MECHANICAL UNCONSCIOUS LIVING. ~ Atman Nityananda

MECHANICAL UNCONSCIOUS LIVING

What people call my life is only mechanical, compulsive, habitual reactions (sensational, emotional, mental) to what they perceive through the five senses.

The majority of earthlings live more like robots than real human beings with inner harmony and awaken to their true nature. 

Although they act forced by the programming and conditioning of the subconscious mind, yet they think that they live consciously and also that what they do is the result of their free choice. They cannot perceive and understand their situation due to tamas and rajas gunas that are predominant in their mind.

Tamas veils their true nature and obscures their discernment, pure reason,  understanding and clear perception and rajas extroverts, distracts and agitates  their mind and causes dissatisfaction, discontentment, craving for sensory pleasure, power, money, fame and possessions.

Thus they are identified and lost in a non stop mental and emotional turmoil which ceases only temporarily and for a while when a desire or a need is satisfied.

As long as the majority of humans remains in this state of consciousness any essential change and real progress in our world is quite impossible.

Moreover we have to face the consequences of our mechanical unconscious behaviour which exploits all kinds of life on earth.

The world is unreal I by Swami Sivananda

The world is unreal I

by Swami Sivananda

THIS world is Asat or unreal. It is mere appearance. That which exists in the past, present and future, that which has no beginning, middle or end and that which is unchanging is Sat. Sat is Brahman or Atman. That which is real is Svayambhu (self-existent), Svatantra (independent) and Svayam Jyoti (self-luminous). What you see with your physical eye is ever-changing. It is Anitya or Avinasi. It is Asara, Kshanabhangura and Apadaramaniya.

This world is shadow or reflection of Brahman or God. The reflection of your face in the mirror or water is unreal. Even so, this world which is a mere reflection of Brahman is unreal. Through the force of Maya or Avidya it appears as real. If Vairagya and discrimination dawns in a man, the whole angle of vision becomes changed. There are various kinds of dirt in the mirror-mind and hence the reflection of Paramatman is not clearly seen in the mind. As soon as one gets Chitta-Suddhi or purification of mind, he becomes a changed being. Remove lust, egoism, anger, selfishness, pride, etc., and you will get Chitta-Suddhi. You will experience sublime divine feelings. When there is attraction and attachment in the mind for sensual objects, the mind is bound to this world.

Earth is the only solid reality. Pots, jars and other forms of that earth are made out of minds and are therefore mere appearances. They are in name only. The solid reality at the back of these names and forms is mere mud only. When these forms are broken they become mud again. Even so these names and forms are all unreal. The solid reality is Brahman or God who is the basis for this world. The waves, ripples, foam, etc., belong to the ocean. They are mere water only. They have come out of the ocean. They exist in the ocean and dissolve in the ocean. Ocean always exists. Even so all these names and forms have come out of Brahman. They exist in Brahman and dissolve in Brahman.

Just as snake is superimposed on the rope, silver on the mother-of-pearl, water in the mirage, man in the post, so also this world and body are superimposed on the pure Atman. When you know the Adhishthana of snake which is only the rope, when you get knowledge of the rope, the Bhranti or illusions of snake and fear vanish. Even so, when you get knowledge of Brahman this body-idea and reality of the world will totally vanish. It is Avidya that has created these troubles. It is only a wrong notion of the mind that the body is the Self, that is the root cause for all human ills and sufferings.

When you attend a cinema, you actually think that the pictures are all real. They move, talk and sing. But you are fully aware that these pictures are false and the real persons are different from these unreal persons who appear on the screen. This world is exactly a cinema show. The names and forms that you see are all false and the operator behind this show, the real Antaryami and director of this universe, is alone real.

Whatever you see is Maya-Jalam or jugglery of Maya. This jugglery is set up by Maya through the Indriyas and the mind. Just as the juggler is not affected by the tricks, so also a knower of Brahman is not in the least affected by the play of Maya.

The waking state is only a long dream. There is not much difference between the waking state and the dreaming state. The only difference is that the waking state is a long dream. Fire burns in the dream. Knife cuts in the dream. You are frightened when a tiger pounces upon you. You shriek and wake up immediately. Just as the dream proves false when you wake up, so also this world appears as a dream for a Jnani who has knowledge of Brahman. He may work. He may eat. He may talk. But his mind is ever resting in his own Svarupa. The idea that this world is a dream is firmly rooted in his mind. He actually feels and experiences this phenomenon.

When you are in a running train, all the trees and the paddy fields appear to be moving. The train seems to be stationary. When you are in the train in a junction, the train in which you are seated seems to move when the adjacent train moves. The moving train appears to be stationary. Even so, Atman is ever silent and stationary. He is Niravayava (without any limb) and so he is Nishkriya. But the action and enjoyments are superimposed on the Atman on account of Avidya. Just as the motion of the clouds is attributed to the sun or the moon, so also the motion of the body and the Indriyas is attributed to the sun or the moon - the immovable (Achala) Atman. The boat actually moves but the trees on the shore appear to move. Even so, the movement of the body and the Indriyas are attributed to the steady Brahman.

When the mesmerist hypnotises the whole audience, all people believe that the man is ascending the rope in the air. All people see that he mesmerist devours a big sword and cuts the body of a lad in the box. Even so, you are all hypnotised by Maya and Avidya and you take this unreal world as a solid reality. De-hypnotize yourself by getting know

Source: https://www.sivanandaonline.org/?cmd=displaysection&section_id=815

Ignorance and illusions - Atman NItyananda

Atman Nityananda at Babaji's Ashram
Hairakhan Vishva Mahadam

Ignorance and illusions

 Ignorance and illusions go together and assume diverse forms of expression. Living in ignorance (not being conscious of our true Self)  keeps us in a dreamlike state, the main characteristics of which are living in identification (primarily with body and mind, not be conscious forgetfulness (of our true Self), attachment, fear, separation, having false beliefs and illusions about ourselves, life and God and developing a wide variety of defects such as pride, lust, arrogance, greed, anger, jealousy, guilt, envy, hatred and pairs of opposites such as like-dislike, attraction-repulsion or aversion, sympathy-antipathy, love-hatred. All of these ultimately cause us misery and suffering.

 Some important illusions when living in ignorance:

 Perceiving and believing that the body is ourselves, instead of Consciousness, that is, identifying what we Are (Consciousness) with what we are not (Body-mind-ego).Seeing the temporal as eternal and not seeing the eternal reality (Consciousness).

Seeing ourselves and the world as what it is not.

Seeing the changeable as immutable and not seeing (realizing) the ever-present immutable truth (Consciousness).

Seeing the world outside of us and separate from us (Consciousness), when it is within us (Consciousness) and one with us (Consciousness).

Living as if we will never die when the only certainty is that death will happen soon (even 100 years later is too soon).

Believing that happiness can be found in objects, pleasures, relationships, fame, recognition, acquisitions and success, and ignoring that it resides in the heart, in our divine essence.

Believing that the obstacles to our happiness are outside of us and not within us, in reality, it is us, that is, the ego that we mistakenly take as ourselves with all its tendencies and programming.

Believing that others are responsible for what we experience within, (worries, anxiety, annoyance, fear, hurt, anger, discomfort, etc.) when in fact, the cause is within us (our programming, ignorance, emotional, energetic and mental patterns and tendencies and our beliefs).

Believing that we need to be loved to experience love when in reality, we are love and can experience love despite the attitude and behaviour of others towards us.

Seeking stability and security outside ourselves, in the outer world, where everything is unstable and changing.

Believing that we do not live in ignorance or delusion while we live, that we know while we do not know.

Believing that the affairs of the outer life are more important than those of the Soul.

Believing that the conditions for practice will be better tomorrow than today. However, we can only practice today (or better now), and tomorrow will be a new tomorrow, which in reality will never come as the only thing that exists is now.

SAMSARA GATE ~ Atman Nityananda

SAMSARA GATE

The chain of Samsara

1. Experience gives us pleasure,
2. Memorized pleasure becomes lust,
3. Lust becomes desire,
4. Desire becomes an urge or an impulse that prompts us to action,
4. Action leads us to experience,
5.Experience gives us pleasure,
1. Memorized pleasure becomes lust.
2. Lust becomes desire.....
and this chain goes on without a break.

After some time our behaviour of seeking pleasure through certain sensory stimulus becomes habitual and attachment and greed are developed as well. That means we suffer when we cannot have this pleasure and we want  more and more of this pleasure.

There is also multiplication of every kind of pleasure. We seek variety of sexual partners and various ways to multiply sex pleasure, we seek variety of food pleasure, drink pleasure and so on.
There is no end in the insatiable thirst of lust for more, greater, more intensive and different kind of pleasures.  Lust using imagination discovers innumerable ways to multiply pleasure. Pornography and glutton-food industry are the most obvious examples.

Addiction is the culmination of  the conditioned mechanical pattern of pleasure, lust and attachment.

This vicious circle of:

Pleasurable experience-lust-desire-action-pleasurable experience-lust-desire-action-pleasurable experience......

goes on in eternity or stops when due to suffering we decide to destroy this this chain by sincere, regular, systematic, daily sadhana (spiritual practice).

Rajas and tamas gunas, imagination, identification, projection, superimposition  are the components of Samsara or bondage.

Tamas makes the mind dull, fool, obscured, inattentive, without discernment,  and thus unable to see things correctly and rajas makes the mind extroverted, passionate, restless and attached to the objects.

Sattva, self-awareness, detachment, dispassion, discrimination or discernment, dispassionate self-observation, disidentification, conscious attention, concentration, self-enquiry, reflection, prayer, Japa nama and meditation are the components of liberation.

Our core illusion ~ Atman Nityananda

Our core illusion

The ego has been created by lust and desire and its essential nature is desire, and desire is always related to something exterior to ourselves, to something we don't have. We cannot desire what we already have, however we can be afraid to lose what we already posses.

Lust and desire create almost always in us a sense of insufficiency, uneasiness and  incompleteness, that something is needed in order to feel content, fulfilled, worthy and happy.

That's why our ego is always compulsively seeking something in the sensory world, something to possess in order to experience pleasure and satisfaction as well something to fulfill it or make it feel complete and worthy.

Since all sense objects devoid of any reality, are impermanent and perishable and since ego's desiring or seeking is  a compulsive and repetitive addiction,  no matter what we will possess, we will experience and we will achieve, we will always remain at the end with the same painful inner state of emptiness, incompleteness, uneasiness, discontentment, etc.

The seeking of plenitude, happiness, contentment and freedom outside of ourselves, due to non-perception that we already are complete, full, peaceful, blissful and free, it is the core illusion and the womb of all suffering.

The dance of Maya ~ Atman Niyananda

The dance of Maya

The most powerful weapon of Maya is lust which create havoc to men by identification, imagination and projection.

How powerful is this lust indeed. Lust makes the impossible happen; makes people seek happiness there where there is only a little imaginary pleasure and innumerable pain and suffering.

Lust makes men feel uneasy, discontent, incomplete and unfulfilled and by the power of imagination compel them seek compulsively pleasure of any kind.

Lust by the power of imagination creates in the mind abstract images of the objects and projects on them pleasure and happiness.

But both are not existent in the objects. Only sexual pleasure exists and even in this case a great part of the sexual pleasure is imaginary. Sexual dreams prove that sexual pleasure can be reproduced by the power imagination.

How powerful is this Maya indeed!

The pleasure that we experience when we enjoy other objects (ie. food) is created by lust and has nothing to do with objects.

Happiness also has nothing to do with the objects.  Happiness always derives from our Soul when our mind becomes calm and introverted; this happens either when our desire is fulfilled (when desire is fulfilled the mind becomes serene and introverted for a while) or when we consciously we calm and introvert the mind by meditation.

If  you want to be free from fear, anger, depression, discontentment and any kind of suffering and experience the peace and bliss infinite there is only way; the dissolution of the desires and the establishment of the mind in our heart where always shines inexhaustible peace and bliss!

The holy Tamas ~ Atman Nityananda

The holly Tamas

Oh holy Tamas that makes people live asleep (hypnotized by the senses and the lusty mind)
Oh holy Tamas that makes people be satisfied with their sleep
Oh holy Tamas that makes people seek happiness where there is only pain (in the carnal pleasures)
Oh holy Tamas that makes people prefer the darkness than the Light (the matter than the Spirit)
Oh holy Tamas that makes people perceive the darkness as Light (perceive the world as Real and blissful)

In the name of the Divine Mother, in the name of God, who is your Lord, abandon the mind Oh tamas, in order to shine in it the eternal Light of Divine Consciousness, the Light of lights beyond light and darkness, Self-luminous, Self-existent, eternally Peacful, Free and Blissful!

Peace, Love and Light

Focus on the real ~ Atman Nityananda

Focus on the real 

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

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

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

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

The world is illusory. Only Brahman is real,

Brahman is the world

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

by Sri Muruganar
 

PART I

 The Truth or Reality of the World

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

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

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

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

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

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

Michael James:  

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

Michael James: See verse 343.

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

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

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

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

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

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

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

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

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

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

  PART II

The Unreality of the World

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

by Sri Muruganar

Translated from the Original Tamil
by Sadhu Om and Michael James

Advaita is something to be lived, not to make it a dogma ~ Sri Ramana Maharshi

Advaita is something to be lived, not to make it a dogma

extract from Sri Ramana Paravidyopanishad:

http://davidgodman.org/rteach/RPV1-331.pdf

43. Since the sage has put an end to all duality by attaining the supreme state, the real state, he has therefore attained the advaitic state. Hence, he alone should be regarded as an advaitin.

This is important. Bhagavan has warned us against thinking of advaita as a doctrine, just like the doctrines of the sectarians. Since the advaitic state is the mind-free state, there is no room in it for doctrines. This is further explained as follows.

44.  Duality comes to be taken as real because of taking something that is not the Self to be the Self. The sages tell us that the stat e of being free from this ignorance is itself the advaitic state. 

This means that so long as this ignorance endures, the advaitic state is not attained. 

45. Thus, advaita is not a dogma like those of the other religions. Also, because the mind does not function in it, true advaita is declared to be just the state of being in  one’s own real nature [as the real Self], free from thoughts and worldless. 

It must be remembered that the world can never be without the mind. For this reason a merely theoretical – intellectual – belief in advaita is of no value whatever. 

46. On the other hand, the advaitic state has not been attained by one who, knowing the substance of the sacred lore as a doctrine, by his intellect alone, is satisfied with it, without striving to win actual experience of the real Self. 

This is explained in detail as follows:
 

47. Such a one has not dissolved the world-appearance by remaining in the true state of  the Self as the supreme reality. He that knows the Self by understanding the substance of the books has not got rid of his false notion that the body is the Self! 

Identification of the body as the Self is the primary ignorance, and theoretical knowledge has not the least effect on that ignorance. It survives. It ceases only by the attainment of the true state of the Self. 

48. It has been stated by the Guru Sankara that such a one is really not different from the brute animals. Brute-hood is defined by the sages as that state in which one regards the Self as being limited to the body.

49. Hence, for him who just knows the sacred lore, the belief that the world is real as such [in its own sight] does not cease. Deluded by this false belief, he, like all the rest, ever wanders helplessly in samsara.

50. It is said [by Bhagavan] that the knower of the sacred lore whose mind has not subsided in the peace [of the supreme state] is just like a gramophone. It is also said [by Bhagavan] that he is even worse off than the man without learning, because, unlike the latter, he is overwhelmed by moods of pride, and so on.

51. This [theoretical] knowledge is styled ‘inferential knowledge’, [as of a thing absent]. But the Self is never absent. How can inferential knowledge of one that is ever-present be true knowledge? 

52. The ignorance-causing bondage is just the [mistaken] experience that takes the form ‘I am the body’. How can such ignorance come to an end except by the awareness, ‘I am the pure consciousness’? 

Illusory experience can cease only by the illusion-free experience. That is the reason why learned men still remain in ignorance and bondage. 

53 This theoretical knowledge is only intellectual. But the intellect has no access to the real Self. Just as evil spirits are [ironically] styled as ‘good people’, so this ignorance is styled ‘knowledge’. 

In Sanskrit literature the term ‘good people’ is used ironically to designate evil spirits, the asuras or rakshasas.

54. When a man scorched by the sun becomes cooled by bathing in a mirage, or when one succeeds in cooking food on a painting of a fire, then one may attain  deliverance by theoretical knowledge.  

Thus, emphatically, the notion that theoretical knowledge is knowledge is denounced.

55. Therefore, one who talks advaita without actual experience of that truth is just the same as a dvaitin [a dualist]. Neither speech nor mind has any access to that supreme state. He that abides in that state has no doctrine whatever. 

Doctrines, more or less true, are of help to the aspirant. They do not survive in the state of deliverance (illumination). The sage does not ‘know’ the Self, because he is the Self. This equation of him who has only theoretical knowledge with the dvaitin is justified as follows:
 

56. Those who think of themselves as advaitins say [from intellectual conviction alone] that the world is unreal, miserable and inert [unconscious]. Others [professing dvaitins ] say otherwise. But in the result all are alike. 

That is, all are in bondage and suffer the evils of samsara. They all act as if the world were real. 

57. It is only the one supreme reality that a ppears as the three, namely the world, God and the soul. But asserting this [as a doctrine] is not right awareness. Right awareness is just the death of the ego.

We have seen before that right awareness –the experience, in the supreme state, of the real Self as pure consciousness – is mind-free. Now we learn that it is also egoless. The natural state is therefore also called the egoless state.

The next three verses deal with the problem of controversies, which abound so long as the ignorance is not transcended.

58. Indifferent to the actual experience of the real Self, the sectarians affirm their dogmas with fanatical vehemence, saying ‘The re is a reality’, ‘There is none’, ‘It has a form’, ‘It is formless’, ‘It is one’, ‘It is twofold’, ‘It is neither’. 

This is the substance of verse 34 of Ulladu Narpadu. All the main creeds are here briefly enumerated. Among these, even the advaitic doctrine is mentioned, to show that mere adherence to a doctrine, even though it is true, is useless. The last creed, ‘It is neither’, seems to be an intermediate creed
between the advaitic and dvaitic, which is to the effect that the soul is different from God and yet part of God. These creeds are possible because of continuing ignorance and an indifference to the quest for the real Self. 

The disputants resort to logic in order to establish their own creeds as the true ones.  But logic is inconclusive. This is stated in the following verse.

59 There is no end to logical discussions, for logic does not come to rest anywhere. The supreme transcends the world. How can it become known by the logical mind?

The truth of the supreme state is not withinthe scope of intellectual speculation. The sole authority for its nature and means of attain ment is the actual experience of it by a sage. Logic can proceed only through facts given by worldly experience, which is tainted because its parent is the primary ignorance. 

Until one attains that state by the same experience, one has to rely on the authority of a competent Guru. The attitude of the sage to the diverse creeds is stated next: 


60. Since the sage has no creed of his own, he never engages in [useless] discussions. All creeds are approved by him. He does not [seek to] unsettle the faith of anyone. 

All creeds are like paths leading to the same goal. So, the sage does not seek to impose any faith on anybody, but helps everyone to follow the path that he chooses for himself.  It is the sadhana that is of value, not the beliefs. This is explained next. 

61. Therefore, the aspirant should, with a mind at peace, cease from hatred of other faiths and from all disputation, and engage in sadhana as taught by his own faith, intent on winning deliverance.

The narrow mind, which causes one to assume that one’s own religion is alone true and all others are false, is a defect of character which must be given up if one is to reach the egoless state, for all religions alike are inferior to that state. The beliefs inculcated are of no value except as inspiring zeal for the practice of the prescribed sadhana.

The earnest aspirant, says Bhagavan, does not need to come to any definite conclusion on the most vexed question, which concerns the reality or the illusory nature of the world, because the main thing is to know the truth of oneself. The first step towards that knowledge is just to cease thinking of the world altogether as an obstacle to one’s quest. This is set forth in the next verse. 


62. There are the two [diverse] creeds held, respectively, by those who say the world is real and those who say it is unreal. The earnest aspirant for deliverance can win experience of the truth of the Self without taking up a definite stand on this question.

Be regular in your meditation. ~ Swami Sivananda

Be regular in your meditation
by Swami Sivananda 

Nothing but the Atman (Self) really exists. Objects are illusion. 

Happiness is not in the objects but in one's own Self or Atman.

Happiness does not lie in the objects but in the condition of the mind. The mind goes out in search of pleasure. At the same time there is pain as the mind is straying away from the truth. When the object is attained, the mind ceases to function and rests on the Atman, the substratum. Then it unconsciously tastes the bliss of the Atman.

Sublimate your inward longings through discrimination (viveka), dispassion (Vairagya), enquiry and meditation. You will attain supreme bliss.

Develop vairagya (dispassion). Sharpen the intellect. Give up kutarka and viparita bhavana (distorted and perverted thinking). Identify yourself with the pure Atman. You will soon attain knowledge of the self.

If you are careless and non vigilant, if you are irregular in meditation, if your dispassion wanes, if you yield even a bit to sense pleasures, the mind will continue to go downward. 

Maya (illusion) closes in even upon a wise man if he stops his sadhana (practice) and meditation even for a short time.

Be careful. Be alert. Be regular in your meditation.

Withdraw the senses. Look within and search your heart. Dive deep into the recesses of your heart, through deep meditation on the innermost Self, the inner ruler.

You will doubtless realize your identity with Brahman and get to the heart of the infinite   the heart of infinite joy and bliss.

Peace, Love, Harmony 

What is Jnana or the knowledge of the Self-Atman? by Swami Sivananda

What is Jnana or the knowledge of the Self-Atman? 

by Swami Sivananda 

Tattva-jnana (Knowledge of Brahman or Atman) is the release from the trammels of one's own mind. Such a release alone leads to the attainment of Liberation (Moksha). The mind becomes of the nature of Jnana by dint of the efforts towards spiritual direction; but becomes of the nature of the universe through Ajnana (ignorance). If the mind is bathed in the water of Jnana and cleansed of all its impurities, then the shining Moksha will disclose itself in its native effulgence to those who strive after it. The real bliss is that which arises when the mind, divested of all desires through the eternal Jnana, destroys its subtle form. 

Mind and Brahman   

The capacity of the mind to think exists, because it is enlightened by the Brahman or Atman shining within and it is by that the mind is capable of activity. Those who have realised the Self say that the mind is pervaded by Brahman. "He who dwells in the mind, is within the mind, whom the mind does not know, whose body is the mind, who from within rules the mind is thy Self, the Inner Ruler, immortal." (Brihadaranyaka Upanishad, III-vii-20) "That which one cannot think with the mind, but that by which they (wise sages) say the mind is made to think, know that alone to be Brahman" (Kena Upanishad, 5). Mind is a mere beggar. It borrows its light and intelligence from the Inner Ruler, the Atman that is self-effulgent. Just as a piece of iron moves in front of a magnet, so also, this mind moves in front of the Inner Ruler. It plays, thinks, feels and imagines before the Divine Presence, just as a prime minister plays and works before the presence of the king. The mind shines in its borrowed feathers. It appears like Chaitanya (pure consciousness). How can the mind which gropes in darkness, which changes in every minute, which has a birth from Mahat (Cosmic or divine mind) and also death (dissolution) in Prakriti be termed as pure consciousness? 

The thoughts are various and changing. Now good thoughts manifest. Five minutes later, vicious thoughts appear. The mind is very fickle and changing. It cannot, therefore, be the changeless Atman or Kutastha-Nirvikalpa (unchanging, rock-seated) Brahman. 

Jada (insentient, non-intelligent) and Chaitanya (absolute consciousness)

Mind, Buddhi, Indriyas and all other things are Jada. That thing which has no knowledge of itself and of other things also is called Jada. Brahman only is Chaitanya-Vastu. Chaitanya or Chit or Chetana is Svayamprakasha (self-luminous) and Sarva-Prakasha (illuminating everything). It illuminates the mind, Buddhi and all Indriyas internally; and externally the sun, the moon, the stars, lightning, fire, etc. 

Brahman is Chaitanya (self-luminous Consciousness)

Who sees the defects in the sun-whether it shines brightly or whether it is obscured by clouds? It is the eye. Who sees the defects in the eye whether it is a cataract or Timira or not? It is the Buddhi (intellect). Who sees the defects in the Buddhi-whether there is confusion or clarity in it? Who illumines the Buddhi? It is the Kutastha or Atman or Brahman, illuminator of everything. 

Who illuminates in dreams? There is no other light there. The mind is not self-luminous. It is Jada (insentient, non-intelligent). It is Brahman who illuminates the objects in the dream. 

Suppose there is a blazing light at night. You stand at a distance. Something stands between you and the light as an obstruction and you cannot see the light. But you can clearly see the objects that are illuminated by the light. Though you cannot see the light directly, you clearly conclude that there must be a big light through the perception of the objects. So also, there must be a self-luminous illuminator behind this Nature. That illuminator, the "Light of lights" (Jyotisham-api tajjyotih) is the Adhishthana (support) for this illusory world. 

If you sit down and realise that you only think by virtue of the one Life and that the mind, animated by the one Life into the act of thinking, is a part of the whole which is God, then you will argue that your mind is out of existence as a separate entity and the result is that mind and body physically (so to speak) disappear and the only thing that remains is Being-Existence which is not explicable in words. 

Brahman is Sakshi (Witness)

Raga-Dvesha, (like-dislike, attraction-repulsion) pleasure and pain, Kartritva (doership, I am the doer), Bhoktritva (enjoyership, I am the enjoyer) are the Dharmas of the mind only.

Atman is Sakshi (witness) and Asanga (unattached). Like a crystal (Sphatika) which, though tinged with the seven colours is yet unaffected by them, Atman too is not affected by the actions of the mind. 

The very idea of creation suggests that there must be a creator. The very idea of matter suggests that there must be a spirit. The very idea of changing phenomenon suggests that there must be an unchanging noumenon. The very idea of a changing mind suggests that there must be an unchanging Sakshi (witness) and controller (Niyamaka) for the mind. He is Kutastha Brahman that clearly understands everything and is a Sakshi or silent witness of the Jiva and his activities. 

You are able to see the objects only. But the Sakshi or Kutastha Brahman sees the mind, its modifications, the Jivatman or reflected consciousness and the various objects of the universe. 

Brahman is Akhanda (Indivisible)

Time, space and Vastu (substance) are the three categories of the mind. Every object has three kinds of limitations (Pariccheda). Grapes, for instance, are obtainable in a certain season only and in certain places only. So grape has got Desa-Kala-Pariccheda (limitation by space and time). It has got Vastu-Pariccheda also. You cannot find grape in a mango tree. But, the existence of Brahman or Satchidananda is free from these three kinds of Pariccheda (Trividha-Pariccheda-Rahita), because He is eternal, infinite and the essence and Adhishthana for all substances. 

An Englishman is different from an Indian. There is Svajatiya Bheda. A tree is different from a stone. There is Vijatiya-Bheda. There is difference between a fruit, flower and leaves in the tree. There is difference between a hand, arm, leg, foot, etc. This is Svagata-Bheda. Brahman has not got these three kinds of Bheda. There cannot be another Brahman, because Infinity is One. So there is no Svajatiya-Bheda in Brahman. The world has emanated from Brahman. It is illusory. So it cannot bring Vijatiya-Bheda for Brahman. World is Brahman Himself. Sat-Chit-Ananda are not three entities. They are one. It is only Sabda-Bheda, like water, Pani, Jala. Sat is Chit. Chit is Sat. Chit is Ananda. So there is no Svagata-Bheda in Brahman. Bheda is a mental creation produced by space, colour, size, etc. 

If anything is free from the three kinds of Pariccheda (limitation) of Desa, Kala, Vastu and three kinds of Bheda as described above, then it is termed Akhanda. You can ascribe Akhanda-Lakshana to that substance. That Lakshana can be attributed to Brahman only. 

Enquiry of 'who Am I?' 

Moksha (Liberation, release from the Samsaric wheel of birth and death) comes through Jnana (knowledge of Atman or God). Jnana comes through Vichara (right enquiry) of 'Who am I?' or understanding and thinking of the right essential significance of the Mahavakya, "Tat Tvam Asi" (Thou art That) of the Upanishads. Enquiry of 'Who am I?' and understanding of 'Tat Tvam Asi' are one and the same. 

Brahma-Jnana, which enquires into the true nature of 'I' is the fire which destroys the mind. It is the 'Jnanagni' referred to in the Gita (IV-37): "Jnanagnih sarvakarmani bhasmasatkurute tatha-The fire of wisdom reduces all actions (and the false 'I') to ashes." 

When any thought arises in the mind, enquire: Why has this Vritti (modification) arisen? 

Whom it concerns? Who am I? All the thoughts will die eventually. All mental activities will cease. The mind will turn inward. It will rest on Atman. This is Vedantic Sadhana (practice). You will have to persist constantly in the Sadhana whatever stray thoughts arise. The one thought 'Who am I?' will destroy all other thoughts of worldly nature. That thought will die by itself. Ego will vanish. Balance left is Kevala Asti (Pure Existence merely); Chinmatra (Consciousness alone); Kevala Suddha Chaitanya; Chidakasa-Matra (Absolute knowledge or indeligence) which is Nama-Rupa-Rahita (free from all names and forms), Vyavahararahita, Mala-Vasana-Rahita, Nishkriya, Niravayava, which is Santa-Siva-Advaita of the Mandukya Upanishad. That is Atman. That is to be known. 

The Sakshi Bhava - (the  the witness)

It is the Vritti (modification in the mind) that binds you with the object. You identify yourself with the Vritti and, through the Vritti, with the object. That is the secret. Be a Sakshi (silent witness to the activities of the mind) of the Vrittis of the mind. There will be no longer bondage. Be the seer of the mind's dramatic performances and be not involved with the mind itself. 

When you see a man suffering from appendicular colic, you do not feel yourself any pain. But when you get the same colic, you cry out and experience intense agony. Why? Because of egoism (Ahamkara) you identify yourself with the body. If there is absence of Ahamkara, you will not feel any pain. This absence of Ahamkara can come only when you become impersonal, when you become the witness (Sakshi), when you identify yourself with Brahman (Absolute). 

"I am neither Prana nor the senses. I am quite distinct from these. I am Sakshi (witness) for these and their activities. I am Sat-Chit-Ananda Svarupa. (Existence-consciousness-bliss)" This alone is sufficient for the Vedantic Nirguna meditation (formless meditation without any attribute). At once you will be elevated to the highest pinnacle of glory. This is the best formula. 

If you have a strong Nischaya (determination) only on the above formula, it is termed Paroksha Jnana (indirect knowledge of Brahman). If you have actual Anubhava (Direct perception or experience) through meditation, it is termed Aparoksha Jnana (direct intuitive knowledge of Brahman) or Atmasakshatkara. 

If you go above body-consciousness, if you can abandon the body-idea and if the mind rests on Atman or the Self, then, doubtless, you are Sukhi (happy), Santa (peaceful) and Mukta (free). 

Mind has got a reflexive power of looking up into its own depths. A Raja Yogi develops this power. Introspection helps to cultivate this Yogic faculty. Enter into silence now from today in a dark quiet room. Watch the mind carefully. Be patient. Do not identify yourself with the mind. Be a silent witness. Separate yourself. You can directly perceive the various mental states. 

Soham Dhyana  (Soham meditation)

The effort to keep the mind always concentrated on Atman or Brahman is what is called Atma-Vichara. 

Till the blissful Jnana dawns on you, you should do constant and intense Sadhana. You must not stop thinking of Brahman (Brahma-Chintana) even for half a second, even for the time taken for one winking. You must become Nididhyasana-Parayana (one whose sole refuge is meditation on OM with feeling and meaning). Then only Brahma-Jnana is possible. 

You will have to destroy the Jiva-Bhavana (the feeling or attitude,  I am a body-mind entity, an individual) by entertaining the opposite 'Aham Brahmasmi' Bhavana (The feeling or attitude I am Brahman). The Jiva-Bhavana is created by the Vyavaharic Buddhi (worldly intellect). You will have to destroy this kind of Vyavaharic Buddhi by developing the Suddha Buddhi (pure reason). 

Although you see your body and the world, they really exist not. Never move a fraction of an inch from your established position in Atman. Constantly think that you are the all-pervading Atman (Chidakasa). Even if you are in the mouth of a machine-gun, repeat "Soham"-"Soham"-"Aham Brahma Asmi." Roar like a lion. Fear comes only when you identify yourself with this perishable, fleshy body. If you identify yourself with the infinite, eternal immortal Atman, you will become at once absolutely fearless. Fear is an imaginary modification of the mind of an Ajnani (ignorant). 

Find out your centre. Rest in your centre or equilibrium. That centre is Atman or Brahman or the One Truth that is shining in your heart from eternity to eternity. If you can rest in your centre, neither trouble nor tribulation, neither loss nor disappointment, neither grief nor sorrow can affect you and throw you off the balance. 

If you can keep yourself up in tune with the Infinite, you will have a poised and balanced mind. Nothing can hurt you. You will be always in joy, because you are identifying yourself with Atman. You are resting on the Highest Self. Even though Mansoor and Shams Tabriez the great Sufi Jnanis, were flayed alive, they never felt any sort of pain. They simply uttered 'Analhaq' (I am He). Every drop of blood that fell down also uttered 'Analhaq.' They were always in the bliss of Atman. Look at this marvel. These are the real Jnanis. They showed their power and knowledge of Atman. 

 A small fishing boat is tossed about severely hither and thither even by ordinary waves of a river. But, a big steamer remains unshaken even though violent waves dash against it with tremendous impetuosity. Even so, a man of the world with a fickle mind is tossed about hither and thither even by the small waves of Raga-Dvesha (like-dislike) of the mind; whereas a saint or a Jivanmukta with a balanced and serene mind remains in the world quite steady without being in the least affected by the stormy waves of troubles, tribulations, miseries, afflictions, etc. He is always resting peacefully in the perpetual calm of Atman or the Absolute Self. 

 Whenever you are much worried, whenever you get heavy depression, whenever you get severe attacks of pain, think you are Atman, full of Ananda (bliss). Withdraw the mind from objects and worldly thoughts and fix it on Atman. Enter a solitary room and assert: "I am Anandamaya (blissful) Atman. How can there be pain there? Pain belongs to the mind. It is a mental creation. I am above mind. Atman is an ocean of Ananda. Atman is a storehouse of Ananda, power and knowledge. I feel that I am Suddha Chaitanya (pure consciousness) all-pervading consciousness which is at the back of all these forms, at the back of mind. I am Atman. I am all Ananda." You will derive immense joy, power and exhilaration by this practice. 

 Strangle every thought of deficiency, imperfection, weakness, inferiority. Even if you have nothing to eat, no cloth to wear, even if you suffer from a terrible incurable disease, cling tenaciously to the ideas, "I am God. I am perfect. I possess everything. All health I am. All joy I am." Remember that to be your right mental attitude. What you habitually think prepares a pattern which the life-processes are constantly weaving, outpicturing in the life. 

 "I am that Atman or Brahman which is Eka (One), Chidakasa (Brahman in Its aspect as limitless knowledge; unbounded intelligence.), Akhanda (without parts, indivisible), the Self of all beings (Sarvabhutantaratma)." Try to get established in this Bhava (attitude with feeling) with all efforts (Prayatna). Then the Chanchalata (Wavering, fickleness, tossing) of the mind will vanish. Then you will get eternal bliss. You will become a Jivanmukta (liberated one). There is not an atom of doubt on this point. 

Imagine that you hold the whole world in your womb, in the physical ether which is again supported in your own Svarupa (Chinmaya-full of consciousness) body (Chidakasa, Jnana-Vigraha). Then the ideas of externality and separateness will vanish. There is nothing outside you. There is nothing outside Brahman. 

Apavada-Yukti of Vedanta

The toy-elephant made of wood has hidden the reality WOOD when you take it for an elephant. Even so, these names and forms have concealed the Reality BRAHMAN behind these names and forms. Get rid of the Bhranti (illusion) in the mind, that is deep-rooted from Anadikala (beginningless time). This is wood. This is not elephant. So also this is Brahman. This is not world. This is Atman. This is not body. This is Apavada-Yukti in Vedanta. Take out the balance left that is true after throwing off the false thing, viz., elephant, wood, body, etc. 

Duality is the very nature of the mind. It can never think in terms of unity. It is through Chitta-Suddhi (purification of the subconscious mind)  and Vedantic Sadhana that it should be trained to think in terms of unity. 

Clay is the only reality in all the three periods of time. Pot is an unreal thing: "Vacharambhanam vikaro namadheyam mrittiketyeva satyam"-Clay only is the reality. The modifications such as jar, pot, etc., are in speech only like ornaments (Chhandogya Upanishad). Similarly, Brahman or Atman is the only real thing, eternal substance (Vastu) which has no beginning, no end, no change. The modifications, body, mind, senses (Indriyas) and world are all totally false. They are in name only. See the clay in all earthenware vessels. See Atman in all objects (Atma-Drishti). 

The cows are different. They differ in colour and various other particulars. But, milk is the same. Man minus customs, manners, mode of dress and eating, is the same throughout the world. His passions and feelings are the same throughout the world. The languages are different in various districts and climes, but the idea behind all languages is the same. This is oneness behind variety, duality and multiplicity. There is one essence or one Rasa in sleep. All feel alike. There is no The feeling of plurality or multiplicity (Nanabhava) in sleep. Similarly, there is one homogeneous substance behind the objects. That is Atman. That is Brahman. That is your real Self. 

There is a coconut made of sugar only. It has got marks, lines, external shell, ridges, eyes and everything. But, you have got internal Bhava (feeling) in the mind that it is only sugar. Similarly, even though you see the different objects of the universe, you must have a Bhava and Nischaya (determination) of the Atman that is at the bottom of all these objects, which is the ultimate reality and essence of everything. 

Why do you look into the leaves, twigs, flowers, fruits of the mango tree? Look into the source, the seed. The cloth is only cotton and thread. Take the cloth as cotton only. Even so, take the world as Atman or Brahman. 

When you see any person or object, think and feel that he or it is Atman or Narayana. By incessant practice, the Nama-Rupa, (name and form) will vanish. Atman or Narayana will shine. The world-idea will vanish. It takes a long time. It demands strenuous efforts. You will see and feel Atman or Narayana everywhere. During the course of the practice, your old impressions (Samskaras) will trouble you. They are your real enemies. Fight against them boldly. This is the practice of Samyag Jnana. You will have Samyag Darshan of Atman. You will transmute all objects into Atman. Think and feel that all actions are Atma-Puja. Idea of inferiority and idea of menial service will disappear as you see Narayana or Atman everywhere. 

The Dawn of Jnana 

Just as you know the flowering of mango trees that you will get mango fruits shortly, so also you can know that you will get Abheda-Jnana (knowledge of identity of Atman and Paramatman) when the flower of Shanti (peace) blossoms in your mind. 

Just as the six tastes-sourness, bitterness, astringency, sweetness, saltishness and pungency-are rendered full and enjoyed completely only when the Saktis of tastes and the mind join together, so also the plenum (All-full Brahman) arises when all these articles of worship as contentment, equal vision, etc., are combined with Shanti (peace of mind, quiescence of mind). 

Shanti or peace of mind is of two kinds-Sadharana Shanti (ordinary peace) and Parama Shanti (supreme peace). Ordinary Shanti comes when the Vrittis (modifications in the mind) are controlled and the Vikshepa (tossing of mind) is removed. Parama Shanti manifests when you get Jnana (Knowledge of Brahman or the Absolute).  

Description of the Jnana State (Knowledge of Brahman or the Absolute)

The Jnana state is a state very difficult to be comprehended. It is a tremendously high state wherein all the Tattvas drop by themselves and Chidakasa* only -like the vast, infinite ocean of 'Vyoma' or 'ethereal space' or 'Gagana'-shines by itself. It is the state of pure knowledge which transcends the pleasures of natural scenery and beauties. The beauties of pleasure-gardens, rivers, lakes, snow-clad mountains, green forests, etc., are the creations of Maya. It veils our eyes and prevents us from experiencing the infinite Sahaja (natural) beauty of Atman. The melodious music of birds is also a creation of Maya. It prevents us from hearing the natural Nada of OM-the sweetest Pranava Dhvani. That Nirvana state which transcends all nature is Jnana state.

Chidakasa*: Brahman in Its aspect as limitless knowledge; unbounded intelligence. This is a familiar concept of the Upanishads. It is not meant that the physical ether is consciousness. The Pure Consciousness (Chit) is like the ether (Akasa), an all-pervading continuum.

 Jnana-Mouna is that state wherein the mind remains merged in Brahman or Atman or Svarupa. In this state, there is not the slightest trace of the notion of'I.' As there is no mental activity and as there is no doer, all the Karmas are burnt in the Jnanagni (fire of wisdom). The Jiva feels that he is entirely different from the five Koshas or sheaths, as he identifies himself with the Atman.

In Jnana (in the Absolute), there is neither East nor West, neither dawning nor setting, neither increase nor decrease, neither sitting nor standing, neither life nor death, neither waking consciousness nor dream state, neither talking nor lecturing, neither thinking nor knowing, neither light nor darkness. The three-actor (Karta), action (Karma) and instrument (Karana)- will shine as one in the Self of Jnanis. What an exalted state it is! It is simply marvellous. It is wonderful. One becomes speechless. It can never be adequately described in words.

I sat on Padmasana. I meditated on Atman. I forgot myself and the surroundings. I saw something which I had never seen upto this time. I heard a Nada which I had never heard upto this time. There was a sensation and knowledge that I was absolutely free from all sorts of attachment. I had an experience of new knowledge. The thought of Atman continued for some time. I had a novel experience of pure bliss. It is a void full of Light and Knowledge and Bliss free from vicissitudes of this world.

When the Self (Atman or Brahman) is once recognised and realised, it can never be forgotten. The impression of the recognition of the Self, if once made, can never be obliterated from the mind. It sticks to the mind always.

Mukti  (Liberation)

Liberation (Mukti) is for the mind only. Mukti is for Prakritti. It is not for the Jiva (individual). Jiva is already Brahman. Jiva is ever free. He is identical with Brahman. When the water dries up, the reflection of the sun in water also vanishes. Even so, when the mind-lake dries up by extirpation of all Sankalpas and Vasanas, the reflection of intelligence, Chidabhasa (reflected consciousness on the mind) in the mind-lake, also vanishes. The name Jivatman disappears. Ego goes away. 

Qualifications for The Student of Jnana Yoga 

A man with Antarmukha Vritti (A state in which the mind is turned inwards and is withdrawn from objects), changed angle of vision, Vairagya (dispassion, detachment) and Mumukshutva (intense longing for liberation) is alone fit for the study of Vedanta and the practice of OM and Jnana Yogic contemplation. Such a man only will be really benefited. When a man gets a firm conviction that names and forms are unreal and the Adhishthana (substratum, underlying truth or essence). at their back is real, then it is said that his angle of vision is changed. 

 

A complete detachment from the outward things, the manifold objects of sense, together with a capacity for metaphysical abstraction and concentration on inward things are demanded from a spiritual aspirant or an earnest seeker after Truth. The voice of the pure spirit cannot be heard till all superficial organs cease to exist. 

For the aspirant in the Jnana-Yogic path, you have the Four Means of Salvation, Sadhana-Chatushtaya, in Vedantic preliminary practice. One of the four means is Shatsampat (six-fold virtues). Of these six virtues: Sama, Dama and Samadhana are really Yogic practices to control the mind. Sama represents the Chitta-Vritti-Nirodha (restraint of thoughts) of Raja Yogis by Vasana-Tyaga (renunciation of desires), Dama corresponds to Pratyahara (withdrawal of the senses), Samadhana is Ekagrata (One-pointedness of the mind) of Yogis. Yoga and Jnana are the two wings of the Hamsa bird (Moksha). 

Sama (calmness of mind through Vasana-Tyaga) and Dama (restraint of the senses) are two important items of Shatsampat. Sama and Dama are really Yogic Kriyas. When this Sadhana is over, you will have to take recourse to Sravana (Hearing of the Srutis or scriptures) and Manana (Constant thinking; reflection; meditation on the eternal verities) When you take to deep Nididhyasana ( Profound and deep meditation), seclusion is necessary for three years. 

The purification of the mind will not, by itself, bring about Brahma-Jnana. The purified mind is rendered fit to receive the transcendental light and Ananda. You will have to take refuge in Sravana, Manana and Nididhyasana after purifying the mind. 

Sravana, Manana and Nididhyasana (hearing of Srutis, reflection and then meditation on Brahman) are the three Vedantic processes for the attainment of Jnana (Jnanadvaita-Nishtha). This is the ladder with three rungs through which the Vedanti ascends to Brahman. If you do Sravana or hearing of the Srutis once, you must do Manana ten times (reflection of what you have heard) and a hundred times or a thousand times Nididhyasana (profound and constant meditation). Then only real fruit is attained. 

It is only through your dauntless energy and own indefatigable efforts that you can get Brahma-Jnana. Guru and Sastras can show you the path and remove your doubts. Anubhava of Aparoksha kind (direct, intuitive knowledge) is left for your own experience. A hungry man will have to eat for himself. He who has a severe itching will have to scratch for himself.