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Showing posts with label ATMAN. Show all posts
Showing posts with label ATMAN. Show all posts

Monday, September 14, 2026

Meditation Through Feeling the Body

 

Meditation Through Feeling the Body

Feeling the body is a simple way to disidentify and disengage from the mind and thoughts and to come into conscious attention and awareness, into awareness that we exist and into awareness of the inner silent presence, (which is our true nature, always peaceful, whole, free and blissful).

Most of the day we identify with thoughts, emotions, and sensory experiences. Identification happens mainly through thoughts and also includes the “stealing” of attention by the ego. One of the easiest and most effective ways to disidentify from thoughts, gain control of attention, and become aware of the inner silent presence is to withdraw attention from the mind and turn it toward our body. Through conscious awareness of the body, we become aware of our existence and of the inner silent presence.

The process of disidentifying from thoughts (but also from anything else we are identified with) and coming into awareness of the inner silence is simple and requires no effort. We simply withdraw our attention from the mind and bring it to the body by consciously feeling our body. As we feel our body, we come into contact with the feeling that we exist and with the inner silent presence, which is always present, peaceful, and blissful, but we do not pay attention to it, both out of ignorance and because of the continuous movement of the mind and our identification with the mind and sensory experiences. Through my experience, I have found that, in order for the transfer of attention to where we want it to go to happen easily and effortlessly, small phrases help us, either in the form of an affirmation or in the form of a question. As soon as we think of the phrase, our attention effortlessly goes where we are thinking and we become aware of what we want without any effort.

In this case, I have chosen four phrases which will help us to disidentify from the mind and become conscious of the inner silent presence at the center of our existence.

You can use the process I propose below both for seated Meditation and at any moment during the day to return to awareness of the inner silent presence (self-awareness) and remain in contact with the peace and fullness of our true nature. Practicing this method at home will help us apply it more easily and effectively during the day as well. I remind you that, in order to have results with any method we have decided to apply, we should practice it steadily and systematically until it becomes automatic.

The Practical Application

Say each phrase mentally and feel calmly. Say:

· “I feel the body” and feel the body,

· “I feel that I exist” and feel that you exist,

· “I feel the silence” and feel the silence,

· “I remain in the silence” and remain in the silence as the silence

You can also say the phrases as questions/inquiries.

Ask yourself:

· “Can I feel my body?” And feel your body,

· “Can I feel that I exist?” And feel that you exist,

· “Can I feel the silence?” And feel the silence,

· “Can I remain in the silence?” And remain in the silence as the silence.

With the last phrase, we become aware of the inner silence and remain there without trying any more for it. If our attention moves elsewhere, we say the first phrase again, “Can I feel my body?” and come into contact with the body and continue with the remaining phrases until we once again come into contact with the feeling of existing and the inner silent presence. 

Every time your attention moves away, do the whole process again from the beginning, starting with the first phrase, “Can I feel my body?” or “I feel my body,” and continue with the remaining phrases.

When you are in awareness of the silence and notice that you are tensing up in order to concentrate more on the silence, or you are tensing up in order to remain in contact with the silence, the following question/inquiry will help you relax: 

“What do I need to try in order to experience the silence?” “Is it a matter of effort to experience the silence?” or “Do I need to make an effort to feel the silence within me?”

Remember that the recipe for success is continuous daily practice, steady determination and the will to achieve our goals, self-confidence, patience, perseverance, and endurance in the face of difficulties.

~~~ ~~~ ~~~

Monday, November 3, 2025

OM! The Divine Mother -Shakti and the awakening of kundalini



The Divine Mother -Shakti  \ The active aspect of Brahman

and the awakening of kundalini


Brahman (Shiva or Atman or God, or Spirit etc.) and Shakti are not two. They are the static and the dynamic aspects of one and the same principle.

"The power or active aspect of the immanent God is Shakti. Shiva (Brahman, God etc.) is the unchanging consciousness. Shakti is His changing Power which appears as mind and matter. She runs this world-show. She maintains the sportive play or Lila of the Lord. She is the supporter of the vast universe. She is the supreme Power by which the world is upheld. She is the Universal Mother (the Divine Mother)."
~ Swami Sivananda

"It is this cosmic energy, this Para Shakti, that manifests as the incredible energy of the sun, the energy of the planets and, the incredible speed at which they whirl in their own orbits. It is this cosmic energy which manifests as the power of gravity, as the power of the sun’s radiance, as the power of all these great planets and heavenly bodies, as the power of the wind and other elements. Shakti controls the entire manifestation, just as electricity allows all appliances to work."
~ Swami Chitananda

"The Divine Mother is everywhere triple. She is endowed with the three Gunas, viz., Sattva, Rajas and Tamas. She manifests Herself as Will (Ichha Shakti), Action (Kriya Shakti) and Knowledge (Jnana Sakti). She is Brahma-Shakti (Sarasvati) in conjunction with Brahma, Vishnu-Shakti (Lakshmi) in conjunction with Vishnu and Shhiva-Sakti (Gauri) in conjunction with Shiva. Hence She is called Tripurasundari. The Chaitanya (consciousness) 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 (Chaitanya associated with Shakti or Maya; the reflection of Brahman in Maya is Ishvara.) has become three according to the functions of creations, preservation and destruction. The Chaitanya (consciousness) is the same."
~ Swami Sivananda

The Shakti is neither female nor male. She is everything, male, female and neutral and beyond these aspects also. Shakti is considered as female in relation with Brahman which of course is not neither male nor female; Brahman or the absolute Truth is beyond any description.

"Any power that we see in this universe is the power of this great cosmic force and it is this same power that animates all living beings, trees, plants, insects, birds, bees, reptiles, fish and animals. It is the power of the lion, it is the power of the elephant and it is the power of the brilliant intellect or genius of a Faraday, a Raman or an Einstein.

"This self-same power abides in us and animates our entire body mechanism. Our lives depend entirely upon Shakti, which grants us vitality, feeling and consciousness or awareness, through which we operate on all levels and can set in motion both our outer actions and inner sadhana (spiritual practice). 

"The body is Shakti. The mind is Shakti. The needs of the body are the needs of Shakti. The shakti is the power that digests our food, that makes our heart pump blood, that makes our lungs breathe, that makes our muscles and joints work, that makes our tongue talk and ear hear. 
~ Swami Chitananda

"The Shakti rules over the processes of birth and death and the unfoldment karma. She provides our souls with the bodies and minds and the worlds in which to experience life. All that we eat, breathe, perceive, feel or know consists of some portion of her energy and an aspect of Her dynamic processes that surround us on every side. All that we seek to acquire for sustenance, happiness, knowledge or growth is part of Her and comes from Her."
 ~ David Frawley

The sexual aspect of Shakti

The sexual energy is the most fundamental expression of cosmic energy, because through it the entire universe is born and exists.
In our bodies its main functions is the reproduction of the species and the experience of pleasure, but it is even more important in spiritual development.

Sexual energy is the deepest
reservoir of our energy. In the sexual fluids (semen and vaginal fluids) are stored the more subtle and fine energies (Tejas and Ojas) which are very important for maintaining good health, mental and emotional balance and harmony and achieve a high level of consiousness .

Sexual energy has also a higher potential which causes the
awakening of Shakti-kundalini which in its turn awake the superior capabilities of the seven chakras and mind (clairvoyance, clairaudience, cosmic consciousness etc.).

"It is this very power that is also present as the sex energy in us. Therefore, the sex energy is nothing but the presence of the Divine Mother in all human beings."

"So, the sexual energy is part of the one indivisible great cosmic power present in the human individual. In its gross biological aspect, it is called the sexual energy. In its subtler aspect, it is the energy of discrimination, the power of the intellect to analyze and enquire and ratiocinate. In a still subtler aspect, in its psychic aspect, it is the power of the Shakti Kundalini. And in its supreme aspect, it is nothing but Atma-Shakti. Because Brahman and Shakti are not two. They are the static and the dynamic aspects of one and the same principle."
~ Swami Chitananda

Shakti and spirituality

"Even to seek Brahman, to seek what is beyond Shakti (Shiva, Brahman etc.), we must work with Shakti. Shakti provides us the power of meditation and the discriminating insight through which we can transcend time and space. This means that the best means for both spiritual realization and for gaining all the other goals of life is to worship Shakti, to work with and for the Goddess (Divine Mother). There is no other way as effective, if there is any other way at all. If the Brahman is the goal, the Shakti is both the path and the power to traverse it. We can awaken and follow her current to Brahman, or remain asleep and get caught in her outside streams that move in different directions."
 ~ David Frawley

The worship and devotion of Divine Mother can be included in all spiritual paths and can be a part of the sadhana of everyone who wants to realize the Truth.  But there are paths like Shaktaism that are dedicated in the worship of the Divine Mother and have spesific practices for the awakening of Shakti-kundalini.  

Worship and devotion can be done by rituals, prayers, singing praises and kirtan, reading sacred texts about the Divine mother, repetion of mantras, by the sexual Maithuna and finally by recognising every person and action as a manifestation of the Shakti, by seeing  the Divine Mother in everything.


Shakti-Kundalini yoga sadhana

Shaktaism is an ancient path of India in which the devotees adore the Divine Mother and with specific practices aim to the unfolding and awakening of Shakti-Kundalini. 

"Shaktaism helps the aspirant to arouse the Kundalini and unite Her with Lord Shiva (pure Consciousness) and to enjoy the supreme bliss or Nirvikalpa Samadhi. A Shakta (devotee of Shakti) does Sadhana which helps the union of Shiva and Shakti through the awakening of the forces within the body. He becomes a Siddha (perfect) in the Sadhana when he is able to awaken Kundalini and pierce the six Chakras. The mode of Sadhana depends upon the tendencies and capacities of the Sadhaka. One should become perfectly desireless and should be full of Vairagya before he attempts to awaken Kundalini.

"In this path the aspirant adores the Shakti and practices, Dhyana, Bhava, Japa, pranayamas and Shakti-Mantra in order to awaken the Shakti-kundalini. Devotion, celibacy, renunciation, dispassion and purity of mind are necessary for the awakening of kundalini."
~ Swami Sivananda

There are other paths like the Tao and the Gnosis movement of Samael Aun Weor which although they give practices for celibates  for the transformation of sexual energy they suggest the sexual Maithuna as the main practice for the awakening of kundalini. However, in these paths are also essential the purity of mind, the dispassion, concentration and meditation for the awakening of kundalini. 
Sexual Maithuna is the adoration of Shakti through the sexual union of male and female without orgasm in order to transform the sexual energy and awaken the Kundalini. Shakti kundalini is the serpent power, that has 3 coils with face downwards, in the Muladhara Chakra, at the base of the spine.  By concentration, imagination, pranayama, bandhas and mantras the aspirants lead the sexual energy through the spine (the subtle nadis of ida, pigala and susumna). When kundalini awakens, awaken also the latent superior powers of the six chakras and the yogi aquires siddhis (clairvoyance, clairaudience, cosmic consciousness etc.).

However  Maithuna is not easy to practice in this age and paths like Advaita suggest celibacy. 

Swami Sivananda used to say: “Brahmacharya is the basis of immortality.”

Sri Swami Sivananda
Sri Swami Sivananda who himself followed celibacy, suggests celibacy, and considers as more important requisites or qualifications for the awakening of Kundalini, as well as for self-realization, the purity of mind (a mind free from desire, anger, greed, fear, jealousy and rajas and tamas gunas), the devotion, the discrimination, the dispassion, the absence of Iness and mineness, the faith and concentration. He claims that Kundalini can be awakened by various ways :

 "Kundalini can be awakened by various methods such as Japa, devotion, Vichara (enquiry of “Who am I”), Asana, Kumbhaka, Bandhas, Mudras, and above all by the Grace of the Guru."

Sivananda, Paramahansa Ramakrishna and Amritanadamayi (Amma) are great sages that demostrate that Kundalini can be awakened by celibacy despite the fact that devotees of Tantra and Samael Aun Weor (the founder of Gnosis) insist that the sexual Maithuna is necessary for the awakening of kundalini.

"When Kundalini is awakened, reaches the top of the head after piercing one Chakra after another and finally unites with Lord Shiva and enjoys the Highest Bliss. Now the Yogi attains super conscious state and becomes a full-blown Jnani. He drinks the Nectar of Immortality. Illustration shows the ascent of the Kundalini to the top of the head and its union with Lord Siva.

"When Kundalini sleeps, man is awake to the world. He has objective consciousness. When She awakes, he sleeps. He loses all consciousness of the world and becomes one with the Lord. In Samadhi, the body is maintained by the nectar which flows from the union of Shiva and Shakti in the Sahasrara. 

"Mother Kundalini-Shakti unites with Lord Shiva in the Sahasrara during Nirvikalpa Samadhi. This is real Maithuna or blissful union. This is due to Divya-Bhava (divine disposition).ª

"No one can free himself from the thralldom of mind and matter without Mother’s grace. The fetters of Maya are too hard to break. If you worship Her as the great Mother, you can very easily go beyond Prakriti through Her benign grace and blessings. She will remove all obstacles in the path, lead you safely into the illimitable domain of eternal bliss, and make you absolutely free."

~ Swami Sivananda


Sunday, August 31, 2025

Online Course - Inner transformation & Awakening of Consciousness

Online Course




Inner transformation & Awakening of Consciousness

The most comprehensive online Course
on Spiritual life and practice

In this comprehensive course, you will receive in-depth guidance and instructions about essential subjects of Spirituality, Non-duality, Self-knowledge, and various spiritual practices.

You will acquire knowledge, instructions and practices for Self-awareness, Mindfulness, Self-observation, Non-identification, Self-enquiry, Meditation and spiritual practices and abilities, inner purification, transformation and development, and the dissolution of the egoic tendencies.

In the meetings you can ask questions to clarify your doubts and you will also receive guidelines to help overcome difficulties and obstacles.

ONLINE COURSE WILL BE HELD ON SUBSTACK 

ATMAN'S SUBSTACK





Thursday, June 19, 2025

🔶 Present & God


🔶 Present & God

by Atman Nityananda


👉 The Nature of the Present

The PRESENT or the NOW is timeless and unchanging, always the same and the source of life and all phenomena, that’s why it is always fresh.

The PRESENT (the present moment) does not belong to time (which is a creation of the mind).

👉 The True Nature of the Present Moment

The timeless NOW or PRESENT is not a temporal moment, a tiny fraction of time or an event,
but the UNMOVING, UNCHANGING BASE upon which CHANGING EVENTS occur.

👉 Being & Consciousness

That is, the PRESENT (I repeat: not a time indicator, but a timeless present moment) is simultaneously BEING and CONSCIOUSNESS

– it is in fact the ETERNAL LIVING GOD.
That’s why it is always fresh, whole, and beautiful.

👉 Freedom from the Matrix

The moment one realizes that they ARE the PRESENT, they are freed from the Matrix.

> "You shall know the Truth, and the Truth shall set you free."
Jesus Christ

👉 The True Identity

The Truth is that you are not the body, the persona, the vital energy, or the mind,

but the TIMELESS PRESENT,

that is
FORMLESS, TIMELESS, IMMORTAL, 🌞 LIGHT – CONSCIOUSNESS


🌺 Peace, Love, Harmony

#atmansubstack

"Walk the Path of Truth & Freedom

Saturday, January 25, 2025

Om! DEATH AND IMMORTALITY (philosophy of death) - Atman Nityananda

DEATH AND IMMORTALITY (philosophy of death)

Death is not the opposite of life but one of its fundamental components.

Birth is the opposite of death and the two together are the foundations of life, because without birth and death life does not exist.

That which is born is destined to die and in its place something else will be born.

Only that which is beyond forms and the cause of all forms is beyond birth and death, eternal, indestructible, complete and perfect.

Though man fears death, only through death can he find freedom. Otherwise he would be condemned to live in confinement, in delusion, in pain and misery for centuries and centuries.

If the old does not die, the new cannot be born; if we do not die to the lower we cannot be born to the higher.

Not only physical death but also every kind of change and alteration is a kind of death. And while change is the central feature of life, our ego resists all change because of its attachment to what it is used to or likes.

But life, being a constant change, is indifferent to the ego's whims and moves incessantly towards new paths and horizons. The ego is forced to suffer by being attached to its fantasies and habits.

The only solution and way out is death. The death of our false ego with all its vanities, illusions, attachments, beliefs, desires, passions and defects.

Only the death of the ego allows the free flow of life within us (on all levels) and our transformation into a divine being, conscious of our identity with God and the unity of all that exists.

Sunday, August 25, 2024

OM! WHO IS A JIVANMUKTA ( a man liberated-in-life.) - Adisankaracharya


 
WHO IS A JIVANMUKTA ( a man liberated-in-life.)

In the next verses of his book Vivekachudamani Adisankaracharya defines the nature of a Jivanmukta.

423. If the heart’s knot of ignorance is totally destroyed, what natural cause can there be for inducing such a man to selfish action, for he is averse to sense-pleasures ?

424. When the sense-objects excite no more desire, then is the culmination of dispassion. The extreme perfection of knowledge is the absence of any impulsion of the egoistic idea. And the limit of self-withdrawal is reached when the mind-functions that have been merged, appear no more.

425. Freed from all sense of reality of the external sense-objects on account of his always remaining merged in Brahman; only seeming to enjoy such sense-objects as are offered by others, like one sleepy, or like a child; beholding this world as one seen in dreams, and having cognition of it at chance moments – rare indeed is such a man, the enjoyer of the fruits of endless merit, and he alone is blessed and esteemed on earth.

426. That Sannyasin has got a steady illumination who, having his soul wholly merged in Brahman, enjoys eternal bliss, is changeless and free from activity.

427. That kind of mental function which cognises only the identity of the Self and Brahman, purified of all adjuncts, which is free from duality, and which concerns itself only with Pure Intelligence, is called illumination. He who has this perfectly steady is called a man of steady illumination.

428. He whose illumination is steady, who has constant bliss, and who has almost forgotten the phenomenal universe, is accepted as a man liberated in this very life.

429. He who, even having his mind merged in Brahman, is nevertheless quite alert, but free at the same time from the characteristics of the waking state, and whose realisation is free from desires, is accepted as a man liberated-in-life.

430. He whose cares about the phenomenal state have been appeased, who, though possessed of a body consisting of parts, is yet devoid of parts, and whose mind is free from anxiety, is accepted as a man liberated-in-life.

431. The absence of the ideas of "I" and "mine" even in this existing body which follows as a shadow, is a characteristic of one liberated-in-life.

432. Not dwelling on enjoyments of the past, taking no thought for the future and looking with indifference upon the present, are characteristics of one liberated-in-life.

433. Looking everywhere with an eye of equality in this world, full of elements possessing merits and demerits, and distinct by nature from one another, is a characteristic of one liberated-in-life.

434. When things pleasant or painful present themselves, to remain unruffled in mind in both cases, through the sameness of attitude, is a characteristic of one liberated-in-life.

435. The absence of all ideas of interior or exterior in the case of a Sannyasin, owing to his mind being engrossed in tasting the bliss of Brahman, is a characteristic of one liberated-in-life.

436. He who lives unconcerned, devoid of all ideas of "I" and "mine" with regard to the body, organs, etc., as well as to his duties, is known as a man liberated-in-life.

437. He who has realised his Brahmanhood aided by the Scriptures, and is free from the bondage of transmigration, is known as a man liberated-in-life.

438. He who never has the idea of "I" with regard to the body, organs, etc., nor that of "it" in respect of things other than these, is accepted as one liberated-in-life.

439. He who through his illumination never differentiates the Jiva and Brahman, nor the universe and Brahman, is known as a man liberated-in-life.

440. He who feels just the same when his body is either worshipped by the good or tormented by the wicked, is known as a man liberated-in-life.

441. The Sannyasin in whom the sense-objects directed by others are engulfed like flowing rivers in the sea and produce no change, owing to his identity with the Existence Absolute, is indeed liberated.

442. For one who has realised the Truth of Brahman, there is no more attachment to the sense-objects as before: If there is, that man has not realised his identity with Brahman, but is one whose senses are outgoing in their tendency.

443. If it be urged that he is still attached to the sense-objects through the momentum of his old desires, the reply is – no, for desires get weakened through the realisation of one’s identity with Brahman.

444. The propensities of even a confirmed libertine are checked in the presence of his mother; just so, when Brahman, the Bliss Absolute, has been realised, the man of realisation has no longer any worldly tendency.”

Thursday, August 15, 2024

Om! SELF-REALIZATION or ENLIGHTENMENT and the EGO / Atman NItyananda


 
SELF-REALIZATION or ENLIGHTENMENT and the EGO

Although great teachers like Adisankaracharya, Swami Sivananda and Sri Ramana Maharshi have made very clear what is the nature of Self-realization, unfortunately many western teachers have created their own idea about Self-realization. Some do not accept the necessity of purification of the mind and others doesn't mention the necessity of complete eradication of the ego and all agoic tendencies (vasanas). Some claim that even after Self-realization the ego remains but in the periphery. All these are are false ideas of unenlightened teachers whose mind resists to see the truth.

Lets see some quotes of these three great beings about Self-realization or libeartion or enlightenment (they are synonymous terms.

Sri Ramana Maharshi said:

"It is not by a single realization, ‘I am not the body but the atman’ that the goal is reached. Do we become high in position by once seeing a king? One must constantly enter into samadhi and realize one‘s Self and completely blot out the old vasanas and the ego, before he becomes the Self."

Therefore meditate!"

"The death of the ego in the unlimited Silence ( the non-dual Truth) and the shining forth of the Self is the attainment of Oneness (Kaivalya-Siddhi ). In that State of Jnana, pure Bliss will gloriously blaze forth as one’s own True Nature."

In his famous 40 verses says:

"He who, having completely lost the ego, sees the Self, has found God, because the Self does not exist apart from God."

"All religions postulate the three fundamentals, the world, the soul, and God, but it is only the one Reality that manifests Itself as these three. One can say, 'The three are really three' only so long as the ego lasts. Therefore, to inhere in one's own Being, where the 'I', or ego, is dead, is the perfect State."

In the above sayings Sri Ramana Maharahi makes very clear that Self-realization is reached when all vasanas and ego itself are completely dissolved! There alre many other quotes in which Sri Ramana says the same thing.

There are similar declarations of Swami Sivananda:

" A Jivanmukta* is a liberated sage. He is emancipated while living. He has cut off all bonds.
He has destroyed his mind. He is in a state of mindlessness. He is absolutely free. He has identified himself with Brahman or the Absolute Consciousness. He has no identification with the body. He is free from egoism, lust, anger, greed, selfishness, pride, likes, dislikes, exhilaration or depression.

NOTE: " In the spiritual teachings of east, who has achieved Self-realization or enlightenment is called Jivanmukta.

Adisankaracharya in his book Vivekachudamani says:

299. So long as one has any relation to this wicked ego, there should not be the least talk about Liberation, which is unique.
300. Freed from the clutches of egoism, as the moon from those of Rahu, man attains to his real nature, and becomes pure, infinite, ever blissful and self-luminous.
301. That which has been created by the Buddhi extremely deluded by Nescience, and which is perceived in this body as "I am such and such" – when that egoism is totally destroyed, one attains an unobstructed identity with Brahman.
303. As long as there is a trace of poisoning left in the body, how can one hope for recovery ? Similar is the effect of egoism on the Yogi’s Liberation."
"317... the destruction of desires is Liberation, and this is considered as Liberation-in-life."

We see that in these sayings there is not any doubt that Self-realization requires a complete dissolution of the ego and all egoic tendencies (Vasanas - anger, desires, fear, greed, pride etc.)!

READ ALSO THE NEXT POST: WHO IS A JIVANMUKTA (LIBERATED)

Sunday, April 14, 2024

ATMAN IS SAT-CHIT-ANANDA - Swami sivananda

 

ATMAN IS SAT-CHIT-ANANDA

Sat, Chit and Ananda are one. Atman is partless and homogeneous. The three characteristics Sat, Chit and Ananda are not distinct from one another. They are coeval and coexistent with Atman. Sat-Chit-Ananda signify the one Atman. Sat is Chit. Sat is Ananda. Chit is Sat. Chit is Ananda. Ananda is Sat. Ananda is Chit. You cannot split up Sat-Chit-Ananda into three separate entities, just as you cannot separate light, heat and luminosity from fire.

 Atman is Sat

Atman is Sat. That which exists in the past, present and future, which has no beginning, middle and end, which is unchanging, which is not conditioned in time, space and causation, which exists during Jagrat, Svapna and Sushupti, which is of the nature of one homogeneous essence (Sada Ekarasa, Sada Ekarupa) is Sat. This is found in Atman. Srutis emphatically declare: Sat only was prior to the evolution of this universe.

 Atman is Chit

Atman is Chit because he shines by himself without the help of any other light and illuminates the entire universe by his own light.

The mind is finite and inert. He has no independent intelligence. He is not self-luminous. The brilliance of him is borrowed from the Light of the fountain. He is subject to various limitations and changes. He is only an inert product of subtle matter. Only the Atman is the source of Chit. The mind is also perceived by Chit. The mind has a beginning and an end.

The external universe, however varied and large it may be, is after all only inert matter. It cannot be the object of our perception unless we cast upon it the flow of light from our consciousness; he can never know us. It is enlightened only by us. It can never enlighten us.


Atman is Ananda

Ananda is that bliss that is eternal, uncaused and incomparable. It is the true nature of Atman.

But the supreme bliss of Brahman has no degrees. It is infinite or unlimited because there is nothing superior to it. The bliss of deep sleep has no degrees.

Brahman bliss cannot be adequately expressed in words. It has to be felt and realized through the direct realization of the Self. Although we experience it, it is not an experience like the enjoyment of an object, because you are then an incarnation of bliss itself.

All miseries come to an end when one realizes (realizes) the Atman. Therefore the Atman must be an embodiment of bliss. Sat is Chit. Sat is Ananda too.

He who has realized this Sat-Chit-Ananda Atman is a liberated sage. He has nothing else to learn, he has nothing else to do, he has nothing else to gain. All his wishes are satisfied. He has obtained all the worlds. He is freed from the clutches of death. He achieves immortality.

In Spanish

ATMAN ES SAT-CHIT-ANANDA

Sat, Chit y Ananda son uno. Atman no tiene partes y es homogéneo. Las tres características Sat, Chit y Ananda no son distintas entre sí. Son coetáneas y coexistentes con Atman. Sat-Chit-Ananda significan el único Atman. Sat es Chit. Sat es Ananda. Chit es Sat. Chit es Ananda. Ananda es Sat. Ananda es Chit. No puedes dividir Sat-Chit-Ananda en tres entidades separadas, del mismo modo que no puedes separar la luz, el calor y la luminosidad del fuego.

 Atman es Sat

Atman es Sat. Aquello que existe en el pasado, presente y futuro, que no tiene principio, medio ni fin, que es inmutable, que no está condicionado en el tiempo, espacio y causalidad, que existe durante Jagrat, Svapna y Sushupti, que es de la naturaleza de una esencia homogénea (Sada Ekarasa, Sada Ekarupa) es Sat. Esto se encuentra en Atman. Los Srutis declaran enfáticamente: Sat sólo era anterior a la evolución de este universo.

 Atman es Chit

Atman es Chit porque brilla por sí mismo sin la ayuda de ninguna otra luz e ilumina todo el universo por su propia luz.

La mente es finita e inerte. No tiene inteligencia independiente. No es auto-luminosa. Su brillo lo toma prestado de la Luz de la fuente. Está sujeta a diversas limitaciones y cambios. Sólo es un producto inerte de la materia sutil. Sólo el Atman es la fuente de Chit. La mente también es percibida por Chit. La mente tiene un principio y un fin.

El universo externo, por muy variado y grande que sea, después de todo es sólo materia inerte. No puede ser el objeto de nuestra percepción a menos que arrojemos sobre él el flujo de luz de nuestra consciencia; nunca puede conocernos. Es iluminado solamente por nosotros. Nunca nos puede iluminar.

 Atman es Ananda

Ananda es esa dicha que es eterna, incausada e incomparable. Es la verdadera naturaleza de Atman.

Pero la dicha suprema de Brahman no tiene grados. Es infinita o ilimitada porque no hay nada superior a ella. La dicha del sueño profundo no tiene grados.

La dicha de Brahman no se puede expresar adecuadamente con palabras. Tiene que ser sentida y realizada a través de la directa realización del Ser. Aunque la experimentemos, no es una experiencia como el disfrute de un objeto, porque tú eres entonces una encarnación de la dicha en sí.

Todas las miserias llegan a su fin cuando uno realiza (se da cuenta de) el Atman. Por lo tanto el Atman debe ser una encarnación de la dicha. Sat es Chit. Sat es Ananda también.

Aquel que ha realizado este Sat-Chit-Ananda Atman es un sabio liberado. No tiene nada más que aprender, no tiene nada más que hacer, no tiene nada más que ganar. Todos sus deseos son satisfechos. Ha obtenido todos los mundos. Está liberado de las garras de la muerte. Alcanza la inmortalidad.

Wednesday, January 3, 2024

OM! Atman es Sat-Chit-Ananda - Swami Sivananda



Atman es Sat-Chit-Ananda

Sat, Chit y Ananda son una misma cosa. Atman no tiene partes y es homogéneo. Las tres características Sat, Chit y Ananda no son distintas entre sí. Son coexistentes con Atman. Sat-Chit-Ananda significan el único Atman. Sat es Chit. Sat es Ananda. Chit es Sat. Chit es Ananda. Ananda es Sat. Ananda es Chit. No puedes dividir Sat-Chit-Ananda en tres entidades separadas, del mismo modo que no puedes separar la luz, el calor y la luminosidad del fuego.

Atman es Sat

Atman es Sat. Aquello que existe en el pasado, presente y futuro, que no tiene principio, medio ni fin, que es inmutable, que no está condicionado en el tiempo, espacio y causalidad, que existe durante Jagrat, Svapna y Sushupti, que es de la naturaleza de una esencia homogénea (Sada Ekarasa, Sada Ekarupa) es Sat. Esto se encuentra en Atman. Los Srutis declaran enfáticamente: Sat sólo era anterior a la evolución de este universo.

Atman es Chit

Atman es Chit porque brilla por sí mismo sin la ayuda de ninguna otra luz e ilumina todo el universo con su propia luz.

La mente es finita e inerte. No tiene inteligencia independiente. No es auto-luminosa. Su brillo lo toma prestado de la Luz de la fuente. Está sujeta a diversas limitaciones y cambios. No es más que un producto inerte de la materia sutil. Sólo el Atman es la fuente de Chit. La mente también es percibida por Chit. La mente tiene un principio y un fin.

El universo externo, por muy variado y grande que sea, es después de todo sólo materia inerte. No puede ser objeto de nuestra percepción a menos que arrojemos sobre él el flujo de luz de nuestra conciencia; nunca puede conocernos. Sólo es iluminado por nosotros. Nunca puede iluminarnos.

Atman es Ananda

Ananda es esa dicha que es eterna, sin causa e incomparable. Es la verdadera naturaleza de Atman.

Pero la dicha suprema de Brahman no tiene grados. Es infinita o ilimitada porque no hay nada superior a ella. La dicha del sueño profundo no tiene grados.

La dicha de Brahman no puede expresarse adecuadamente con palabras. Tiene que ser sentida y realizada a través de la realización directa del Ser. Aunque la experimentamos, no es una experiencia como el disfrute de un objeto, porque entonces eres una encarnación de la dicha misma.

Todas las miserias llegan a su fin cuando uno realiza (se da cuenta) del Atman. Por lo tanto, el Atman debe ser una encarnación de la dicha. Sat es Chit. Sat también es Ananda.

Aquel que ha realizado este Sat-Chit-Ananda Atman es un sabio liberado. No tiene nada más que aprender, no tiene nada más que hacer, no tiene nada más que ganar. Todos sus deseos están satisfechos. Ha obtenido todos los mundos. Se ha liberado de las garras de la muerte. Ha alcanzado la inmortalidad.

Sunday, December 31, 2023

OM! Atman is Sat-Chit-Ananda - Swami Sivananda


  Atman is Sat-Chit-Ananda

 Sat, Chit and Ananda are one. Atman is partless and homogeneous. The three characteristics Sat, Chit and Ananda are not distinct from one another. They are coeval and coexistent with Atman. Sat-Chit-Ananda signify the one Atman. Sat is Chit. Sat is Ananda. Chit is Sat. Chit is Ananda. Ananda is Sat. Ananda is Chit. You cannot split up Sat-Chit-Ananda into three separate entities, just as you cannot separate light, heat and luminosity from fire.

 Atman is Sat

 Atman is Sat. That which exists in the past, present and future, which has no beginning, middle and end, which is unchanging, which is not conditioned in time, space and causation, which exists during Jagrat, Svapna and Sushupti, which is of the nature of one homogeneous essence (Sada Ekarasa, Sada Ekarupa) is Sat. This is found in Atman. Srutis emphatically declare: Sat only was prior to the evolution of this universe.

 Atman is Chit

Atman is Chit because he shines by himself without the help of any other light and illuminates the entire universe by his own light.

The mind is finite and inert. He has no independent intelligence. He is not self-luminous. The brilliance of him is borrowed from the Light of the fountain. He is subject to various limitations and changes. He is only an inert product of subtle matter. Only the Atman is the source of Chit. The mind is also perceived by Chit. The mind has a beginning and an end.

The external universe, however varied and large it may be, is after all only inert matter. It cannot be the object of our perception unless we cast upon it the flow of light from our consciousness; he can never know us. It is enlightened only by us. It can never enlighten us.

  Atman is Ananda

Ananda is that bliss that is eternal, uncaused and incomparable. It is the true nature of Atman.

 But the supreme bliss of Brahman has no degrees. It is infinite or unlimited because there is nothing superior to it. The bliss of deep sleep has no degrees.

 Brahman bliss cannot be adequately expressed in words. It has to be felt and realized through the direct realization of the Self. Although we experience it, it is not an experience like the enjoyment of an object, because you are then an incarnation of bliss itself.

 All miseries come to an end when one realizes (realizes) the Atman. Therefore the Atman must be an embodiment of bliss. Sat is Chit. Sat is Ananda too.

 He who has realized this Sat-Chit-Ananda Atman is a liberated sage. He has nothing else to learn, he has nothing else to do, he has nothing else to gain. All his wishes are satisfied. He has obtained all the worlds. He is freed from the clutches of death. He achieves immortality.