Mind is the seed of Maya ~ Swami Sivananda

Extract from the book "Moksha Gita" of Swami Sivananda

11. "This mind which ever hankers after sensual objects is the seed of Maya. If the mind is annihilated Maya will vanish. You will attain the state of quiescence."

Brahma-Jnana will dawn in you. The seed of Maya is the mind which sends forth branches of its objectifying force through the channels of the organs of sensing. The mind hankers after the objects of the senses, including the intellect and the ego. The craving for objects is the effect of the desire of the individual consciousness to flow with the process of self-multiplication and self-preservation as laid in the scheme of the workings of Maya. 

The very meaning of phenomenal  existence is preservation of the egoistic individuality and reproducing oneself into manifold forms. The senses are projected by the mind of the individual in order to effect this process of Maya. The functions of the mind day and night are in accordance with Maya’s law of diversification and preservation of the diversified forms through attachment to such forms and further through an additional external urge to reproduce oneself and strive to maintain individual life. This whole mad process of the mind constitutes the life of man on earth. 

When these functions of the mind are inhibited through the force of conscious effort on the part of the discriminative consciousness, the play of phenomenal existence is stopped its further progress, and when the seed of the mind is burnt by spiritual knowledge, the tree of Samsara is cut off root and branch! 

The restlessness of the individual is caused by the projecting forth of mental forces for purposes of acquiring objects of sense. So long as the objects are not obtained there is the reign of agitation and irritation everywhere. 

There is only a temporary peace when the objects required are acquired, but the next moment the mind darts upon some other source of objective gratification and keeps the restlessness in continuity.

Perfect quiescence comes only when the functioning of the imaginative mind is restrained and put an end to through meditation and Self-Knowledge. 

Only Brahma-Jnana can dispel the mental ignorance completely. 

When true wisdom dawns the mind realises its nature of Self-sufficiency and turns back to the Atma or the Source of Consciousness and rests as one with it in peace.

This is the salvation of the individual, where the individual merges itself into the Infinite Consciousness and exists as the 

Absolute.

Maya and Creation by Swami Sivananda

Maya and Creation

by Swami Sivananda

MY SILENT adorations to my dearest Mother, Maha Maya, the illusory power of Brahman who keeps up this Lila! May She guide me in all my thoughts and actions! She is Sat-Asat Vilakshana-Anadi Bhavarupa Anirvachaniya Maya. She is Sat because you see actually Her creations. But She is not as real as Brahman because She vanishes as soon as Brahma Jnana dawns in the aspirants. So she is Asat or unreal. But she is not as unreal as the horns of a hare or the louts of Gandharvanagar in the sky or a barren woman's son. Hence She is called 'Anirvachaniya' or the indescribable or the inscrutable power. Have you understood Her nature correctly now? I shall proceed to describe Her creations.

Before I begin to narrate Her activities, let me touch the point which troubles the minds of aspirants often, the moment a little discrimination dawns in them. They begin to rack their brains with the question: 'Why has God created this Universe? He is Purna. He is without desires.' This is an Atiprasna or a transcendental question. You cannot find a solution for this question even if you rack your brain for millennia of years. No Acharya or teacher or prophet has even given an answer to this question. The finite mind that is conditioned in time, space and causation cannot find an answer. There can be a 'why' for matters concerning the physical plane. If a small boy asks his father: Papa, why did you create me? What answer will the father give? He will simply say, My dear boy, wait a bit; grow for some years and marry, then you will understand this subtle point; do not unnecessarily rack your brain now. This is exactly the case with our young, inquisitive aspirants. Vasishtha also gave the same kind of answer to Rama when he put the same question. He said: Dear Rama, do not put the cart before the horse; get Atma-Jnana; then alone you will understand the nature of Maya and Her activities and the 'why' of Maya; you are caught up in the fire of Samsara; there are methods to get out of this Samsara; practise and realise Brahman; then only you will understand the 'why' of this universe. What will a man do who has acute appendicular colic? Will he ask the doctor: What is this medicine? What are its ingredients? What is its price? Is it a German preparation or an English preparation? No, he will not. He will simply take the medicine immediately to relieve the pain. Even so, do not bother yourself about this point. You will be wasting your whole life if you try to find out a solution. I know of a deputy collector who was very much worried with this question for a period of twelve years. Whenever he approached any Sannyasi or Mahatma, he put he same question: Why has God created this universe? Now only he has got Shanti. I meet him last year. Whenever you sit for meditation, this point will trouble you and your meditation will be disturbed. Tell the mind whenever this question arises: Keep quiet, you dirty mind; I know the answer now. I have found out a solution. Get away. Do not mislead me. Immediately the mischievous mind will remain quiet.

Creation

Now I come to the point of creation. The one silent Brahman willed: Why I become many. May I bring forth. This world was projected by His illusory power - Maya. You will find in the Chhandogya Upanishad: Sat eva saumya idam agra asit ekam eva advitiyamIn the beginning this was Existence only, One only, without a second, O Saumya or good-looking youth! This Maya and Brahman are inseparable. They are like fire and heat or ice and cold. Shakti and Shakta are one. Worship of Shakti really means worship of Brahman. Worship of Brahman includes worship of Shakti as well. It is only the foolish or the sectarians who argue unnecessarily.

 Maya & Gunas, viz., Sattva, Rajas and Tamas

This wonderful Maya has got three Gunas, viz., Sattva, Rajas and Tamas which means purity, passion and inertia respectively. Pure Brahman is without attributes. There is no Maya here. That portion of Brahman which is associated with Maya is called Ishvara or Saguna Brahman. Maya is Shuddha Sattva. Ishvara has control over Maya. Jiva or the individual soul is a slave of Avidya. Avidya is Malina Sattva. Sattva is mixed with Rajas and Tamas. Maya is the Karana Sarira or causal body of Ishvara. Avidya is the Karana Sarira of Jiva.

Chaitanya and gunas

·       The Chaitanya that is associated with the Sattva Guna is Vishnu.

·       The Chaitanya that is associated with Rajoguna is Brahma and

·       the Chaitanya associated with Tamoguna is Siva.

The one Ishvara has become three according to the functions of creations, preservation and destruction. The Chaitanya is the same.

Srishti is of two kinds, viz., Sthula and Sukshma. First the Sukshma Brahmanda is created by Hiranyagarbha. Here matter exists in a rudimentary state.

The five Tanmatras or root elements.

There are the five Tanmatras or root elements. They are in a state of non-quintuplication. They are not mixed together.

The sum total of all minds and Prana is Hiranyagarbha. His Loka is Brahmaloka. Ishvara has no Loka.

Maya

Here Maya is in an Avyakta or undifferentiated or unmanifested state. Here matter and energy are one. Sound also exists in an undifferentiated state. Just as the tree exists in a seed state, so also the whole world exists in a seed state in this Avyakta, Maya. The whole world merges in this Avyakta, Maya. The whole world merges in this Avyakta during the state of cosmic Pralaya.

From the Sattvic portion of each of these Tanmatras is born the five Jnana Indriyas or organs of knowledge. From the sum-total of Sattva of the five Tanmatras is born the mind.

From the separate Rajasic portion of each of these five Tanmatras is born the Prana.

The born the five gross elements

From the Tamasic portion of each of the Tanmatra is born the five gross elements. by the process of quintuplication of Panchikarana this gross Brahmanda is formed. The gross water that you see outside really contains, eight annas of water Tanmatra, two annas of Akasa Tanmatra, two annas of Vayu Tanmatra, two annas of Agni Tanmatra and two annas of earth Tanmatra. Each element divides into two halves and one half of each element is mixed with the quarter of the outer halves of the four elements. Then the gross element is formed. by a combination of the five elements this physical body and the whole gross Brahmanda is formed.

Whatever you see outside is called Virat. This is the cosmic physical body. The underlying Chaitanya is Vaishvanara. The sum total of all astral bodies is Hiranyagarbha. This is in the macrocosm. The associated Chaitanya is Sutratma or the thread-soul. The sum-total of Karana Sarira is Avyakritam. The underlying Chaitanya is Ishvara.

In the microcosm, Visva is the associated Chaitanya of this physical body in the waking state. Taijasa is the associated Chaitanya of the astral body in the dreaming state. Prajna is the associated Chaitanya of the Karana Sarira in the deep-sleep state. Melt the Visva in Virat and the Virat in 'A' of Omkara. 

Melt the Taijasa in Hiranyagarbha and the Hiranyagarbha in 'U' of Omkara. Melt the Prajna in Ishvara and the Ishvara in 'M' of Omkara. There will remain the Ishvara Sakshi or Kutastha. That is your real Svarupa, O dear Surendranath, after doing Laya Chintana in the above manner.

Laya Chintana of the elements consists in involving the earth into its cause the water, water into its cause the fire, fire in Vayu, Vayu in Akasa, Akasa in Avyakta and Avyakta in Brahman.

The Antahkarana Laya Chintana consists in melting the speech in mind, mind in Buddhi, Buddhi in cosmic Mahat, Mahat in Avyakta and Avyakta in Brahman.

In Adhyaropa you have creation, world, etc. In Apavada the whole super-imposition of the world is deleted. Brahman alone remains. This world is after all a mental creation. Where there is mind, there is world - Manomatram Jagat, Manah Kalpitam Jagat. Is there any world during sleep?

As people with gross minds cannot grasp the theory of Ajati-Vada or non-creation, this world of Srishti Krama is given. If you study the doctrine of Ajati-Vada, propounded by Gaudapada in his Karika, you will find that this world does not exist in the past, present and future. This doctrine can only be understood by high class aspirants who lead a life of seclusion and meditation.

If you remain in Allahabad for six months, you forget all about your native place which is Madras. There is no Madras for you while you live in Allahabad and there is no Allahabad for you while you live in Madras. This world is a mere collection of Samskaras created by the mind. If you can consciously destroy the mind by Sadhana and Samadhi, the world vanishes. It is all Brahman only. You shut yourself in a room for a fortnight. Give up reading newspapers. Engage yourself in deep meditation and see whether there is world or not.

A man with colour-blindness sees green as red and red as blue. A man with fever finds no taste in milk at all. The man who has a paralysed tongue cannot find taste in orange and salt. A microphone exaggerates the sound of a fall or a pin. He who has cataract sees a double moon. A frog, an elephant and an ant have got their different worlds. This world is a play of colours and sounds. A man with a perverted sense of touch feels the sensation of butter in stone. If you have quite a different pair of lenses you will have another world. A round table will appear as a square one. The senses are deceiving you at every moment.

Time is created by Kala Shakti, space by Dik Shakti and form by Rupa Shakti. All are the products of Maya. Sometimes one mile appears as one furlong and one furlong appears as one mile. When you are in a state of concentration, one hour appears as ten minutes. When the mind is wandering half an hour in hanging on you as two hours. Time is mental creation. In winter the sun appears at eight in the morning and sets at five in the evening. In summer the sun rises at five in the morning and sets at seven in the evening. What is all this? Is this not a jugglery set up by Maya?

You find in the Gita that you can cross this illusion 'Mayaya duratyaya' by devotion unto the Lord. 'This divine illusion of Mine, caused by the qualities is hard to pierce; they who came to Me cross over this illusion.'

Obtain the grace of the world's Mother, Maha Maya. Through Her grace you will be able to transcend the three Guans. She will introduce you to Her Lord, Brahman. Then and then alone you can rest in everlasting peace and attain the immortal abode. She helped Ramakrishna Paramahamsa and Vemanna of Andhradesa. She is ready to help you all, to take all Her children back into Her sweet bosom of love. Do total self-surrender unto Her. Say unto Mother: 'Mother, I am thine. Save me. Have mercy on me. You have saved several souls. I too am Thy son.' You will feel Her warm embrace now.

It is very difficult to get human birth. Utilise it for higher purposes. Do not waste it in idle talking, eating and drinking. You will never get again a birth like this. Cross the ocean of Samsara through the grace of the Mother and rest in your own Sat-Chit-Ananda Svarupa. I bow with folded hands once more to my loving Mother of compassion and mercy, Mother Kali who is known as Parvati, Durga, Ambika, Ganga and Gauri and who assumes the forms of Sarasvati, Lakshmi, Sita, Radha, and Kundalini.

Source: sivanandaonline.org

Focus on the real ~ Atman Nityananda

Focus on the real 

Maya deludes jivas (individuals) by innumerable ways. Maya operates throw the lower mind. The egoic mind finds very interested the things of the world but not so interested self-knowledge and especially to practice.

Mind likes to speak or to think about self-knowledge and meditation than to practice. Thus the Ego remains alive and impede us realize our glorious true nature and live in peace, Bliss and freedom eternal!

Be alert, be vigilant, be aware of the tricks of Maya and focus on the real instead of the impermanent unreal objects! Practice rigorous intense sadhana daily, enquire, meditate and realize the peace and bliss eternal of your true Self!

The Reality and the unreality of the World - Sri Ramana Maharshi sayings

The world is illusory. Only Brahman is real,

Brahman is the world

extract from the book: GURU VACHAKA KOVAI
The Light of Supreme Truth

by Sri Muruganar
 

PART I

 The Truth or Reality of the World

19. As cause alone is seen as its effect, and since Consciousness [Brahman], which is the cause, is as clearly true as an amalaka fruit on one’s palm, this vast universe, its effect, which is described in the scriptures as mere names and forms, may also be called true.

Sadhu Om:
Brahman has five aspects, Sat-Chit-Ananda-Nama-Rupa [i.e., Being, Awareness, Bliss, name and form]. The first three aspects are real, being eternally Self-shining, whereas name and form are unreal aspects, since they merely seem to exist, depending upon the illumination of Sat-Chit-Ananda.
If, however, one sees the cause, Sat-Chit-Ananda, which is real, one may say, ignoring the apparent names and forms, that this universe is also real.

20. When viewed from the standpoint of the eternally self-existent Cause, even the three, seven or twenty-one worlds will appear to be real. But when one sees only the names and forms of the world as real, then even Brahman, their cause, will appear to be absolutely non-existent or void [sunya].

Michael James: The three, seven and twenty-one worlds occur in different traditional, cosmological classifications.

21. For the sake of those [ignorant ones] who take the world, which appears before them, as real and enjoyable [it became necessary for the scriptures to say that] it is God’s creation. But for those who have obtained unobstructed Knowledge of Self, the world is seen merely as a bondage-causing mental imagination.

22. This world of empty names and forms, which are the imagination of the five senses and an appearance in the pure Supreme Self, should be understood to be the mysterious play of Maya , the mind, which rises as if real from Self, Sat-Chit.

Michael James:  

The origin of Maya, meaning “that which is not” is unknown; it appears, functioning in man, as mind, and is inferred in God through his actions, sustenance, and dissolution of this whole universe; it ends, on being seen to be non-existent, when the Truth is known. 

The seer, known as mind or ‘I’, and the seen, known as the world, rise and set simultaneously in Self. If Self sees Itself through Itself, it is Self; if It sees Itself through the mind or ‘seer’, it appears as the world or ‘seen’.

23. The Realised who do not know anything as being other than Self, which is absolute Consciousness, will not say that the world, which has no existence in the view of the Supreme Brahma n, is real.

Michael James: The Tamil word Iraivan is usually understood as meaning God, the Lord of this world, and as Bhagavan has elsewhere explained, the trinity of soul, world and their Lord will always appear to co-exist in Maya, and thus the apparent world does exist in the view of its apparent Lord, God. Therefore, on seeing this verse, Bhagavan remarked “Who said that there is no world in
God’s view?”, but when the author, Sri Muruganar, explained that Sri Muruganar he had used the word in the sense of the Supreme Brahman, Sri Bhagavan accepted this meaning and approved the verse.

24. O man, like a parrot waiting expectantly for the silk-cotton fruit to ripen, you persist in your sufferings, believing this world appearance to be real and enjoyable; if the world is real simply because it appears to your senses, then a mirage would be water.

Michael James: The fruit of a silk-cotton tree always remains green, not turning colour even after ripening; the parrot meanwhile waits expectantly, hoping to eat it when it changes colour, but is finally disappointed when it bursts, scattering its hairy seeds.

25. Forgetting Self, which gives you [the seer] light to see, and being confused, do not run after this appearance [the world which you see]. The appearance will disappear, and is hence not real, but Self, the source of you [the seer], can never disappear, so know that That alone is real.

26. Is the word ‘Real’ befitting to this world, which is seen only by the illusory and changeful mind, but not by Self, the source of mind?

Michael James: As Self knows Itself alone to be, any imagination such as this world is entirely non-existent to It, and thus is never seen by It.

27. Fear not on seeing this empty world, which appears as a dream in the sleep of Self-forgetfulness. This imaginary and bondage-causing world-picture, [projected on the background] of the dark, dense mind, will not stand in the light of Supreme Knowledge, Sat-Chit-Ananda.

28. O aspirants who hide yourselves away fearing this world, nothing such as a world exists! Fearing this false world which appears to exist, is like fearing the false snake which appears in a rope.

29. This world is only seen without doubts in the waking and dream states where thoughts have risen and are at play. Can it be seen in sleep where not even a single thought rises? Thoughts alone [therefore] are the substratum of this world.

30. If it is thus said that this world is a mere play of thoughts, why, even when the mind is quiet, does the world-scene, like a dream, suddenly appear in front of us? That is due to the stored momentum of past imaginations!

31. Just as the spider emits the thread [of its web] out from its own mouth and again withdraws it back, so  the mind projects the world out from itself and again absorbs it back within.

32. When the mind passes through the brain and the five senses, the names and forms [of this world] are projected out from within. When the mind abides in the Heart, they return and lie buried there.

33. This world, full of differences of names and forms, will remain as [the undifferentiated] Brahman when these are removed. The ignorant one masks the Supreme with imaginary names and forms and, being thereby self-deluded, sees Him as the world.

34. The deceptive I-am-the-body idea alone makes the world, which is an appearance of names and forms, seem real, and thereby it at once binds itself with desires [for the world].

35. Since this world of dyads and triads appears only in the mind, like the illusory ring of fire formed [in darkness] by whirling the single point of a glowing rope-end, it is false, and it does not exist in the clear sight of Self.

36. O worldly-minded man who is unable to understand the wise reasoning and the teachings of Sages about the Supreme Knowledge, if properly scrutinized, this big universe of delusion is seen to be nothing but the illusive play of the vasanas [mental tendencies] within you.

37. Like the illusory yellow seen by a jaundiced eye, the whole world that you see before you is the product of  your own mind, which is full of deceptive vices such as desire [anger, lust and so on]. In reality, however, it is a plenitude of pure Jnana.

38. Just as ‘yellow’ fades away in the sunlight, the appearance of this world disappears in the Light of Self-Knowledge, and therefore it cannot be a creation of the Supreme [Self]. It is merely like the beautiful colour designs which appear on a peacock’s plumage; that is to say, it is only the reflection of the vasanas within you.

Michael James:  ‘Yellow’ in South India refers to turmeric, whose stain fades away in sunlight. Beautiful colour designs, which are not seen on each individual peacock feather, appear on its plumage, due to the combination and positioning of many feathers.

39. This world is a mere illusion seen in the deluded objective sight of the ego, which is simply the ‘I-am-the-body’ idea. In the sight of Self-Knowledge, however, it is as false as the apparent blueness in the sky.

40. How does this false and villainous vast world, that cheats and ravages the minds of all people [except the wise], come into existence? Because of no reason other than our own mistake in falling away from, instead of clinging to, Self-attention.

41. This life, an illusion based upon [our] likes and dislikes, is an empty dream, which appears, as if real, during the sleep [of ignorance], but which is found to be false when one wakes up [into Self-Knowledge].

42. When the mind is least in pure Supreme Self-Consciousness, all the powers which seemed to function [through the mind], such as ‘Ichha’[will-power], ‘Kriya’ [the power of action] and ‘Jnana’ [the power of knowing], will cease, being found to be imaginary.

43. The projected picture of this world of triads is a play of Chit-Para-Shakti [i.e., the power or reflected light of Self-Consciousness] on the screen of Supreme Consciousness.

44. The appearance of this illusory world, which is seen as real, is just like the serpent seen in a rope, the thief seen in a tree-stump or the water seen in a mirage.

45. The various ornaments fashioned out of gold are not different from the gold, and similarly, this world of moving and unmoving things, manifested out of Self, cannot be other than Self.

46. Self is hidden when the world appears, but when Self shines forth, the world will disappear. Being different in nature, like the [apparent] dog [seen in] the stone, both cannot be seen together.

Sadhu Om and Michael James: The nature of Self, the true aspect of Brahman, is not these names and forms, whereas the nature of the world, the false aspect of Brahman, is not Sat-Chit-Ananda, so both cannot be seen simultaneously.
See also verses: 876, 877, 1216.


876. Until the false appearance of the snake goes, the real rope, the base, will not be known.  Likewise] until the false appearance of the world vanishes, the real Self, the base, will not be seen.

Sadhu Om: The same idea is expressed by Sri Bhagavan in the following passage of Who am I?: “Just as unless the knowledge of the snake, the imaginary superimposition, goes, the knowledge of
the rope, which is the base, will not be obtained, so unless the perception of the world, which is an imaginary superimposition, ceases, the realization of Self, which is the base, will not be obtained”. Refer to verses 46, 876 and 877

877. Only when the knowledge of the world ceases will the knowledge of Self be obtained. Such a glorious life illumined by Self is the true and natural life of the jiva; all other kinds [of so-called glorious life] will be useless for him.

Sri Muruganar: Since the word ‘world’ [loka ] literally means ‘that which is seen’, the phrase ‘the knowledge of the world’ used in this verse denotes objective knowledge, the seeing-knowledge which appears with triputi-bheda [the difference of the seer, the seeing and the seen]. The word ‘illumined’ here denotes the shining of the reality as unqualified knowledge [that is, as the adjunctless consciousness ‘I am’].

1216. If they see the many moving pictures, they do not see the one unmoving screen, the base. Those who see the unmoving screen do not see any of the pictures. This is the nature of a cinema theatre.
 

Michael James:  When pictures are projected on a cinema screen, they in effect hide that screen. Likewise, when the pictures of names and forms – the world, soul and God – are seen, they in effect hide their base, the Self or Brahman. Therefore, just as the screen is seen as it is only when the pictures are not seen, so Self is seen as it is only when the world, soul and God are not seen. Hence, if the world, soul and God are seen, Self will not be seen, and if Self is seen, the world, soul and God will not be seen. Refer also to verses 46, 876 and 877, where the same truth is expressed.

47. This world which appears, concealing Self, is a mere dream, but when ‘concealed’ by Self, it remains as none other than Self.

48. This whole world of triads which deludes us, seeming to be an undisputable reality, is only the form of the Supreme Power [Chit-Shakti], which abides eternally as none other than the Supreme Self.

49. As the fire shines hidden within the smoke, the Light of Knowledge shines hidden within the names and forms of this world. When the mind is made clear by Supreme Grace, the nature of the world is found to be real [as Self], and it will appear no more as the illusory names and forms.

50. For those who never lose the True Knowledge of Self, which is the base of all sense-knowledge, the world also is nothing other than Self-Knowledge. But, how can an ordinary man, who has not gained Self-knowledge, understand the statement of Sages who, seeing through Jnana, say that the world is real?

51. Those who have given up worldly [i.e. sense-] knowledge and attachment to it, and who have destroyed the evil force of mind [i.e. Maya], thus gaining Supreme Self-Consciousness, alone can know the correct meaning of the statement, “The world is Real”.

52. If one’s outlook is changed into Jnana [Divine Wisdom], seen through That, the entire universe, consisting of the five elements such as ether and so on, will be found to be real, being the Supreme Knowledge Itself. Thus you should see.

53. If one’s outlook is changed into Jnana, seen through That, this same world, seen previously as a hell of misery, will be found to be a heaven of Bliss.

54. As per the saying “The seen cannot differ from the seeing eyes”, the Jnani, whose eye [i.e. outlook] has become Sat-Chit-Ananda due to the cessation of all mental activities, sees this world also as Sat-Chit-Ananda.

Michael James: See verse 343.

VERSE 343. For the one who has obtained the Eye of Self-Knowledge by diving deep within himself, there is no otherthing to be seen or known. Why? Because, having lost the wrong knowledge that he is the body-form,he has rightly known himself to be the Formless.

Sadhu Om : According to the maxim, “As the eye, so is the sight” [refer to Ulladu Narpadu verse 4], so long as we know ourself as the name and form of a body, we will see the world and God as names and forms, and hence they will also appear to be separate from us. But when we realise that we are not the body-form, then the world and God, which previously appeared as mere names and forms, will disappear, and Self alone will shine as the Formless and Limitless One. For those who are in this State of Self-Knowledge, nothing will remain to be seen or known.

55. The appearance of this world, like the illusory appearance of a dream, is merely mental and its truth [therefore] can be known correctly only by the Supreme Consciousness that transcends
Maya, the mind.

56. O foolish, illusory mind, deluded by seeing the daily dream which is nothing but your [mind’s] own nature, if you discern the true nature of your own Self, which is Sat-Chit-Ananda, can this world be anything other than That?

57. This empty world, bewildering with multiplicity, is, in its original state, unbroken uniform Bliss, just as the multi-coloured peacock is, in its original state, the single-coloured yellow egg-yolk. Abide as Self and know this truth.

58. Those who have attained their aim, Jnana, do not see this world as a multitude of differences, since the multiple differences of this world are a sportive play of Chit-Shakti, the one Whole.

59. For the Jnani, who, free from the ‘I-am-the-body’ idea, is established in Self, this world shines as His own Self-Knowledge; and therefore it is wrong for us to see it as something different [i.e. as multiple names and forms].

60. By turning Selfward, you destroy your delusion, this world; what then remains as ‘this is void’ is known by you, Self; so, to destroy this [apparent] void also, drown it in the ocean of Self-Knowledge.

61. If you abide in the Heart as Sat-Chit [‘I am’], by which the whole universe exists and shines, then this world will also become one with you, losing its false, frightening dualities.

62. He who knows this world-appearance to be his own form, Supreme-Consciousness, experiences the same Consciousness even through his five senses.

  PART II

The Unreality of the World

63. Some assert, “This world before our eyes, though not permanent, is real enough”. We deny it saying, “Permanence is one of the marks of Reality”.

64. Some people argue, “Though divided, this world we see cannot be devoid of Reality”. We refute them saying, “Wholeness is also a mark of Reality”.

Sadhu Om: Eternal, Unchanging and Self-Shining: these, Sri Bhagavan Ramana used to declare, are the three essential factors of Reality.

65. Because the nature of Reality is Whole, Self-radiant Existence, transcending time and space, Jnanis  will never deem as real this world, which is destroyed by Time’s Wheel.

66. The One Supreme Bliss, ‘Sadhasivam’ [i.e. Self] is alone approved [by Jnanis] to be the Whole Reality. This world, seen as full of miseries and defects, is known only by the mind which is unreal and divided with differences.

67. It is the result of the delusion I-am-the-limited-body, that the world, which is nothing but Consciousness, is known as a second entity, separate from Consciousness.

68. Will that which is perceived by the senses of this unreal body be real or unreal? O mind, worried and wearied by worldly ways, consider this thoroughly now and reply.

69. Whatever is seen by the ego who, having fallen from the true state of Self and having been buried deep in dark ignorance, takes the body as ‘I’, is not at all real and is simply non-existent.

70. Though the appearance of the world seems to be very real and attractive, it can only appear in ‘Chittam’ which is ‘Chit-Abhasa’ [the reflection of Self-Consciousness]. In pure Self-Consciousness, however, it is non-existent.

Michael James: Just as a cinema picture can be seen clearly only in a limited light on a dark background, and will fade away in the bright sunlight, so also the world-appearance can be seen clearly only in the limited light of the mind and will disappear in the light of pure Self-Consciousness. The limited consciousness of the mind is a mere reflection of Self-Consciousness, conditioned as ‘Chittam’, the store of tendencies which acts like the roll of film in the cinema analogy. 

See also verse 244, where this idea is further explained and clarified. See verse 114. 

244. Just as a clear prism appears to be red when it is near a red flower, so Chit appears to be the chittam  when it is near [but not truly associated with] the dirty worldly tendencies. The chittam will remain and shine as the Supreme Chit alone, if the syllable ‘-tam’, which represents the impurity, Maya, is removed.

Sadhu Om: The prism remains ever colourless and its red colour is only apparent. To remove the red colour, it is sufficient if the flower is removed, because the prism will then be seen to be colourless as before. Similarly, Chit truly remains ever pure and the impurity of Maya is only apparent. This apparent association of the ever-pure Chit with Maya is known as ‘chittam’ and to remove ‘-tam’ [i.e., Maya], which is merely attention wrongly focused on 2nd and 3rd persons, it is sufficient if attention is focused on the 1st person, because the ‘chittam’ will then be known to be the ever-shining
Chit, Shiva. 

114. When the limited light [which is used to project pictures on the cinema screen] is dissolved in the bright sunlight [which enters the cinema], the pictures also will disappear instantaneously. Similarly, when the limited consciousness [chittam] of the mind is dissolved in supreme Consciousness [Chit], the picture show of these three prime entities [God, world and soul] will also disappear.

extract from the book: GURU VACHAKA KOVAI
The Light of Supreme Truth
or
THE COLLECTION
OF GURU’S SAYINGS

by Sri Muruganar

Translated from the Original Tamil
by Sadhu Om and Michael James

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.

Avidya - The Nature of Maya in relation with jiva (M.G.) - Swami Sivananda

Avidya - The Nature of Maya in relation with jiva 
Chapter 4 from the book Moksha Gita by Swami Sivananda  , commetary of Swami Krishananda

 1. The Guru said: Avidya is Malina-Sattva. It is the Upadhi or limiting adjunct of Jiva. It is the Karana Sarira of the individual soul. Avidya is Anandamaya Kosha.

Avidya is the same as Maya, but only in relation to the individual (the jiva). Avidya is Malina-Sattva or Sattva polluted by Rajas and Tamas. There is a preponderance of distractive activity and stupor in Avidya. 

The individual is controlled by Avidya whereas Ishwara is not controlled by Maya. The force of Avidya limits the consciousness to such an extent that the individual is falsely made to believe that its body is the entire truth. Not only the body but even the objects and persons fictitiously connected with the interests of the body are also superimposed on the self (Atman) and their loss or pain is considered as a real loss to the self itself. 

There is a terrible degeneration of consciousness in the case of the individual earthly being.  

It first forgets the Reality; 

secondly it centres its consciousness in a localised body; 

thirdly it drags other external bodies also to its self and regards such of the few as are beneficial to its egoistic pleasures as its own self and consequently begins to hate those entities or individuals which are not connected with its interests or which are set in opposition to it. 

The grosser the form of consciousness, the greater the extent of superimposition, the greater the bondage, the lesser the light and purity, the intenser the passions, the thicker the nescience and the denser the delusion.

The seat of Avidya is the Karana Sarira or the causal body of the soul (the anandamaya kosha). There is a dense clouding of Self-awareness due to the agitative vibrations of the intense desire for self-materialisation. The power of the longing to externalise the Self-existence is an unthinkable monstrous agent that at once disturbs the peace of the Self and thrusts out its poisonous fangs of sense-functioning. This is the story of self-imprisonment and acute suffering created by the self-manifestation of egocentric consciousness. The storehouse of the power of illusion and torment is the Anandamaya Kosha or the bliss-sheath of the soul which keeps in stock all the seeds of Samskaras and the psychic effects of all mental actions done by the individual. This stock of impressions maintains the future embodiments of ignorance and agony as an individual in terrestrial life. Avidya is therefore the mother of misery and the cause of the prison-life of the egoistic personality as a distinct individual of the vast universe.

2. Avidya is a false perception by which the ignorant Jiva takes the body and intellect as pure, permanent and a source of pleasure.

"Avidya" is "that which does not exist." In fact, it is a conceit based on the belief that the objects perceived through externalisation and the organs of such perception are all absolutely real in their forms. The creations through intensified thought by the Self which does not actually create anything other than itself because of the non-existence of an entity second to the One Self, are imagined to be actually existing by themselves. A shadow is taken to be the substance, a phantom is mistaken for the reality, the mirage is believed to be a tank. The mountains appear to dance and the trees move when the mind is affected by madness or intoxication. The dreadful fever of life is the agitation of the One Consciousness which dreams itself to be many. The universe is the dream of the subjective Self, the object of the reverie of Self-hypnotisation. The world exists in the cosmic acceptance of what is really an illusory presentation.

The body, the mind the intellect and all the modifications of imagination are taken for granted as pure and perfect and a source of permanent happiness for the self. The self (Atman) is the blissful eternal being and it wishes to find bliss in what it has merely imagined and what really does not exist. This delusion is reinforced by continuous activity and struggle to maintain the state of the self-imposed individuality and the energy necessary for the keeping up of the illusion is supplied from the fund of the source of ignorance, the Anandamaya Kosha. Even in the death of the body, this centre of ignorance is not destroyed. It is carried to all bodies which are manifested by the self. 

This cycle of Samsara never comes to an end since the sheath of nescience adds to the old stock of Samskaras, the impressions of psychic actions performed in the daily life of the individual. 

Liberation from this cycle comes only through a snapping of the thread of thought through spiritual meditation.

3. Just as a king acts the part of a beggar, out of his own free will on the stage in a drama, so also the Sat-Chid-Ananda Brahman acts the part of a Jiva in this drama of the world out of his own free-will for sport.

The question why the drama of the world appears has not satisfactorily been answered. It can be understood as a self-imposition on absoluteness, a limitation of infinity, a disconnecting of the Unified Consciousness, a sport of manifoldness in undividedness. It is explained that even as a king in a drama puts on the garb of a beggar out of his own free will, so also the One appears as the many.

It is understandable that as long as the king is conscious of his kingship even in the state of his counterfeit beggarliness, he is in sport and enjoys the fun! But if the king is to forget his pristine nature in his pretended state of the beggar, then the sport is no more a sport but an imprisonment in the consciousness of what he is not. Protracted belief in and imagination of one's being something makes one as such, because the original imagining Self is all-powerful. The Satchidananda-Essence has put on the forms of the world as a play – we have to call it a play, for we cannot give any other reason for the appearance of the world – but the centres of subsequent imagination which were originally evolved out of the absolute mentation begin to play the part of the fool and due to continuous affirmation they become fools themselves, the individuals tied to earthliness.

The individual or the Jiva does not know that it is playing a sport, but thinks that it is actually what it appears to be in the imagined garb. Here lies the bondage of the individual in contradiction to the Essence of Satchidananda which consciously appears to itself as the manifold universe. The aspirants have to learn a lesson from this against feigning themselves to be something which is undesirable, even for the sake of mere fun. Fun later on turns into reality and the fun-maker is eventually bound by his own creation. 

Whatever one thinks, that he becomes, for the source of imagination is the omnipotent Self (Atman or Brahman). One who believes that he is Brahman becomes Brahman Itself. 

There is a story that a thief had by force of circumstances to pretend to be a saint and he later on actually became a saint. Even a Sattvic type of person, well established in religion and virtue, would turn to be Tamasic and brutal in course of time if he begins to act constantly the part of a demon in a drama. The emotions that are roused when acting have got a lasting effect and they affect the individual permanently. This theory is applied in the Bhramara-Kita-Nyaya of Vedantic Meditation where the meditator affirms his being Brahman and thus becomes Brahman actually.

4. Just as men with a defective vision behold a white thing as yellow, so does one perceive the Self as the body on account of Avidya or ignorance.

The man with a defective vision has got a perverted perception of things. The Consciousness with its vision infected by the urge for materialisation, objectification, diversification and self-multiplication conceives of the body as the Self and the Self as the body. 

The five sheaths are superimposed on the Atman and the Atman in turn is superimposed on the five sheaths which constitute the body. When the construction of the eyeballs is changed into that of another variety, the whole world will be seen of a different form. There are lenses which can make a square table appear oval and a round all full of corrugations. If one looks at his face in a broken mirror the face also will look broken. A straight rod appears bent like a bow when dipped in water. The born-blind man thinks that all are walking in darkness, and the disturbance on the surface of the water makes the sun in the sky appear shaky. The subjective defect makes the object also appear defective and thus the Eternal Brahman is seen to appear like the manifold cosmos sheerly on account of the clouding of consciousness and distraction of subjective awareness.

The ignorance of the Jiva is colossal. It has wrong notions about itself and its connection with the world and other individuals, because it disconnects itself from others and believes that its life as such is eternal. The faith pinned on untruth transforms untruth to appear like truth and Jiva is thus deceived by its own thought-constructions.

5. When one gets knowledge of the Self, this Avidya vanishes. It is the destruction of Avidya that is the Brahmic-seat.
Avidya no more appears when one acquires the wisdom of the Truth. It exists only until the melting away of egoism. When love for life is broken, when the will to live, the Abhinivesha or the clinging to personal endurance is frustrated by Vicharana and contemplation, when the powers of the mind are turned inward and utilised in building the counter-construction of the imagination of the reverse order, the vexation of existence in limited bodies comes to an end. 

The realization of the Self is the destruction of Avidya. The two acts are simultaneous. The act of realization is not a positive achieving but a negative destroying. It is not getting something but removing something. It is not an invention but a discovery.  

The Reality is flooding the very core of the being of all at all times without even a sense of breakage anywhere or in any condition. But the free flow of the flood of Brahman is blocked by the Jiva's psychic apparatus and the destruction of this protrusion of the force of the inner psychological organ is the process of Self-realisation. The unceasing overflow of Brahman is termed in various ways as the different powers and efforts of nature. That is why the Upanishads take recourse to negative processes of world-denial and Brahman-realization.

The spiritual aspirant, therefore, should remove the negative propensities hidden in the recesses of his consciousness and lead a life cut off from the bustle and din of the world. He should not engage himself in the work of carrying out the scheme of Pravritti-Marga or the way of worldly life. A person who has understood properly the mystery of this world illusion cannot live in the negative plane of earthly consciousness even for a second. 

Desire, anger, greed are the harbingers of the prison-life of Samsara and the ferocious life of the mind is kept up by giving food to it through the negative qualities of sensuality. The aspirant should therefore restrain his mental functions. Then only the glorious Truth of the Self will be revealed.  

The Self is not to be caught from outside, it is the innermost being of man. Those who run away from their Self are led astray by the force of Avidya into the pit of births and deaths.

6. Just as the mirror is dimmed by dirt, so Brahman is veiled by Avidya. Therefore human beings are deluded by this Avidya.
Brahman is veiled by the force of Avidya just as a clean mirror is soiled by the blow of the air that man exhales. Avidya is the origin of selfish endeavour and narrow interests which try to make the ego live long. When the requirements of the ego are supplied life on earth is prolonged and the stream of Samsara never comes to an end. The Sadhaka therefore is required to root out selfishness by denying the individual interests through self-abnegation and refusal to abide by personal cravings.  

The lower appetites of the animal self drag the Jiva through the senses in all directions and it becomes hard for the afflicted soul to rest in peace. The covetous nature originated from the desire to live long on earth is strengthened by the activity directed towards the fulfilment of that end. A complete sacrifice of the self for the purpose of others' interests renders the Jiva fit to be alive to the higher knowledge. This is the method of Karma-Yoga which abstains from personal enjoyment of life and gives happiness to others.

Human beings are deluded by Avidya and they can be freed from its snares only through Sadhana for Perfection. Every way of spiritual effort is centred in the breaking open of the ego which is the root of the passion for living.  

Avidya is the progenitress of the succeeding afflictions of Asmita (egoism), Raga-Dvesha (Attraction and repulsion; like and dislike; love and hatred.) and Abhinivesha (Clinging to earthly life; will to live). These afflictions can be eradicated through a turning to the Source of Eternal Life through regulation of conduct and meditation on the spiritual Ideal. Whatever be the conviction of the worldly man regarding the reality of his life in the descension to error and perpetration, he cannot help seeing discord everywhere in the life of even small creatures. Yet, man runs after the possession of material gains and exerts to acquire a high name and wide fame. He does not realise the defects of phenomenal life and persists to pull himself on somehow or other in his present wretched state. This wide-spread deluded business of life is the effect of Avidya and man is saved only when he takes refuge in the Permanent Self, which is his own being and stops from all further new under-takings in his life.

7. Mind, senses, egoism, intellect and body are the effects of Avidya. If the cause is destroyed, the effects are destroyed by themselves.

The Hatha-yogins start from the outside body to the inward truth by disciplining the physical sheath at first, but the Vedantins directly start from the innermost intelligence and break down the whole super-structure of the world-phenomenon. The cause of the disease of life is in the inner sheaths of the self and mere external applications without heeding to the root of the infection will not bring lasting benefit. 

Though the actual cause of Samsara is the Anandamaya Kosha, spiritual Sadhana cannot be practised merely by resting in this sheath. When the Jiva rests in this sheath of ignorance it falls asleep being completely unconscious of itself as well as the external universe. It knows neither the inward nor the outward nature. Such a state of total inertia is unsuited for the activity of spiritual exertion, for exertion requires consciousness. Hence, in deep sleep, even if the Jiva is nearest to the Reality being unaffected by distraction, it cannot progress in its spiritual evolution since the state of darkness is static and admits no entrance of conscious exertion.

The Vedantic Meditator, therefore, starts with the Vijnanamaya Kosha, though it is affected by Rajasic dynamics; because the Supreme intelligence is reflected in this Kosha, he is able to continue his work of self-transcendence with the help of the intellectual faculty. When with the power of Viveka or discrimination the Absolute Self is asserted by the Vedantin, the mind is held standstill, the senses turn back to their psychic source, the ego is not allowed to make further arrogations and the Chitta or the store of Samskaras is held in check.