Meditation and 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.
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| Swami Sivananda |
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.
SOURCE: Sivanandaonline.org