Om! Happiness lies within - Atman Nityananda

 

Happiness lies within

Happiness is the very nature of the Self; happiness and the Self are not different. There is no happiness in any object of the world. 

We imagine through our ignorance that we derive happiness from objects. When the mind goes out, it experiences misery. In truth, when its desires are fulfilled, it returns to its own place and enjoys the happiness that is the Self. 

-Ramanan Maharshi

Another great illusion that the ego creates is that projects and superimposes on the objects qualities that they do not have.

Ego projects on the objects happiness, pleasure and pain and to the people its own qualities. 

Because of this miraculous delusion the ego makes us seek happiness outside from ourselves. So we are caught in the net of desires, pleasures and suffering.

Of course the interaction between our mind and the external objects can create pleasant or unpleasant sensations but cannot cause happiness or pleasure. Moreover these sensations (pleasant or unpleasant ) in reality are created in the mind and by the mind alone. 

The same object can be one time pleasant and other time unpleasant. For example if the weather is cool a very thick overcoat will make us feel pleasant. But if it is very hot the same overcoat will make us feel discomfort and unpleasant. Our physical and mental constitution and the previous experiences also determine what can be pleasant or unpleasant to us.

Only when the external conditions and our mind, body and senses are healthy and in appropriate condition the experience of sense objects can be pleasant.

Pleasant sensations are created by the interaction of mind with the objects under certain conditions but pleasure and happiness are projected on them and has nothing to do with the objects.

Happiness is an attribute of our Soul and the pleasure that is projected on the objects is memorized or crystallized sexual pleasure in our mind and energy field. 

This projection of happiness and pleasure on the external objects happens due to the power of rajas guna and we are unable to be conscious of it because it is veiled by the power of tamas guna. This happens in a twinkle of an eye and is extremely difficult for ordinary persons to be aware of it. 

Only very advanced meditators endowed with pure sattvic minds can possibly have the capacity to be aware of this illusion created by the gunas and the ego.

When by increasing the sattva quality in our mind and by discrimination (discernment) and enquiry we will be aware of this illusory projection and when we be aware of the defects of the sensual pleasures then naturally can arise in us the dispassion or indifference towards sensual pleasures. 

Discrimination (discernment) and dispassion or indifference and detachment are the most important pillars of Self-realization. Without to develop them in a high degree liberation is not possible.

The experience of real happiness (ananda-bliss)

Bliss lies always within our heart, it is an attribute of Consciousness, but we do not experience it because our mind is always agitated and extroverted and we are always in a state of emotional turmoil.
We can experience happiness only when the mind is tranquil and rests in our heart. Desires, fears, anger etc. keep the mind always agitated and the prana (vital energy) contracted. This condition is experienced as suffering. 

When a desire is fulfilled the mind becomes for a while calm, concentrated and introverted. In this mental state the mind reflects naturally the happiness of our inner Self or Consciousness. But we do not recognize it because the ego puts a veil in this process. We think that we experience happiness because we got the desired object.

Due to fulfillment of desires we can experience a little happiness but due to desire, attachment and greed we experience a lot of psychological suffering, bondage and separation. We cannot have desires and pleasures without experiencing suffering because all psychological disorders and defects (fear, anger, depression,  jealousy, avarice, pride,etc.) are only modifications of desire. The impulse or the energy of desire has a heavy vibration which is experienced as suffering. More over desires are insatiable and there is no way to be free from the painful impulses of desire if we try always to fulfill them. 

The spiritual way to happiness

On the other hand there is a way to experience the happiness of our true Self within, without to suffer painful consequences. This is the spiritual way. By purification, self-control, discernment, non-attachment, meditation and self-enquiry we can consciously abide always in our heart and experience the bliss of our own existence.

Freedom, peace and bliss is what we really are but the ego and desires cloud our intelligence and we fail to realize it.  

 

Ego is our true enemy and not the objects by themselves. If by intense spiritual practices we eliminate from our psych this psychological virus of ego and desires we can experience always unalloyed bliss, peace and freedom.This is our destiny and our eternal abode.

May God bless you realize your true nature in this very life and be Free for ever!

Extract from the essay What ego really is

What is meditation and what are its uses? / Nisargadatta - I AM THAT

What is meditation and what are its uses?

Nisargadatta: As long as you are a beginner certain formalised meditations, or prayers may be good for you. But for a seeker for reality there is only one meditation -- the rigorous refusal to harbour thoughts. To be free from thoughts is itself meditation.

Questioner: How is it done?

Nisargadatta: You begin by letting thoughts flow and watching them. The very observation slows down the mind till it stops altogether. Once the mind is quiet, keep it quiet. Don't get bored with peace, be in it, go deeper into it.

Questioner: I heard of holding on to one thought in order to keep other thoughts away. But how to keep all thoughts away? The very idea is also a thought.

Nisargadatta: Experiment anew, don't go by past experience. Watch your thoughts and watch yourself watching the thoughts. The state of freedom from all thoughts will happen suddenly and by the bliss of it you shall recognise it.

Extract from the book I AM THAT  Ch. 48

Meditation and Action Part II by Swami Sivananda

Meditation and Action Part II 

by Swami Sivananda

A microscopic minority only are fit for full and deep meditation. The vast majority should combine meditation with action in the beginning. When they really advance in meditation, they can slowly give up action.

~~~

Man consists of Atman, mind and body. The Atman has two aspects, changeless and changing. The latter is called the world and the former God. World also is nothing but God in manifestation. God in movement is the world. Not that the world does not exist, it has a relative existence.

Atman is all-pervading, all-blissful, all-powerful, all-knowing, eternally perfect and pure. It assumes these names and forms called the world (Nama Rupa Jagat) of its own free will. There is no desire, because there is no outside object. This will is called Shakti. It is Atman in action. In Nirguna Atman, the Shakti is static. In Saguna, it is dynamic. Atman has no desire, because it is perfect, and because there is nothing which is objective to the Atman. Desire implies attraction, which presupposes imperfection. It is the very negation of will which is decision for action from within. The Atman wills and the universe comes into being. The will of the Atman upholds and governs the universe. Human beings are driven hither and thither by egoism, desires and fears due to identification with the limiting adjunct of mind and body. This idea of limitation is called egoism.

The realisation of oneness in all existences, manifested and unmanifested, is the goal of human life. This unity already exists. We have forgotten it through ignorance. The removal of this veil of ignorance, the idea that we are confined within the mind and the body, is our chief effort in Sadhana. It logically follows that to realise unity, we must give up diversity. We must constantly keep up the idea that we are all-pervading, all-powerful, etc. There is no room here for desire because in unity there is no emotional attraction, but steady, persistent, calm, eternal bliss. Desire for liberation is terminological inexactitude. Liberation means attainment of the state of infinity. It already exists. It is our real nature. There can be no desire for a thing which is your very nature. All desires for progeny, wealth, happiness in this world or in the next and lastly even the desire for liberation should be completely annihilated and all actions guided by pure and disinterested will towards the goal.

This Sadhana-the constant attempt to feel that you are the all-can be practised or rather ought to be practised in the midst of intense activity. That is the central teaching of the Gita. It stands to reason also. Because God is both Saguna and Nirguna, with form and without form. Let the mind and the body work. Feel that you are above them, their controlling witness. Do not identify yourself with the Adhara (support for mind and body), even when it is employed in activity. Of course meditation in the beginning has to be resorted to. Only an exceptionally strong-willed man can dispense with it. For ordinary human beings, it is an indispensable necessity. In meditation, the Adhara is steady. So the Sadhana, the effort to feel Unity is comparatively easy. In the midst of activities, this effort is difficult. Karma Yoga is more difficult than pure Jnana Yoga. We must, however, keep up the practice at all times. That is absolutely essential, otherwise the progress is slow; because, a few hours' meditation on the idea that you are the all and identification with mind and body for a greater portion of the day, do not bring about rapid or substantial advance.

It is much better to associate the word-symbol, OM, with the idea. From time immemorial, this symbol has been used for expressing the idea of unity. So the best method is to repeat this word OM and meditate on its meaning at all times. But we must set apart some hours for meditation, pure and simple, in the morning and in the evening.

Om! The purpose of life - Awakening of Consciousness - Atman Nityananda

The purpose of life - Awakening of Consciousness

To have a heart as pure as crystal, 
a mind as luminous as the sun, 
a soul as vast as the universe,  
a spirit as powerful as God  
and one with God              
       ~Omraam Aivanhov

What is the purpose of life?

It is to find out who we really are; the realization of our True Self or Atman.

That is the main purpose of every human being. All other purposes have a secondary place in our life. Self-realization, self-knowledge, God-realization, liberation, enlightenment, are synonymous terms. They point to the same goal. The realization of our real Self whose nature is pure awareness.

'The highest goal of man is to enquire, "Who am I?" and realize the Self. If a human being does not try to realize this, he lives in vain.'

~ Ramana Maharshi

What is illusion?

Illusion is the imagination that you are a body-mind entity, an illusory image, separate from God and the universe. Because of ignorance (maya), and the impurities of mind (the qualities of rajas  and tamas), you cannot discriminate the eternal Self or awareness that you really are from the impermanent vehicles (body-mind) that are objects in awareness.

‘Ignorance supervenes and draws a veil over the pure bliss. This ignorance consists in wrong knowledge. The wrong knowledge consists in the false identification of the Self with the body, the mind, etc. This false identity must go and there remains the Self.’ 
~ Ramana Maharshi

Nobody can really explain when this illusion started or why. This is the game of life. This illusion can be destroyed, if you are sincere and do rigorous sadhana (spiritual disciplne or practices). In the course of time, it will flash through you that you are awareness itself and not the body-mind entity.

‘There must be untiring effort to go inward all the time until the Self is realized.’ 

~ Ramana Maharshi

What is the Self?

The Self or consciousness is the eternal, timeless, formless, causeless, essence of life. It is the one without a second (nondual) reality beyond this perceptual universe. It is a homogenous mass of consciousness, without parts, without attributes, without birth and death.

It is the substratum of all gross and subtle experiences. It is the centerless center in every creature. It is within and without, above and below, it permeates and fulfils everything.

The Self in you is the Self of all. Bodies are many, minds are many but the Self is only One. The One Self appears as many owing to the illusory appearance of bodies and minds. As the one sun in the sky appears as many owing to its reflection in the water of many different vessels, the one without a second (nondual) Self appears as many owing to its reflection in different minds.

This immortal Self shines in the chambers of your heart as your own Self. It is your real identity, your origin and your final destination.

How can the desire to find my true nature arise within me?

Consciousness (the Soul from within) impels you to find out the truth because awareness itself wants to be awakened in you. But you, the person, have to do the sadhana. We are all instruments of the divine will but we become conscious of it only after awakening.

How is possible to get liberation or enlightenment?

Even to win a lottery you have to do something, at least to buy the ticket! Similarly, Self-realization is not going to happen accidentally, except in some very rare cases in which it seems to happen so.

The scriptures and the sages declare that instant realization and liberation can only happen to those who did intense sadhana  in their previous births. This is the case of Sri Ramana Maharshi, but this is unknown to the majority. So you have to do sadhana or spiritual practices to prepare yourself for the dawn of jnana (knowledge).

'Without spiritual practice (upasana), there cannot be attainment. This is certain.‘ 
~ Ramana Maharshi

How will I know who is the appropriate spiritual teacher or which is the right teaching? 

You will feel it; there will be a certainty like ‘I am at home’. You will feel attraction to the teacher or the teaching and you will be elevated. If there is any doubt in your mind, you can pray and the answer will be given to you.

What is the right spiritual practice or the right way for me?

Any practice given from the scriptures and great spiritual masters are appropriate for sadhana.  

For you, good is the practice that is suited more to your temperament, maturity and the present conditions of your life. There is no such thing as good or bad practice. What suits you is a good practice for you. That does not mean it is good for all. Furthermore, what is appropriate for you this time maybe is not so at a more advanced stage.

‘To each person that way is the best which appears easiest or appeals most. All the ways are equally good, as they lead to the same goal, which is merging of the ego in the Self.’  
~ Ramana Maharshi

Man is a composition of body, mind and spirit. Therefore, it is necessary to include in your sadhana practices for all these aspects of existence. You need a healthy body, abundant energy, mental and emotional balance and harmony. The spirit can be revealed where there is predominance of sattva quality, which brings harmony at all levels of human existence.

It is absolutely necessary to increase the sattva quality, through spiritual practices and a sattvic lifestyle. Sattva is the foundation of physical and mental well-being and Self-realization.

‘If the aspirants have not one-pointed mind - which is possible for him who has pure mind full of sattva - dispassion, discrimination etc., Self-inquiry is impossible.’ 
~ Ramana Maharshi

What is the aim of sadhana or spiritual practices?

Sadhana has two aims.

First: The purification of mind from rajas  and tamas qualities and the increase of sattva. The destruction of the lower or impure mind (desires, lust, greed, anger, fear, jealousy, attachments, etc.) and the ego itself (the sense ‘I am the body’ and its consequences: ‘I-ness’, ‘mineness’, I am the doer, and I am the enjoyer).

‘Since purity of mind is indispensable for any kind of spiritual practice, it possesses an eminence of the highest order.’  
‘The greatness of chitta shuddhi (purity of mind) is that it is the mother of all virtuous conduct. Realizing this, examine your mind every day.’  
~ Ramana Maharshi

Second: The inquiry into the nature of your real Self (awareness) and the permanent abidance as ‘That’ after the realization.

‘Letting go of the external objects, turn your back on them, and realize through keen inquiry the effulgent truth that shines in the heart.’ 
~ Ramana Maharshi

These two aspects of sadhana go together but the first one has precedence, because it makes the mind pure, one-pointed, steady, introverted, discriminative, a capable instrument to do Self-inquiry and meditation effectively. Then through meditation or Self-inquiry the mind becomes finer and finer and finally dissolves in the Self.

‘Only to such a mind which has gained the inner strength of one-pointedness, Self-inquiry will be successful.’ 
~ Ramana Maharshi

Two important notes:

1. Realization is not something you can attain by effort. This does not mean that sadhana is not necessary. You have to prepare yourself for realization. You must eliminate all those things that prevent realization. Realization will happen by itself when the right time will come. Purification, intense longing to find the truth, sincerity, faith, steady determination, vigilance are very important to succeed in this endeavour.

‘You are the Self. You are already That. The fact is that you are ignorant of your blissful state. Ignorance supervenes and draws a veil over pure bliss. Attempts are directed only to remove this ignorance.’  
~ Ramana Maharshi

2. Be careful because spirituality also can be a nice field for the egoic mind to play its roles. Beware always! Be alert, because ego always tries its best to delude you. But if you are sincere and unceasingly vigilant, you will find out the fancies of ego and you will dissolve them.

‘The spiritual practice adopted by the jiva becomes complete upon the destruction of the ego at its source.’ 
 ~ Ramana Maharshi

Satsang

Satsang (meetings with realized souls) is one of the most potent means to dispel ignorance. The magnetic aura of a realized sage can elevate you and give you a great help in your way to Self-realization. That does not mean that sadhana is not necessary. Sadhana becomes very effective when is practiced at the feet of a great master.

‘Sankara has said that in all the three worlds there is no boat likesatsang to carry one safely across the ocean of births and deaths.’  
~ Ramana Maharshi

It is very important also to do sadhana at sacred places where the energies are very pure and powerful. Reading also books of realized sages or sacred scriptures, like the Upanishads and the Bhagavad Gita, can give you light, strength and inspiration.

Who is going to get liberation or Self-realization?

Liberation is not an achievement of the ego, but the dissolution of the ego. Self-knowledge is the realization that you are pure consciousness and not the mind-made entity or ego.

That means that consciousness itself will realize in you, (through the medium of pure crystal like buddhi) its own nature, as the eternal, immutable, blissful essence of life.

The very death of the ego in all its aspects (I-ness, mineness, doership, enjoyership, desires, lust, greed, guilt, anger, etc.) will result in liberation. This is the very death of your egoic self, but your birth to the eternal life.

‘The glory of self-realization is not experienced except in the hearts of those who are very zealous about sinking into the Self.’ 
~ Ramana Maharshi

What is the difference between awakening and liberation?

Awakening is the realization that we are not the body-mind complex or the ego but the witnessing consciousness behind them. When awakening happens there is a spontaneous disidentification from the mind and body and the realization that we are the space-consciousness in which the body and mind appear.

However, awakening is not necessarily accompanied by the total destruction of the egoic mind. In some cases, awakening can destroy all the egoic mind structures. In other cases, after awakening a great amount of latent impressions (samskaras andvasanas) continue to exist in the subconscious mind, interrupting the experience of the Self. Sadhana must be continued until all vasanas are totally fried and the abidance in the Self will be permanent and effortless.

‘…intense effort is necessary until the I-thought will disappear completely in the heart (Self) and all the vasanas and samskaras will be fried and do not revive again.’ 
‘Knowledge (jnana) can only remain unshaken after all vasanas are rooted out.’  
~ Ramana Maharshi

People who have some kind of awakening may confuse it with liberation or the final state of realization. Keep in mind that there is no liberation if identification with ‘ego’, body, emotions, thoughts and sense objects continues after awakening. There is no liberation if the vasanas and samskaras drive out the mind to entertain sense objects.

‘All the age-long vasanas carry the mind outward and turn it to external objects. All such thoughts have to be given up and the mind turned inward. For that, effort is necessary for most people.’ 
~ Ramana Maharshi

The Self shines in the heart, so effort is necessary to keep the mind inward. Until all vasanas, samskaras, desires and the ‘I’ thought are destroyed, effort is necessary to keep the mind still in the heart.

‘If the six illusory enemies (desire, anger, greed, delusion, intoxication and envy), beginning with desire, that mingle in your heart are totally destroyed, the extremely clear light of  jnana will shine.’  
‘An unruffled mind established in the heart is the fence that protects the field of liberation.’  
~ Ramana Maharshi

But do we really want to abandon sense pleasures? Do we really want to lose our egoic identity? The enjoyment of sense pleasures and the abidance in the Self are opposites. We cannot serve two masters; we have to make a choice.

‘Why give up the marvelous experience of peace by desiring imaginary and degraded sense enjoyments?’ 
‘Do not allow yourself to be buffeted by the sense perceptions in this world, but become firmly established in the discipline of spiritual practice (tapas), and be totally free of misery.’
 ~ Ramana Maharshi

‘No servant can serve two masters, for either he will hate the one, and love the other; or else he will hold to one, and despise the other. You aren’t able to serve God and mammon.’
~ Jesus Christ

What is the main prerequisite for Self-realization?

If you really want the truth heartfully; if you have zeal, earnestness, sincerity, intense longing and if you give all your energy, mind, body, everything you have, the truth will be revealed to you when the time is right. There is no doubt about this. Nothing can stop you reaching your destination; the abode of eternal Peace and happiness.

‘One must be ready to sacrifice everything for the truth.’  
'Firm resolve to discover the truth for oneself is important.' 
~ Ramana Maharshi

At every time on your journey towards Self-realization, you will find everything you need, the right book, the right spiritual teacher, the right teaching for you. Do not worry. Be flexible, be open, be patient, do your best every moment and the next step will come by itself.

'There is a steady determination that gets you on your feet again after a fail or break.' 
~ Ramana Maharshi

O man! What do you really want? To be a small egocentric entity full of miseries and sufferings, a slave of illusory sense pleasures or to realize that you are the formless, timeless and ever free consciousness, always content, happy and peaceful?

Self-realization is your birthright
You can realize it in this very birth
Time is flitting
Death can come at any time
Don't waste your time in trifling things
Roam like a lion, fear nothing
Do rigorous sadhana
Be alert, be vigilant
You are bound to succeed
Realize the Self here and now
And be an embodiment of peace and harmony.

Om Tat Sat

~Nityananda Atman

References:   

Padamalia: Teachings of Sri Ramana Maharshi, recorded by Muruganar, edited by David Godman;

Daily Quotes from Talks With Sri Ramana Maharshi, compiled by Sanjay Lohia;

Jnana Magra In Bhagavan’s Own Words, compiled by Sanjay Lohia;

Ramana Maharshi Answers 100 Questions, edited and compiled by A.R. Natarajan;

Quotable Quotes from Day to Day, compiled by Sanjay Lohia;

Day by Day with Bhagavan, from the diary of A. Devaraja Mudaliar;

Maharshi's Gospel Books I & II;

Gems from Bhagavan, strung together by A. Devaraja Mudaliar;

The New Testament from the World English Bible.

Peace  love  harmony

OM! Annihilation of egoism, mind and vasanas ¬ Swami Sivananda

Annihilation of egoism, mind and vasanas

Extract form Chapter 6  book Moksha Gita by Swami Sivananda 

commetary of Swami Krishananda

7. Ahamkara (egoism) which is the source of all troubles has its seat in the mind. Annihilation of egoism will bring about destruction of the mind and annihilation of the mind will cause destruction of egoism.
Ahamkara or egoism is the main sense of the Jiva. It is the master-manipulator of diverse life. The ego is the hardening or the concretising of the universal consciousness at a point in space. It is formed of the stuff of arrogating itself and excluding all else from being. Ahamkara need not necessarily be taken to mean pride merely, but it is essentially the feeling of "I am" or self-awareness. This self-consciousness is the pivot of the rotation of the incessant revelation and the withdrawal of self-asserting forces thrown out by the ego by its powerful spells of thought. The whole universe is in fact this magical incantation of the sense of the ego which has at its background the ocean of the mind.

The ego is a monad in absolute consciousness. It strongly desires to express itself and this power of expression creates the appearance of space, time, sound, touch, colour, taste and smell in limitless being. The origin of the world is the desire to egotise in opposition to the Self. The grosser the ego-manifestation, the more real appears the world and the farther is the Jiva from the reality.

The ego or the individuality does not consist in being a simple spiritual entity or a soul but in being a mind which is a peculiar mode of the Supreme Brahman determined by a special movement or will. This self-same ego is called by various names when it performs different functions. Buddhi, Ahamkara, Chitta, Manas, Karma, Vasana. Sankalpa, Kalpana, Bhavana, Prakriti, Shakti, are all the appearances of the different forces which manifest themselves from the root of individuality in order to fulfil certain particularised conditions of self-existence.

The ego and the mind are related to one another as the source and the root. They are in a sense the same power viewed from different points of view. This power is like a wave in the Ocean of the Absolute. It is the impulse to create that causes the appearance of the ego and this will to manifest forms is cast all over in all egos each of which in its own way takes part in the scheme of creation. This creative impulse should be checked and turned inward to effect Self-Illumination or Realization of Brahman.

8. The ideas of 'mine' and 'thine' are only the creation of the mind. If the mind is destroyed through Vichara, these ideas will vanish. Destruction of the mind alone is Moksha (libearation).
"I", "Mine", "Thine", and such other ideas are based on the belief in a multiple universe. The intensity of these ideas differs in the various degrees of ignorance and knowledge that characterise the individuals. There are seven grades of ignorance and seven grades of knowledge. These fourteen stages of evolution are dominated by fourteen degrees of nescience which hide the Reality little by little increasing as the darkness becomes thicker and the intelligence more obscured. The Sadhana that is practised to remove this ignorance should consist in a gradual unveiling of the Self through systematic self-restraint and abstraction. The ideas which reign over the mind are its own offshoots which later on gain independence over its natural quiescent state, and act like irremovable obstructions on the path.

The destruction of the ego is the destruction of the mind, and it is done through the practice of Yoga. 

Yoga is a process running along two lines, namely, the denial of individuality and the affirmation of the Self. The ego or the individuality does not consist only of intellect but also of feeling and activity. The practice of Yoga, therefore, is done through three aspects: Intellectual assertion and conviction of one's not being an ego but the Absolute Brahman, negation of desire, infatuation and attachment, etc., and practice in stopping the ceaseless functioning of the vital current or Prana which does the activity of life by its rising and setting. These methods bring moments of rest to the psychic activity which corresponds to the moment of rest in consciousness, however little it may be. This long practice brings permanent rest of mental activity and opens the door of intuition.

When Sadhana is practised – be it of any particular aspect of self-transformation – the one important point to be borne in mind is the negation of the ego. It is not formal practice of routines and traditional rules that can liberate the individual but methods to pacify the egoism through common-sense and understanding. Yoga is completely an inward process, for it is not the body that is the hindrance to Absolute Independence but the mind. Any physical practice done to achieve Spiritual Perfection should be coupled with inward detachment and love for the Eternal. The yearning to catch the Infinite Being directs all the emotions to the Fullness of Existence and thus undermines the flinty egoism.

9. Destruction of Sankalpas is really destruction of the mind. It is only Sankalpas destroyed beyond resurrection that constitute the ineffable, imperishable and effulgent Brahmic seat.

The Sankalpas should be destroyed beyond resurrection. The resuscitation of Vasanas allows the tree of Samsara to grow once again and therefore, the purpose of all methods of Yoga is the utter removal of all the possibilities of further appearance of the mind. 

Calm, sure and steady should be the way of approach to Self-realization. There is no other way to attain Liberation than the Knowledge of what really exists, for the bondage consists in the forgetfulness of the Absolute which is here and now. Liberation cannot be attained by mere living in a forest and practising self-mortification. It is not even the renunciation of Karma that is required for the purpose of Self-realization. It is Knowledge that is wanted and nothing short of it. Knowledge consists in the conviction that Brahman is the only reality, that everything is Brahman, that nothing other than Brahman can exist, that Brahman is the very Self of all.

Jnana is a means for Self-realization and not merely an intellectual conviction. Scriptural study may help further Knowledge but by itself it is only in the realm of Maya. Jnana is not a philosophical creed but an intuitional comprehension of the entire being. The individual should expand into the Absolute and should live as the Absolute. Actual living in the Experience of Brahman, the Divine Being, is what is indicated by true Jnana.

The eradication of the mental function is not done in a moment like a magical trick. The attachment of the Jiva to its finitude has come since aeons. A mere intellectual grasping may make one believe in the illusory nature of the world, yet, the illusion does not thereby stop tormenting the individual. The cessation of Samsara takes place only through the actualisation of the undying Knowledge and practice of Yoga. Yoga should be a discipline neglecting no aspect of life. The physical, mental and spiritual aspects must be touched by every true method of Yoga for Self- realization. A one-sided development leaves the other sides as they were and Truth-experience becomes impossible.

10. Just as gold is purified by heating it on the fire, so also mind is purified by the fire of meditation.

Yoga is in its strictest sense Meditation on the Absolute Reality. The way to such a meditation lies through suffering and pain. The road to bliss always passes through self-sacrifice and self-purification. Gold becomes lustrous when it is purged of all dross and the self shines in its own Nature when it is disciplined through meditation. Spiritual meditation is practised through constant affirmation of one's being identical with Brahman. Thereby the mind returns to Peace. When the Self is asserted to be in tune with the Great Expanse of the Reality the mind which is a shadow of the Self turns back to its substance, the Self. The mind being annihilated, the vital currents or the Pranas stop their activity, because the Prana is only an appearance of the power of the mind. The practice of deep affirmation of the Supreme Tattva subordinates all other spiritual endeavours to reach Brahman.

One must continuously meditate on the truth that he is non-different from Brahman and thus direct all his activities, thoughts and emotions towards this end, affirming without break that he is the One Brahman himself. This method is the most difficult one, because one has to feel here the whole universe as the one essence of Akhanda-Satchidananda. By constantly brooding over the absolute existence of Brahman, one becomes Brahman only due to the power of meditation. That person who affirms Brahman in this manner acquires all power and all knowledge, for, he affirms that which is everything. His Self becomes the Infinite Whole, Satyam, Jnanam and Anantam. The mind vanishes for want of objects of perception. When the One Brahman alone is seen everywhere, where is the occasion for the appearance of objects? The breath also stops thereby and the Absolute Experience shines alone.
The affirmation of Absoluteness is suited only for the highest class of aspirants whose minds are ready to receive the higher spiritual Light. When the Sadhaka practises such severe assertions the physical consciousness will try to revolt against all measures taken against its well-being. The general result of such affirmations by weak-minded aspirants is great fear and shock. The Divine Consciousness tries to manifest itself in the individual and shatters the ego like a mad elephant that has entered a small hut. This supreme meditation is called Brahmabhavana or Brahmabhyasa. The force of intense meditation lights up the entire materialised nature and at once liberates the soul like a sudden flash of lightning. At one stroke the universe dwindles into nothingness and the Majesty of Brahman is revealed. This is the Goal.

Sadhana-the Main Purpose of Life by Swami Sivananda

Sadhana-the Main Purpose of Life

by Swami Sivananda

Sadhana means any spiritual practice that helps the aspirant to realise God. It is a means to attain the goal of human life. Sadhana is steadying the mind and fixing it on the Lord.

Everyone must take to some kind of Sadhana to attain the state of final beatitude.

Sadhana is the real wealth. It is the only thing of real and everlasting value. There is butter in milk, but it can be got only after churning. Similarly if you want to realise God, do Sadhana and worship constantly in right earnest.

Whatever spiritual practice you do, either Japa, practice of Asanas, meditation or Pranayama, do it systematically and regularly every day. You will attain immortality or eternal bliss.

If your persist in your Sadhana vigorously and diligently, if you are regular, systematic and punctual in your Sadhana, you will attain success.

Be contented with whatever you get by chance and apply yourself to Sadhana with a dispassionate mind.

Regularity in Sadhana is of paramount importance. He who meditates regularly gets Samadhi quickly. That man who is irregular and does his actions by fits and starts cannot reap the fruits of his efforts.

Keep your mind always busy in doing Japa, concentration, meditation, study of religious books, Satsanga or in doing something useful to others.

Little acts of virtues, little acts of purity will help you a lot in your Sadhana. Removal of Vrittis and impurities is the most important Sadhana. The wandering mind must be controlled by sticking to one place, one preceptor and one progressive method of Sadhana.

That Sadhaka who has turned the mind inward by the practice of Sama and Dama and who has keen longing for liberation sees the Self in his own Self by constant and deep meditation.

You can move the whole world by your spiritual force.

A spiritual diary is a whip for goading the mind towards righteousness.

Selfishness retards spiritual progress. If anyone can destroy his selfishness, half of his spiritual Sadhana is over.

You must get up at 4 a.m. and start meditation. Have concrete meditation in the beginning. Feel the indwelling presence of God in the form and think of the attributes-purity, perfection, all-pervading intelligence, bliss absolute, omnipotence, etc. When the mind runs again and again bring it to the point. Have another sitting for meditation at night. Be regular in your practice.

Write your Ishta Mantra in a notebook for one hour daily. Discipline the senses. Observe the vow of silence. Develop right thinking, right feeling, right acting and right speaking. Eradicate vicious qualities, such as anger, lust, greed, egoism, hatred, etc. He who regulates his life on the above lines, is sure to attain success in this very birth, nay, in this very second.

Qualities of the Mind - Sattva, Rajas & Tamas by Rachel Hull

Qualities of the Mind - Sattva, Rajas & Tamas

by Rachel Hull

According to Ayurveda, Samkhya philosophy and Yoga, all of creation is made up of three qualities called sattva, rajas and tamas. These qualities (gunas), along with our physical constitution, strongly influence our mental state.

·       Sattva – creative; clear; harmonious

·       Rajas – activity; movement; agitation

·       Tamas –inertia; dullness; lethargy

We each contain all of the gunas in varying degrees and they are in constant interplay with each other. Excessive rajas and tamas have a disturbing influence upon the mind, so the aim is to reduce them and increase sattva to about 70%. 

Comment of Atman

For those who aspire and practice to reach liberation the mind must be 100% sattvic.

The good news is that we can make choices via our diet and lifestyle, and in this way influence which guna we allow to predominate in our lives.

GUNAS & FOOD

In Ayurveda, foods are categorised in a variety of ways. One of these ways is observing if the food has a sattvic (harmonising), rajasic (agitating) or tamasic (dulling) influence upon the mind.

SATTVA

SATTVA is creative, clear and manifests life.

Harmony, peace, truth and love are all sattvic qualities. People who are predominantly sattvic tend to be quietly spiritual and steady in their faith, without being fanatical. They are happy, humble, content and not easily prone to anger. Their minds are alert and their perceptions are clear. They are creative, curious, inspiring and pleasant.

With sattva we know the most beneficial action to take and we take it.

SATTVIC FOODS are full of prana, easy to digest and light,

such as lightly cooked organic vegetables, ripe fruit, nuts and seeds, raw honey, ginger, fennel seeds, cardamom and small amounts of ghee (clarified butter). Pure cows’ milk is considered sattvic in Ayurveda, if taken from cows raised in a peaceful environment. In cases of increased toxins including lymphatic congestion and high cholesterol (common in kapha dosha types), care must be taken in consuming dairy. In Ayurveda, milk is taken warm, not cold, as cold dairy increases phlegm. If dairy doesn’t agree with you, alternatives include rice and oat milk, which are good substitutes, although not listed as sattvic.

TO INCREASE SATTVA we need to engage in sattvic foods, sensory impressions, relations and activities (Sattvic way of performance all performed in a peaceful and non-goal-oriented way). These could include gentle Yoga, pranayama, meditation, chi gung, tai chi, walking in a peaceful environment, and listening to relaxing and uplifting music. Another important consideration is limiting our exposure to those situations, substances and people, which we know will disturb the mind.

RAJAS

All forms of movement and activity are influenced by rajas.

We need movement to get things done in life, but excessive rajas brings restlessness and hyper-activity. The mind cannot rest, resulting in fear, anxiety and agitation.

When imbalanced, rajas leads to excessive pride, competitiveness, aggression, and jealousy. People with a lot of rajas tend to value power, prestige, business and success on the material level. Impulsive actions are taken that are later regretted and which disturb the mind.

People with rajasic temperaments tend towards fanaticism. While they hold their beliefs, they hold them very strongly, trying to convert others. There is often frenetic activity and drama surrounding them. Their minds are so full that they don’t really listen to any advice they may seek.

On the positive side, we need some rajas to get things done and to set and achieve our goals.

When rajas is in excess, we know in our hearts what is the most beneficial action to take, but the mind chooses to take us elsewhere.

Excessive exercise to the point of over-exertion is rajasic and disturbing to the system, as is excessive thinking, talking, travelling, working or any kind of over-stimulation. Talking on the telephone, hours on the computer, exposing ourselves to anything violent including on screen, will all have a disturbing effect upon the mind.

RAJASIC FOODS stimulate and irritate the system.

Junk foods like potato chips and chocolate bars, excessively sweet, salty, spicy or pungent foods (such as raw onions and garlic), can cause the mind to become agitated and disturbed mind. Most legumes and beans increase rajas slightly, creating wind; to make them easier to digest, they need to be taken with appropriate oils and spices.

TO BALANCE RAJAS means, limiting our exposure to foods, people and situations that disturb our minds and increasing exposure to more sattvic foods, lifestyle and people.

Anything that increases sattva will decrease rajas.

TAMAS

TAMAS is the way nature completes or destroys things. 

Although we do need some tamas to help us sleep and rest, excessive tamas dulls the mind, making us inert, lazy and depressed. Individuals with a strong tamasic nature engage in a self-destructive diet and lifestyle. They tend to eat, drink and have sex excessively (gluttonous). They likely take drugs and drink alcohol in large quantities.

As the tamasic mind becomes dull, heavy and confused, the individual becomes increasingly less caring about themselves and others.

The mind becomes so dull, that they can’t articulate clearly, and need assistance to help themselves. It is unlikely that they will read an article like this, or show up to Yoga class unless dragged there by someone else.

When tamas is in excess, the individual truly needs help, as the ability to discriminate between what is beneficial or not, is weak. The mind has become so unclear, that it can no longer be relied upon to make good judgment calls.

TAMASIC FOODS are lacking in prana and do not support life.

These include old and leftover food, deeply fried food, excessive meat, chicken, seafood, eggs, hard cheeses. Alcohol and drugs are tamasic and can also have a rajasic effect. Certain herbs and spices, such as nutmeg have a dulling effect upon the mind, which is why in cases of insomnia, nutmeg is used as a traditional aid to sleep. Although nutmeg is tamasic, it is relatively less tamasic and damaging than a heavy drug.

TO BALANCE TAMAS means clearing out the cobwebs in the brain. Fresh air, peaceful yet dynamic exercise and sattvic food, lifestyle and environment will all help.