Saturday, December 25, 2021

The acceptance of pain the door to true happiness and peace ~ Nisargadatta


The acceptance of pain the door to true happiness and peace


Acceptance of pain takes you much deeper than pleasure does.

The personal self by its very nature is constantly pursuing pleasure and avoiding pain. The ending of this pattern is the ending of the self.

The ending of the self with its desires and fears enables you to return to your real nature, the source of all happiness and peace.

Monday, December 20, 2021

Samskaras and its destruction ¬ Swami Sivananda


Samskaras and its destruction


A conscious action-whether cognitive, affective or conative-assumes a potential and hidden form just below the threshold of consciousness. This is termed a Samskara.

A Samskara of an experience is formed or developed in the Chitta at the very moment that the mind is experiencing something. There is no gap between the present experience and the formation of a Samskara in the subconscious mind. A specific experience leaves a specific Samskara. The memory of this specific experience springs from that particular Samskara only, which was formed out of that particular experience.

When you perceive an orange and taste for the first time, you get knowledge of an orange. You know its taste. You know the object, orange. A Samskara is formed in the subconscious mind at once. At any time, this Samskara can generate a memory of the object, orange and knowledge of an orange. Though the object and the act of knowledge are distinguishable, yet they are inseparable.

The Enslaving Chains Of Samskaras

Mind exercises its suzerainty through Samskaras. From Samskaras emanate Vasanas like swarms of locusts. From Vasana flows the stream of desire and from enjoyment of objects of desires arises Trishna or internal craving (intense longing). Trishna is very powerful. The Samskaras are imbedded in the mind, in the Karana Sarira. There arises a memory of pleasure in the mind. Then the mind thinks of objects. Maya has her powerful seat in the imagination. There comes attachment. The mind plans and schemes. You are swayed by the passions. You exert yourself physically to possess those objects and enjoy them. In your efforts, you favour some and disfavour others through Raga and Dvesha. You will have to enjoy the fruits of your virtuous and vicious actions. Through this six-spoked wheel of Raga and Dvesha, virtue and vice, pleasure and pain, this Samsaric wheel of birth and death moves on without stopping from Anadi Kala (beginningless time).

Thoughts And Desires Depend Upon Samskaras

The nature of desires and thoughts depends upon the nature of your Samskaras. If you have good Samskaras, you will have good desires and good thoughts and vice versa. Even if you have indulged in vicious actions up to the age of forty, begin practising virtuous actions such as charity, Japa, Dama, Svadhyaya, meditation, service of the poor and the sick, service of saints, etc., from this moment and these Samskaras will prompt you to do more virtuous deeds. They will stimulate good desires and noble thoughts.

Who is your real enemy? It is your own evil Samskaras. Substitute Subha (pure) Vasanas in place of Asubha (impure) ones. Then you can approach God. The mind will be changed. Old Samskaras will be obliterated. Wrong suggestions of various kinds and crude fantastic superstitions are rooted deeply in your mind. They are harmful. You will have to knock them down by Vichara, sublime suggestions, right thinking. "I am body," "I am Mr. John," "I am a Brahmin," "I am rich"-these are wrong suggestions and wrong Samskaras. Suggest to yourself boldly that you are Brahman. The previous wrong suggestion and Samskara "I am body" will slowly melt away by strenuous efforts.

If you forget your real Brahmic nature even for a minute, the old Samskaras of Ajnana will try to come up and overwhelm you. See how Narada's determination began to fluctuate even though he was absorbed in meditation, when he saw some Deva-girls. He at once experienced the sexual desire in himself. The seed came out, he put it in a pot and Chudala in the form of Kumbha Muni emerged from out of the pot. (Yogavasishtha, story of Sikhidhvaja). Therefore, you will have to be very, very careful. Keep yourself away from all kinds of temptations-money, woman, name, fame, etc.

Death Of Samskaras Leads To Moksha (Liberation)

The physical body may die. But, the thoughts and Samskaras of actions, enjoyments and thinking follow you after death till you attain Moksha. These are variable Upadhis that accompany you after death. They are variable because you carry different kinds of Samskaras each time when you die. In defferent incarnations, you create different kinds of Samskaras. The permanent Upadhis that accompany you after death are the five Jnana-Indriyas, five Karma-Indriyas, five Pranas, fourfold mind and the Karana Sarira which is the support or Adhara for the Linga Sarira or astral body. It is the death of the Samskaras, it is the death of the Karana Sarira that leads to the final Moksha. It leads to the attainment of Brahma-Jnana. You will be getting fresh births so long as there are Samskaras. You will have to take birth again and again till all the Samskaras are obliterated or fried up by the acquisition of Brahma Jnana. When the Samskaras are wiped out, Brahmic Knowledge shines by itself in its own glory.

Sadhana Consists In Destroying The Samskaras


The aim of a Sadhaka is to fry out or burn or obliterate all these Samskaras through Nirbija Samadhi. Sadhana consists in wiping out the Samskaras. Breathing, hearing, seeing, feeling, tasting, smelling-all cause Samskaras or latent Smriti in the mind. The world enters the mind through the eyes, ears, tongue (speech) and old Samskaras. If you remain in seclusion, you can shut out the first three doors. Through Vichara (right enquiry of Supreme Self), you can destroy the fourth route. Then, Jnana (Knowledge of Self) will dawn. A Jnani is without Samskaras. They are fried out by Jnana. No doubt, the force of the Samskaras remains in the Antahkarana. But they are harmless. They will not bind the Jnani.

Sunday, December 12, 2021

How To Eradicate the Ego and get Self-realization. ~ Swami Sivananda


How To Eradicate the Ego and get Self-realization

by Swami Sivananda

The deep roots of Ego (Ahankara) should be burnt by the fire of knowledge (Jnana Agni). Then you will quite easily get the wealth of Liberation ( Moksha). All tribulations, sorrows, miseries and afflictions will terminate now. 

Control of the senses (indriyas) and Pranayama help to develop the intellect -Buddhi (Vikasa of Buddhi).

You cannot, all at once, eradicate ego (Ahankara) altogether. You can easily give up wife, children, money, anger. But it is extremely difficult to give up Ahankara. Try to minimise it little by little.

 Remove one cent (Anna) of Ahankara within three months. Within four years,you will be able to root it out completely.

 You will have to remove Ego (Ahankara) either by self-sacrifice through Karma Yoga or self-surrender through Bhakti or self-denial through Vedantic Atma-Vichara.

Through the Sankalpas of mind (Manas), Ego is generated. If the modification of the mind which leans to sensual pleasures is destroyed, the Atman, divested of its Ego (Ahankara), becomes the unnameable Brahmic Reality.

Ahankara is like a thread. It connects or links all the senses ( indriyas) on itself. When the thread is broken, all the pearls fall down. Even so, when the thread of Ahankara is broken by ‘Aham Brahma Asmi‘ Bhavana or witness attitude ( Sakshi Bhava) or self-surrender method by taking the instrument-in-the-hands-of-the-Lord attitude. (Nimitta Bhava), all the senses ( Indriyas) will be broken down or destroyed. The connection with senses (indriyas) will be severed.

Even if you identify yourself with a subtle body inside, it will help you in your Self-realisation. It is only the identification with the fleshy physical body that brings all sorts of troubles through gross Ego (Ahankara) and ‘mineness’. The physical ‘I’ is a very great menace.

Whenever Ego asserts itself, raise a question within thyself, “What is the source of this little ‘I’?” Again and again, moot this question and enquire. When you remove layer after layer, the onion dwindles to nothing. When you analyse the little ‘I’,it becomes a non-entity; it will gradually vanish. It will dwindle into an airy nothing.Body is not ‘I’. ‘I’ remains even after the leg is amputated. Give up Jivasrishti.

Sattvic Ego (Ahankara)

When you assert ‘Aham Brahma Asmi’ (I am Brahman), it is Sattvic Ahankara. It is Ego tht makes for liberation (Moksha Ahankara. It will not bind you in any way. It will help you realise Brahman. The fire in a picture will not burn anything. A light in the presence of midday sun will not shine andshed its light. Even so, the Ego (Ahankara) of a Sattvic person cannot do any harm to any person.

Extract from the book MIND, ITS MYSTERIES AND CONTROL

https://www.dlshq.org/download/mind-its-mysteries-and-control/#_VPID_20

The Cause Of Bondage is Raga-Dvesha. ~ Swami Sivananda



The Cause Of Bondage is Raga-Dvesha
!

Raga-Dvesha is translated as like-dislike or attraction-repulsion or love-hatred.   

Raga (attraction), Dvesha (repulsion) and Tatastha Vritti (indifference) are the three important modifications of the mind (Vrittis).

Raga and Dvesha (like and dislike or love and hatred or attraction and repulsion) are the two currents in the mind which bind a man to the Samsaric wheel of birth and death. 

Raga and Dvesha are the two Doshas or faults in the mind that have brought you to this world. Bondage. (Svarupa of Bandha) is Raga and Dvesha. The Svarupa of Ajnana is Raga and Dvesha. All the emotions come under the category of Raga-Dvesha. These two currents are the Dharma (characteristics) of the mind and not of the spirit. 

Pleasure and pain, exhilaration and depression (Harsha and Soka), are due to Raga-Dvesha.

 If Raga and Dvesha vanish from the mind, Harsha-Soka also will disappear.

 It is desire that sets the mind in motion. When there is a desire, Raga and Dvesha  (like and dislike or love and hatred or attraction and repulsion) exist side by side in the mind. Desire is a motive force. Emotions and impulses co-exist with desire.

Whenever there is pleasure and Raga, there exist side by side fear and anger. Anger is only a modification of desire. Fear and anger are two old associates of pleasure and Raga.Fear and anger are hidden in Raga. They constantly torment the mind.

Fear is hidden in Raga. When you have got Raga for body, fear of death comes in. When you have Raga for money, there is fear of losing money, as money is the means of getting objects of enjoyment. When you have Raga for a woman, you always take care in protecting her. Fear is a very old, intimate friend of Raga.

From ignorance (Avidya) emanates  non-discrimination (Aviveka). 

From non-discrimination (Aviveka) originates Ego (Ahankara) and clinging or identification with the body.(Abhimana). F

rom Abhimana emanates Attraction-Repulsion (Raga-Dvesha).

 From Raga-Dvesha comes action ( Karma).

 From Karma comes the body. From body comes misery. 

This is the chain of bondage and misery with seven links.

If you do not want misery, do not take up the body. 

If you do not want body, do not do (actions) Karma.

If you do not want to do Karma, give up attraction-repulsion (Raga-Dvesha).

If you want to give up Raga-Dvesha, give up attachment to the body (Abhimana).

 If you want to give up Abhimana, give up non-discrimination ( Aviveka). If you want to give up Aviveka, give up ignorance (Avidya). If you do not want ignorance, get Brahma-Jnana.

This Samsara or world process is kept up by the six-spoked wheel, viz., Attraction ( Raga), Repulsion (Dvesha), merit, demerit, pleasure and pain. 

If the root cause, the original Avidya, is destroyed byattainment of knowledge of Brahman (Brahma-Jnana), the whole chain of Abhimana, Raga, Dvesha, Karma, body, merit and demerit, pleasure and pain will vanish. 

One link hangs upon another. All the linkswill be broken totally on the advent of Jnana. Sruti says: "Liberation comes from knowledge of Brahman (Rite Jnananna muktih)"

Is there freedom with conditions? Atman Nityananda


 Is there freedom  with conditions?

When we set conditions for our security, happiness, peace, love and fulfillment (i.e., feeling secure, peaceful, fulfilled, loved and happy when....), then we attach and enslave ourselves to those conditions (objects, things, people or situations) through which we believe we will obtain them (happiness, love, peace, fulfillment, peace, fulfillment). We actually attach to and enslave ourselves to our thoughts, beliefs and feelings about them.

And what does it mean that we are attached and enslaved? That we live in the company of fear and anger, frustration and sadness.

Thursday, December 9, 2021

WHY MEDITATION? - Atman Nityananda

WHY MEDITATION?

If our mind were free of desires, attachments and passions, meditation would be our natural state.

That is, our mind would naturally and spontaneously rest into its source Atman (Consciousness) and we would spontaneously experience the peace and bliss of our spiritual nature and our actions would be in harmony with life and all beings.

But because of desires and attachments to sensory pleasures and experiences the mind becomes extroverted, identified and attached to sense objects.

Thus, because of this extroversion, on the one hand the mind does not experience spiritual bliss and peace and, on the other hand, it develops the egoic qualities (anger, hatred, pride, fear, jealousy, envy, conceit, impatience, resentment, fondness, etc.) which cause pain and suffering.

It is impossible to experience peace, freedom and bliss, when our mind is agitated, distracted and constantly moving outwards, except some rare moments that our mind calms down by itself due to certain circumstances. In deep sleep our mind also rests peacfully in pure Consciousness, however, in deep sleep we are not conscious, so we cannot be conscioulsy aware of the bliss of our true nature.

So the sages through their experience have given us various ways to withdraw the mind from the senses and their objects and direct it into the center of our existencce where the peacful and blissful light of Consciousness shines continually without being affected by the mental and emotional programming.

Meditation is, therefore, the conscious effort (which ends up being effortless) to turn the mind away from objects, quiet it from emotions and thoughts, and keep it focused on its center or source, the silent peace of Consciousness. By staying centered in the inner silence we become more and more immersed in the silence until we become one with it... 

Tuesday, December 7, 2021

Desire and emotions. - Atman Nityananda


 Desire and emotions!

Lower emotions are children of desire. Attachment, fear, anger, exhilaration, grief or depression, pleasure and pain, ike dislike, attraction-repulsion, love-hatred,  jealousy, greed, vanity, pride all are children of desire. 

However, desire is the essential nature of Ego. Hence, all lower emotions are only an expression of the desirous Ego..

Follows extract of Swami Sivananda

Emotions and impulses co-exist with desire.

Desire is a motive force. It is desire that sets the mind in motion. 

Emotions are desires which are penetrated by the thought element.

In other words, emotion is desire mingled with thought. 

The vibrations of emotions will arouse corresponding excitement in purely mental matter and all the man’s thoughts will be disturbed and distorted.

When there is a desire, Raga and Dvesha  (like and dislike or love and hatred or attraction and repulsion) exist side by side in the mind. 

It is a symptom of weakness to have emotions in the mind. They should be controlled bythe intellect and the will.

https://www.dlshq.org/download/mind-its-mysteries-and-control/#_VPID_25

Saturday, November 13, 2021

There five means to liberation and highest happiness! by Swami Sivananda



 There five means to liberation and highest happiness!

by Swami Sivananda

There are five means by which perfect tranquillity or emancipation can be attained. These form the highest happiness. 

They are:

1. Satsanga or association with the wise, 

2. discrimination between the real and the unreal, 

3. dispassion, 

4. enquiry of 'Who am I?' and 

5. meditation. 

These are called Heaven. These are religion. These form the highest happiness.

Thursday, November 11, 2021

More on Desires - Swami Sivananda


More on Desires

- Swami Sivananda

What Is Desire?

Desire is a mode of the emotive mind. It has got a power of externalising the mind. Desire is the fuel; thought is the fire. The thought-fire is kept up by the desire-fuel. If you withdraw the supply of fuel, the fire will be withdrawn into its womb. If you stop thinking by cutting off desires, the mind will be withdrawn into Brahman.

It is only when the mind, being divested of all its desires, is indifferent to pleasures and pains and is not attracted by any object that it will be rendered pure, free from the grip of the great delusion like a bird freed from its cage and roaming freely in the Akasa.

Desire, thought and Ahankara form one vicious circle. If you can destroy any one of them, the other two will die by themselves. These are the three pillars or corner-stones of the edifice of mind. They are the three links of the mind-chain. Destroy any one of the links; the whole chain will be broken.

Why Do Desires Arise?

Why do desires arise in the mind? On account of Ananda-Abhava (absence of Ananda or spiritual bliss). The cause for desire is the existence of objects outside. Curiosity becomes a desire in the mind. Interest and feeling precede a desire. Hope and expectation fatten the desire.

Vikshepa-the Very Nature Of Mind

Just as heat is inseparable from fire, Vikshepa or the tossing of the mind is inseparable from the mind. It troubles the Sadhakas a lot. It destroys all of a sudden the determinations of strong-willed persons also. The mind ceases to exist if it is destitute of this oscillation. This fluctuating mind alone creates the universe. Even Mala (impurity) can be removed easily. It demands strenuous efforts for a protracted time on the part of the Sadhaka to remove this Vikshepa. The undaunted Uddalaka suffered a lot from this distracting Vikshepa when he tried to enter into Nirvikalpa state. Raja Bhartrihari underwent the same difficulty when he tried to overcome this troublesome fluctuating Sakti of the mind. Vikshepa is Maya. Vikshepa is impure Vasana (Asuddha Vasana). You will have to destroy this Vikshepasakti by constant Upasana or Yoga or ceaseless Atmic enquiry (Brahmavichara). Then, peace (Santi) will come by itself.

Types Of Desire

Desire in the mind is the real impurity. Sexual desire, vulgar attraction for the opposite sex, is the greatest impurity. This causes the real bondage. You can even give up wife, children and wealth. But, it is extremely difficult to give up ambition, name and fame. Ambition is a serious obstacle in the path of Yoga. This is the most powerful weapon of Maya with which she slaughters worldly-minded persons. Even if there is a tinge of desire for name and fame, Truth will not manifest. Truth will shine by Itself. It does not need any pompous advertisement. It is the very Self of all beings and objects.

Anirbuddha Or Subtle, Hidden Desires

Even after you have renounced all the desires, there may remain in the mind some subtle, hidden desires (Sukshma, Anirbuddha) that cannot be comprehended. These are very dangerous ones. Therefore, you will have to be very, very careful. The lurking under-currents of desires will throw you down at any moment if you are not very vigilant and cautious, will destroy your Vairagya (dispassion) and will bring about your downfall eventually. I have witnessed many Yogabhrashtas who had fallen from Yoga owing to the overpowering influence of these subtle, hidden desires. So long as you have these subtle, hidden, Anirbuddha (unnoticeable) desires in your mind, you can never dream of entering into the Nirvikalpa state without any modification of the mind. You can never develop real Paravairagya (supreme non-attachment and dispassion) also.

Craving Or Trishna

You may become old, your hairs may turn grey, but your mind is ever young. The capacity may vanish, but the craving remains even when you have reached advanced senility. Cravings (Trishna) are the real seeds of birth. These craving-seeds give rise to Sankalpa and action. The wheel of Samsara is kept revolving by these cravings. Nip them in the bud. Then only will you be safe. You will get Moksha. Brahma-Bhavana, Brahma-Chintana, meditation on OM and devotion will root out these craving-seeds which are laid deep. You will have to dig them out properly in various corners and burn them beyond resurrection. Then only will your efforts bear the fruit of Nirvikalpa Samadhi.

"Love and kill," "Marry and observe Brahmacharya," "Enjoyment without desire," "Action without fruits" are paradoxical terms. A man with gross Vyavaharic Buddhi can hardly understand these terms. A subtle, pure intellect is needed. Suppose you were a terrible smoker for the last fifteen years. Then you gave up smoking for five years. The craving for smoking also died. Suppose one of your friends offers you a cigar in the sixth year. You have no craving for smoking now. If you take it now and enjoy it just to please your friend, it will be called a Suddha Bhoga only. You have enjoyed it without a craving or a desire. Isvara enjoys Suddha Bhoga.

Satisfaction Of Desire Yields Illusory Happiness Only

Desire excites the mind and senses. When desire is gratified by enjoyment of the objects of desire, satisfaction (Tripti) comes in temporarily. Rapture is delight in the attainment of the desired object. Bliss is the enjoyment of the taste of what is attained. Where rapture is there is bliss; but where bliss is there is not, quite of necessity, rapture. Rapture is like a weary traveller who hears or sees water or a shady wood. Bliss is the enjoying of the water or entering the forest shade.

When there is desire, then alone is there pleasure. The cause for pleasure is desire. When there is no desire, there cannot be any pleasure. When there is no hunger, delicious food can give you no pleasure. When there is no thirst, any refreshing beverage will have no effect. So, hunger is the best sauce. The first cup of hot milk gives pleasure. The second cup induces disgust. After the enjoyment is over, Tripti comes. Hence, disgust arises when the second cup is taken. There is no real pleasure in milk. The happiness is in Atman only. It is reflected in the object (milk) owing to ignorance, owing to Bhranti (illusion). It is Bhranti-Sukha. If there were real happiness in milk, it should induce pleasure always and in every person. It is not the case.

A desire arises in the mind. There is a Vritti now. This Vritti agitates your mind till you get satisfaction through enjoyment of the desired object. There is Santi or peace or happiness after the enjoyment is over. Another desire arises in the mind. Now, in the interval between the gratification of one desire and the manifestation of another, there is pure bliss, because there is no mind then. It is at rest. You are in union with Brahman. That state of pure bliss between two desires is Brahman. If you can prolong that period of bliss through Sadhana by keeping up the idea of Brahman and by not allowing another Vritti or desire to crop up, you will be in Samadhi. The period between one Vritti and another Vritti is the real Sandhi (juncture).

Desires Are Insatiable

Mind plays havoc through desires. As soon as a desire arises, you think you will get all happiness by its realisation. You exert yourself to achieve the desired object. As soon as you get it, a little satisfaction (false Tushti or gratification) is experienced for a short time. Again, mind becomes restless. It wants new sensations. Disgust and dissatisfaction come in. Again, it wants some new objects for its enjoyment. That is the reason why this world is termed as mere Kalpana (imagination) by Vedantins.

Desires are innumerable, insatiable and unconquerable. Enjoyment cannot bring in satisfaction. It is a mistake to think so. Enjoyment fans the desire. It is like pouring ghee in fire. Enjoyment strengthens, increases and aggravates a desire. See the case of Raja Yayati of yore. He borrowed the youthful state from his son to have sexual enjoyment for thousands of years. At last, he cries out in his old age with bitterness, "Alas! What a fool I am! Still my sexual desires are waxing. There is no end of desires. I have wasted my life. O God! Have mercy on me. Lift me up from this mire of Samsara." This comes in Mahabharata. In the Gita, Chapter III-39, you will find "Kama-rupena Kaunteya Dushpurena-analena cha-desire which is insatiable as a flame."

Freedom From Desires Necessary For Jnana

You can attain Jnana only if you are free from sensuous desires and immortal mental states. Aloofness of body from sensuous objects and aloofness of mind from immoral states of mind are needed for the attainment of Jnana. Then only will Divine Light descend. Just as a bungalow is cleaned of cobwebs and all kinds of dirts and the garden of all its weeds for the reception of the Viceroy, the mental palace should be cleansed of all vices, desires and immoral states for the reception of the Holy Brahman, the Viceroy of viceroys.

When a desire arises in the mind, a worldling welcomes it and tries to fulfil it; but, an aspirant renounces it immediately through Viveka. Wise people consider even a spark of desire as a very great evil. Therefore, they will not entertain any kind of desire. They will be ever delightful in Atman only.

How To Control Desires

In this ocean of Samsara, desires are the crocodiles. Kill them as soon as they arise on the surface of the mind. Do not yield to them. Do not become despondent under your trials. Make friendship with the pure, Sattvic mind and destroy the impure mind with the help of the pure mind. Make your mind rest in the blissful Atman. Desires should be crushed the very moment they arise in the mind, by discrimination and dauntless, indefatigable efforts.

Whenever a desire arises in the mind, consult always your Viveka (power of discrimination). Viveka will at once tell you that the desire is attended with pain, that it is only a vain temptation set up by the mind and that Vairagya and Tyaga alone can bring about satisfaction and peace of mind. It will advise you to renounce the desire immediately and take to the study of Upanishads, repetition of OM and to have Samadhi-Nishtha in a solitary place on the bank of the sacred Ganga. Think deeply again and again whether the new desire will give you more happiness or more spiritual gain. Viveka will guide you to take up the help of will and drive the desire immediately. Viveka and will are two potent weapons for an aspirant on the Jnana Yogic path to destroy evil Mara (temptation) and remove all major and minor impediments.

Never accept gifts from anybody, even from your closest friends. It will produce slavish mentality, weak will and attachment. Asking is begging. Recommending is begging. A beggar is absolutely unfit for freedom and spiritual pursuits.

Just as you starve a plant by depriving it of water, so you may starve out obnoxious desires by allowing the mind not to dwell upon such desires. You have no desire for a thing till you know what it is like. It is only after you have seen it or heard of it or touched it that you get a longing for it. Therefore, the best principle for a man is not to take, touch or see anything that is likely to taint the imagination. You will have to turn aside the attention resolutely and particularly the imagination from the subject. In course of time, all objectionable desires will die out.

It is desire in the mind that has created this body. The nature of the desire depends upon the quality of Samskaras. If these are good, virtuous Samskaras, good desires will crop up and, if they are bad, they will give rise to evil desires. Buddhi also is Karmanusarini (according to the nature of Karmas). It has to be specially trained by repeated efforts to think and act according to the holy injunctions of sacred scriptures. Desire becomes the thought and thought becomes the action. An evil desire sets up an evil thought which leads to evil action. Do always virtuous action-charity, Tapas, Japa, Dama, Dhyana and study of scriptures. Give up Nishiddha Karma (actions prohibited by Sastras). Have constant Satsanga. This is very important. It is the only means of changing the evil Samskaras of the mind.

The mind with half-developed Jnana feels severe pain when it relinquishes all desires. It demands aid, through prayer, from higher souls.

A counter-desire, a desire for God, one strong desire to attain Brahman will destroy all other worldly desires. Put down vicious desires through virtuous desires. Then give up virtuous desires through one strong desire-Mumukshutva (desire for liberation). Abandon this desire for God also in the long run. Give up Asubha Vasana through Subha Vasana. Give up Subha Vasana through Svarupa Vasana. Give up Svarupa Vasana by Nididhyasana. Desires will become extinct with the rise of discrimination. When desires cease, Jivahood becomes extinct.

Brahma-Chintana will destroy all desires. There are no desires in Brahman. Brahman is All-Purity. Repeat OM. Repeat the Mantra, "All purity I am." All the desires will vanish.

Kill the thoughts. Practise thoughtlessness. You can destroy desires. Mind associated with thoughts of gratifying the passionate desires, blindly goads a man to seek for sensual pleasures. Uncontrolled thoughts are the roots of all evils. Sublime thoughts will easily destroy lower, base thoughts. Do not entertain any base thought.

Destruction Of Desires Leads To Atmic Bliss

Vasanasahita mind (mind associated with desires) is Bandha (bondage). Mind free from desires is Mukta (free). Desires are themselves pain. Non-desire is itself pure Atmic Bliss. Mere annihilation of Maya is Moksha. With the extinction of the base Sankalpas, there is also the extinction of Avidya. Should all longings for the visibles cease, then such an abnegation of mind is itself the destruction of Ajnana or the mind. Such a bliss is generated through one's efforts only. There is nothing like Purushartha (right exertion). Purushartha changed the destiny of Markandeya. He became a Chiranjivi.

Desire is the enemy of peace. You have become the beggar of beggars through desires. A desireless man is the richest man in the world. It is the mind that makes a man rich.

Free yourself from the firm grip of crocodiles of desires. Do not get disheartened under trials. Cheer yourself up. Stand up like a lion. Destroy the impure mind with the help of the pure mind. Make friendship with the Sattvic mind and rest yourself peacefully in Atman

Thursday, October 28, 2021

Om! The important objectives of the moment-to-moment inner work - Atman Nityananda


The important objectives of the moment-to-moment inner work

  1. To be attentive, vigilant, Self-aware* (to be in conscious contact with the inner silence), to all psychological, bodily and energetic reactions and external happenings. Not to allow the senses to connect freely with what our ego wants or when we connect with some object, to observe it very attentively and inquire about it (e.g., the impermanence of objects and the transience of their experience).
  2. To notice and observe the egoic thoughts and tendencies that express themselves in us, (in the form of desire, impulse, negative emotion, lust, imagination, criticism, complaints, etc.). Identify their nature and purpose.
  3. To accept and avoid compulsive reactions to happenings and situations.
  4. To avoid identification and seduction of thoughts, emotions, impulses, desires, cravings, etc.
  5. To accept, not to judge and not to react to selfish tendencies, thoughts, emotions, impulses, desires.
  6. To connect as deeply as possible with inner silence to distance ourselves from tendencies and all kinds of psychological expressions.
  7. To be fully aware of the tendency (whatever it is, emotion, impulse, desire) and observe it with full attention, that is, fully and carefully feel the tendency.
  8. To use some method to pacify and diminish it. For example, inquiry, reflection, repetition of affirmations and mantra, prayer.
  9. Return to the mental-emotional calm and to the conscious contact of silence and inner peace, maintain it and deepen it as much as possible.
  10. Remain attentive, vigilant, Self-aware, witnessing all psychological, bodily and energetic reactions and external happenings.
  11. Control the senses. Not to allow the senses to connect freely with what our ego compulsively wants.

Comment
*To be attentive, vigilant, Self-aware: To maintain the state of vigilance, attentiveness and Self-awareness (to be in conscious contact with the inner silence), to deepen into the silence and purify the mind it will help us to repeat a mantra with the name of God (‘Om Nama Shivay’ for example) or affirmations of our true nature (‘I am Brahman’, Om Brahman’, or ‘I am Consciousness, Om Consciousness’, etc.).
To avoid our efforts becoming relaxed and diminished, to avoid mechanically repeating the mantra or affirmation, and to remain attentive and aware of ourselves, and to deepen the silence, I reccomend to ask ourselves from time to time: Am I aware at this moment of the inner silence? Am I experiencing inner peace here and now? Where is my attention now? To whom do these thoughts or emotions arise? To me. Who am I?

Tuesday, October 19, 2021

The repetition of mantras - Atman Nityananda



The repetition of mantras

Repetition of mamtra, either mentally or aloud, is the best way to change the structure and vibration of the mind. It also diminishes the egoic tendencies, emotions, desires and impulses.
With this comes peace, stability, clarity and joy! 

Read about mantra practice here:
Thursday, March 19, 2015

Mantra Yoga Sadhana By Swami Sivananda



Friday, October 15, 2021

The aspects of the ego in relation to the vehicles of our existence - Atman Nityananda


The aspects of the ego in relation to the vehicles of our existence

The ego identifies with the body, mind, heart, senses and intellect (intelligence) and functions as:

  1. - The Physical Ego,
  2. - The Vital-emotional Ego,
  3. - The Mental Ego
  4. - The Intellectual Ego

 And by identifying with the ego, we respectively assume the roles of the:

1. Doer by identifying with the body,

2. Feeler, enjoyer and sufferer by identifying with the heart (external and internal),

3. Thinker by identifying with the mind and intellect,

4. Perceiver and Observer. By identifying with the body, senses, external mind (manas), middle mind (intellect or intelligence), and Consciousness we become the Perceiver and the Observer of sense objects and psychological structures.

Monday, October 11, 2021

Divission of firmness according the threee gunas - Bhagavad Gita


Division of firmness according the threee gunas

29. Hear thou the threefold division of the intellect and firmness according to the Gunas, as I declare them fully and distinctly, O Arjuna!

33. The unwavering firmness by which, through Yoga, the functions of the mind, the life-force and the senses are restrained—that firmness, O Arjuna, is Sattvic!.

34. But that firmness, O Arjuna, by which, on account of attachment and desire for reward, one holds fast to Dharma, enjoyment of pleasures and earning of wealth—that firmness, O Arjuna, is Rajasic!

35. That by which a stupid man does not abandon sleep, fear, grief, despair and also conceit—that firmness, O Arjuna, is Tamasic!

By Swami Sivananda

 

 

Wednesday, July 28, 2021

Om,! The Sattvic Life - Atman Nityananda


The Sattvic Life

by Atman Nityananda

Sattva quality (guna in Sanskrit) is the guna of light, intelligence, happiness and harmony and the foundation of virtues and higher abilities of the mind such as clarity, discernment, stability, calmness, dispassion, concentration, kindness, devotion and compassion. Sattva and sattvic qualities make the mind able for deep meditation and samadhi. That is why sattva is the foundation of the spiritual path and a life full of peace, light, love and harmony.

Sattva guna makes the mind calm, clear, serene, concentrated and introverted and causes us to aspire for truth, peace and bliss. Discernment, dispassion, concentration, meditation and Self-inquiry flourish and are effectively practiced when the sattva guna predominates in our minds. On the contrary, due to rajas guna, the mind becomes extroverted, attached to sense pleasures, agitated, distracted and disturbed, and thus it hinders concentration and deep meditation. And under the influence of tamas guna, the mind becomes inert, indecisive, clouded, drowsy and therefore very difficult to remain attentive, to perceive clearly and to be able to learn and understand.

Therefore, by increasing the sattva guna in our minds, we create the foundation upon which all the necessary abilities for deep meditation and Self-realisation can easily flourish. Therefore, one of the fundamental goals in spiritual life and practice is to increase the sattva quality in our minds. A sattvic lifestyle along with spiritual practices is the means to achieve it.

 The sattvic life

Sattvic lifestyle means focusing on sattva in all aspects of our life (e.g., diet, music, books, activities, entertainment, etc.) in order to increase the quality of sattva in our mind. It means maintaining sattvic contacts and interactions at all levels of existence and practicing meditation, Self-enquiry and other spiritual practices.

The increase of the sattva quality, like everything else we want to increase (to both material and psychological things), is based on the law of 'like increases like'. That is, for example, heat increases heat, cold increases cold, and respectively anger increases anger, fear increases fear, sattva increases sattva, rajas increases rajas and so forth. So, if we want to increase the heat in our body, we should be close to a heat source (fireplace, radiator, cooker, etc.), if the cold then we should be close to something cold, such as air conditioning, ice, etc. Similarly, to increase the quality of sattva in our mind, we should seek as much as possible to be in contact through our body, senses and mind with things, people, impressions or anything else that is of the sattva quality. When we are in contact with something of sattva quality, our mind is infused and nourished with sattva vibrations and, consequently, the sattva quality gradually increases in our mind. 

More specifically we can increase the sattva quality:


      selecting sattvic sensory impressions* (sounds, images, tastes, smells),

      eating sattvic foods and beverages (foods and beverages are classified according to the three gunas, as sattvic, rajasic and tamasic. For example, fresh juice is sattvic and concentrated juices with preservative tamasic, fresh seasonal foods are sattvic, canned tamasic),

      reading sattvic books (spiritual books, self-improvement books, sacred texts and scriptures, etc.),

      listening to sattvic music and songs (classical music, mantra, kirtan, hymns, sacred songs, etc.),

      maintaining relationships with sattva people,

      engaging in sattvic activities,

      cultivating positive, luminous thoughts and feelings,

      Living in a sattvic environment (city, home, work),

      putting pictures and paintings of a sattvic nature on the walls, such as pictures or photos of nature, sacred symbols, pictures of enlightened beings, etc.,

      Creating a sattvic atmosphere in our home, using sattvic colours, using natural incense, essential oils, etc.,

      practising regularly meditation, Japa Nama and other spiritual practices, 

      being in contact with spiritual teachers,

      practicing in spiritual centres,

       living and practising in sacred places and centres of enlightened beings

      frequently visiting and living for some time in nature (nature is sattvic).

Comment

with sattvic sensory impressions*: sensory impressions are the food for our mind and that is why it is crucial to be of sattvic quality.

The sattvic way of action

In addition to the importance of associating with sattva at all levels and all aspects of our life, the way we do things is equally important. In other words, our mental and emotional attitude and state of consciousness are also important when we do something. 

It is one thing, for instance, to eat anxiously, in a hurry, looking at your mobile phone or tv, talking, being careless (i.e., rajasotamasic way) and another thing to eat calmly, carefully, with gratitude, praying, repeating bright thoughts, the name of God or a mantra (i.e., sattvic way). 

The same applies to any other activity and our work. It is one thing to work calmly, concentrated and in a spirit of offering (sattvic way) and another to be careless, bored, greedy or in a spirit of obligation (rajasotamasic way). So, to increase sattva, we must choose whatever has a sattvic nature and also learn to do things in a sattvic way.

Spiritual practices increase sattva quality

Spiritual practices (meditation, worship, hymn singing, repetition of mantra, pranayama, Self-enquiry, studying of spiritual books, etc.) being of sattvic nature are the primary means to increase the sattva and eliminate the rajas and tamas qualities from the mind.

The sattva treatments 

It is also important to treat our body and psychology principally with sattva treatments and only, when necessary, with chemical medicines. Ayurvedic remedies, sattvic diet, herbal medicines, shiatsu, reiki, Bach flowers, Hatha Yoga asanas, pranayama and in general most natural remedies are sattvic and can restore the balance vital energy (Prana) and the three bio-energies (Dhosas in Sanskrit: Pitta-Kapha-Vata) which are the basic factors of health, and well-being.

Comment

the three Bio-energies (Dhosas in Sanskrit: Vata-Pitta-Kapha): The three bio-energies determine our temperament on the physical and psychological levels. Maintaining the balance of these three bio-energies is a prerequisite for good health, well-being and psychological harmony, happiness, mental clarity and peace.

The resistance of the lower rajasotamasic ego 

Undoubtedly, the lower rajasotamasic ego (with its selfish tendencies, desires, mental and emotional patterns and habits of life and body) will, by all means, resist our effort to change ourselves in order to continue experiencing, expressing, behaving in the same or similar ways as before. The ego, at the beginning of our journey, will strongly resist the changes we want to bring about. And herein lies the importance of a spiritual guide, a spiritual centre and teacher and spiritual practices. With their help, we can overcome obstacles, resistance and the inertia of subconscious habits and patterns.

I would like also to point out that we cannot change everything at once and from one day to the next our mind becomes sattvic and meditate uninterruptedly and deeply for many hours. This can be achieved gradually by following a well-organized sattvic lifestyle and practicing regularly, systematically, diligently, sincerely and with determination for several years. It also requires a good deal of perseverance, endurance and patience until we see quality sattva prevail in our minds. 

However, by practising with regularity, diligence, sincerity and determination, we can overcome all barriers and obstacles that prevent us from transforming ourselves and enjoy the higher vibrations of sattva and the peace and bliss of our divine nature.

Saturday, July 24, 2021

Guided relaxation ~ Atman Nityananda

 


Guided relaxation

We relax the body by passing slowly our attention like a scanner from the toes to the head. We can do this one or more times if necessary.

While we pass our attention from each part of the body we stay there for a while and we say mentally ''my toes for example are relaxed or loose and relaxed''. All tension is letting go my toes. My toes are loose and relaxed.

My toes are loose and relaxed, my feet are loose and relaxed, my ankles are relaxed, my legs are relaxed, my shins are relaxed, my calves are relaxed, my knees are relaxed, my thighs are relaxed, the buttocks are relaxed, my lower back is relaxed, my abdomen is relaxed, my pelvis is relaxed, my waist is relaxed, my spine is relaxed, my back is relaxed, my neck (back) is relaxed, my shoulders are relaxed, my arms are relaxed, my forearms are relaxed, my wrists are relaxed, my palms are relaxed, my fingers are relaxed, my belly (navel, solar plexus, stomach) is relaxed, my chest is relaxed, my throat (front) is relaxed, my chin is relaxed, my mouth is relaxed, my jaws are relaxed, my cheeks are relaxed, my eyes are relaxed, my forehead is relaxed, my temples are relaxed and my head is relaxed. Repeat the above process more than once if we deem it necessary, until the body feels relaxed. As we feel the different parts of our body and become aware of their condition the tensions relaxes.

After relaxing the body through the above process, we can remain in this state of relaxation without doing anything other than remaining aware of the body, mind and inner silence.

Alternatively we can focus on the breath (the rhythm of our breathing) and stay in the breath or repeat the mantra ‘Om, 'Om Nama Shivay' (or some other mantra) in combination with the breath if we will. We can also repeat phrases-affirmations related to our true Self (e.g., ‘I am Brahman, Om Brahman’) or make positive affirmations in relation to a virtue or quality we want to develop (e.g., peace, love, patience, will-power, tranquility, etc.)

Saturday, July 10, 2021

Om! DESIRE AND LUST FOR SEX PLEASURE (lasciviousness) - Atman Nityanada

Sexual desire (lasciviousness) is the most fundamental desire. The desire for sexual pleasure  is satisfied by various means and ways, (natural or perverted) and most  psychological disorders (perhaps all) have to do with sexuality directly or indirectly. Sexuality influences our behavior in many ways. (Watch the video "The science of lust").

Gurgieff a great spiritual teacher once said: 

"At the same time sex plays a tremendous role in maintaining the mechanicalness of life. Everything that people do is connected with 'sex': politics, religion, art, the theater, music, is all 'sex.' [..] One thing only. Sex: it is the principal motive force of all mechanicalness. All sleep, all hypnosis, depends upon it. 

Paramahansa Ramakrishna said about lust:

 Lust is like the root of the tree, and desires are branches and twigs.". 

Swami Sivananda said about lust: 

"This whole world is a play of ego. Ego, sex and world are inseparable."

Passion reigns supreme in all parts of the world. The minds of people are filled with sexual thoughts. The world is all sexy. The whole world is under a tremendous sexual intoxication." 

"A man has a thousand and one desires. But the central strong desire is the sexual desire. The fundamental desire is the urge for a mate. All hang on this central basic desire. The desire for money, the desire for a son, the desire for property, the desire for houses, the desire for cattle and other desires come later on.” 

"If lust, which is the source of all enjoyments in this world, ceases, then all worldly bondage, which has its substratum in the mind, will cease."

SEX & ADVERTISEMENTS

Burger ad
The companies know very well how functions the emotional and desirous mind, that's why they use a lot of sex in their Ads. They want to cause an association between the desire mechanism (related to lust) and their product. Once this association has happened then we are at least positive with their product, and in the appropriate circumstances we will buy it. In relation with the cheap products that we can get easily in order to experience pleasure (like beers, chocolates etc.) the ads have great succeed. Most of the consummation of these products is due to ads. Since the majority lives identified with the desirous vital ego and hypnotized by it (and especially the kids and adolescents which they haven't developed their intellect and intelligence) they become very easily victims of the propaganda of the advertisements. The funny thing (not funny at all), is that young people think that they do what they like while are only imitating what they see, which is what some want to see. Young people are brainwashed by what they see in the media. 

Desire and Buddhi (intellect)

Fortunatly the desire mechanism is not the unique factor that functions in us. From our Soul comes the impulses and aspirations for happiness, love, intimacy, freedom, creativity, Truth, immortality etc.

Every human being is a field in which play all lower and superior powers and energies of the universe. Our lower self clings towards pleasurable exhilarating experiences which give short term satisfaction and sense pleasure and our Soul impels us find everlasting happiness , freedom, love, peace etc.

The intellect is between the lower self and the soul. If the intellect is hypnotized by the illiusive power of desire then we become victims of desire and suffer in various ways. If the intellect clings more to the deeper aspirations of the Soul then it becomes our faithful servant and the powerful instrument by which we can free our mind from the desire mechanism and all its modifications The desire modifies or expands as greed, attachments, addictions, likes-dislikes, attraction-aversion and also as impatience, fear, anger, envy, disappointment, depression, etc. and then to all mental and emotional distortions.