(May 21,2014) Spiritual Message for the Day – Be Free from Objects of Desire by Swami Krishnananda

 Be Free from Objects of Desire

Divine Life Society Publication: - Commentary on the Panchadasi by Swami Krishnananda

1.       If we have to be free from desires, we have to first of all investigate into the basic defects of the object of desire. Desires arise in respect of things, on account of not properly recognizing the nature of the things themselves. The world is not as it appears to be; things are not what they seem. The mind’s longing for a particular object or a group of objects is based entirely on a misconstruing of the nature of things, like a moth which sees beauty in a flame and runs after this beauty; and we know what happens to that moth.

2.       There are no desirable objects in this world. Objects are neither desirable nor undesirable from their own point of view. They are Ishvara srishti, God’s creation. An impartial God has not created partial objects, where some of them are desirable and some are not desirable. God does not create unnecessary things, useless things, etc., which means there is nothing that we need not desire. Everything has to be desired at one stroke. The whole creation has to be desired, if that is the case. But desire is not generally directed to the whole of creation. It is a partial attitude of the mind in regard to certain chosen things only. No object can attract unless the present condition of the object, the structure of the object, fits in properly with the condition of the mind at that particular moment. If the mood of the mind changes tomorrow, that very same object will be an object of disgust.Not only do our moods determine whether we want a thing or not, the object itself also determines our reaction to it in different conditions.

3.       A presentable form of the object is required in order that the mind may create the idea that it is a desirable thing. Unpresentable, distorted, totally misplaced things will not attract the mind. All this shows that desire is a relative activity of the mind in respect of relative conditions of the world. Therefore, whatever pleasure we hope to have from such a kind of relative contact will be as fleeting as the lightning in the sky.

4.       Desires can be subdued only by detecting the defects of the objects of the senses. This is the moksha shastra.

5.       I understand that desire, anger, greed must be abandoned because they are active manifestations of the mind which are deliberately harmful. But what about building castles in the air, woolgathering? Is it bad? Woolgathering is a torpid state of the mind, a tamasic condition, which will one day burst into rajasic activity; and the harmful desires will reveal themselves one day.

6.       An unconscious condition of the desires is not an absence of desires. If we are unable to think properly and we are in a stasis, the mind is unable to think and it has withdrawn all its activity and adjourned its processes. When this happens to the mind, it does not follow that the desires also have gone. The potential of the desires to manifest themselves in active operation has been postponed for a future suitable condition. Therefore, manorajya, what is called building castles in the air, is also to be considered as equally harmful. It is potentially harmful.

7.       When we think of some object, there is a desire to go near it. Saṁgāṭ-saṁjāyate kāmaḥ: Nearness creates desire. Kāmāṭ-krodho’bhijāyate: Anger follows every kind of desire.

8.       The potential of the desires in the mind can be totally eradicated only in nirvikalpa samadhi. Nirvikalpa samadhi is the highest state of samadhi that one can reach, where the mind ceases to exist, getting dissolved in Pure Consciousness. But one cannot easily reach that state. Therefore, we have to attain that nirvikalpa state through the penultimate condition, which is known as savikalpa samadhi.

9.       Through the graduated steps of meditational practice as prescribed by Sage Patanjali in his sutras - by means of the stages of samadhis – savitarka, nirvitarka, savichara, nirvichara, ananda, asmita, savikalpa, nirvikalpa – we have to rise gradually from the lower samadhi to the higher. Thereby, we will be able to overcome the impulsion of desires. The desires will be totally destroyed by attaining a state of samadhi.

10.   If we want to get rid of all these tamasic conditions of the mind into which it gets sunk many a time, what should we do? First of all, we must segregate ourselves a little from conditions, atmospheres which are disturbing in nature. A little bit of ekantavasa is necessary – living in a sequestered place, a place where disturbances are less and the mind does not have occasion to contemplate too much on objects of desire, and there is also a chance for our intellect to operate in a clarified manner. In that condition, where we are alone in an isolated place, we should chant Om several times. Om, Om, Om, with deep inhalation, with deep breath, we take this elongated Pranava as our guide to dispel the darkness which causes the fixity of the mind in a state of tamas and may engender the movement of the very same condition into an active rajasic state. Thus we can overcome this torpid state called manorajya, building castles.

11.   Like a dumb person, the mind will keep quiet at the time when we chant the mantra Om (Pranava) deeply, with intense feeling from the bottom of our heart, right from the navel itself.

12.   We cannot free ourselves from desire for objects as long as objects do exist – as long as we feel that the objects are there outside us, standing in front of us, to be received by us. There are no objects in this world of God’s creation because the creation of God is a universal vast extension, and it has no externality. As God’s creation is universal, it has no externality; therefore, there cannot be an object in the creation of God. The object is nothing but a concoction of the individual mind, which places the universally placed object in an externalized condition. That which is universal is considered as an external thing by the wrong activity of the individual mind.

13.   The objects that we desire are not outside us; they are connected with us. They are internally connected to everything in the world. The whole universe is an organic oneness. That is how God would look at the universe. And inasmuch as the universe is an organic completeness, there cannot be externality anywhere. No part of the body can be regarded as an object of some other part of the body. The leg is not an object of the hand. The hand is not an object of some other part. Notwithstanding the fact that we see an object, it need not attract us. Do we feel attracted to our feet, to our hands or fingers, to our nose? We do not feel attracted to them because they are identical with our organic centre, which is the body. The universe is one single organism. Therefore, where comes the necessity for an object? Who told us that there are objects in the world? They do not exist! Then the desire ceases immediately.

14.   Dṛśyaṁ nāstīti: The objects do not exist. Bodhena: Thus having the knowledge, manaso dṛśya mārjanam: the objectivity consciousness of the mind is totally obliterated. This is the great instruction from Vasishtha to Rama. Wonderful is the Yoga Vasishtha! Everybody should read it.

15.   If this state can be attained by us, we have attained moksha at that moment. The moment we feel that the objects of the world are not there, the externality of space-time also vanishes. Bondage ceases; in one instant we are in a state of liberation. The bliss of moksha is attained then and there, with no distance of time between now and afterwards.

Excerpts from:

Be Free from Objects of Desire - Commentary on the Panchadasi by Swami Krishnananda

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The Seven Stages of progress of a spiritual seeker

There are seven stages by which the spiritual seeker rises progressively.

The first one is subheccha, or the good intention to pursue the right path of knowledge and virtue.

The second is vicharana, or an investigation into the ways and means of acquiring true knowledge.

The third is tanumanasi, or the attenuation of the mind due to the subtlety attained by it in the practice of deep concentration.

The fourth is sattvapatti, or the realization of spiritual equilibrium where in the light of Brahman splashes forth like lightening in one's experience.

The fifth is asamsakti, or non-attachment to anything that is external on account of attaining the vision of universality.

The sixth is padartha-abhavana, or the non-perception of materiality and the perception of radiance filling the whole universe, as if the entire existence is lit up with endless light.

The seventh is turiya or the ultimate state of experience of identity with the Absolute.

The last of the stages mentioned is one of actual realization and is known as jivanmukti, that is liberation while living. When the body drops, one attains videhamukti, or disembodied salvation. The liberated sage is a master and a Superman. His actions are universal (mahakarta), his enjoyments are universal (mahabhokta), and his renunciation, too, is universal (mahatyagi).

Continue to read:
Chapter 5: Yoga Vasishta - Fruit from the Garden of Wisdom

Brahma Abhyasa - The Spiritual Practice

Spiritual practice consists mainly in three processes:
(1) The affirmation of the universality of Brahman in one's own consciousness, thinking only of That, speaking only about That, discussing among one another only on that, and depending on That alone, known as brahma-abhyasa;

(2) The restraint of the mind by eliminating its desires one by one gradually, adopting as many ways as would be necessary in accordance with the nature of the desires, known as mano-nigraha; and

(3) The restraint of the prana by the well-known method of pranayama, called prana nirodha.

The prana, the mind and the spirit form the degrees of ascent as well as descent and one can start the practice from above downwards or from below upwards, according to one's temperament and predominating inclination.

The most potent way, however is brahma abhyasa, which is the affirmation of Brahman in life, continuously, at all times, and in all conditions, as one's sole occupation, purpose and duty. This is the principal method of meditation, which restrains the mind and the prana simultaneously.

Continue to read:
Chapter 5: Yoga Vasishta

(August 3,2013) Weekly Svadhyaya - 'I' is the Greatest Bondage - by Swami Chidananda

 ‘I’ is The Greatest Bondage

The entire question of Bondage and Liberation, of human consciousness and Divine Consciousness, of sorrow and Joy, hinges upon this crucial point, namely, what is your relationship with the mind? In the ultimate analysis, your entire life and its struggle is in this area only. The outer manifestation has its root and cause inside. So, ultimately, it is only the solution that is inside that will have a lasting effect.

The ancient Buddhist texts say: “Mind is the slayer of the Atman, Slay this slayer and attain the light.” This means that we are all prey to the tyranny of our inner, latent tendencies, which are the very essence of the individual’s behavior pattern. The mind is only a bundle of vasanas. The crux of the whole problem of Bondage and Liberation is explained in a simple way in Yoga Vasishtha: “Liberation is attained when there is manonasha (the cessation of mind activities).” When the vasanas are dormant, the mind is not there. The mind sinks and subsides in the state of deep sleep. ‘I’ is eliminated together with the mind. ‘I’ is the mind; mind is the ‘I’. In deep sleep vasanas are in a state of dormancy. When the latent tendencies are in a state of dynamic manifestation in the active state, you find that the mind becomes a tyrant. Vasishtha has summed up the whole process of Liberation as a process of destruction of vasanans. Ultimately, the final blow that is given destroys the mind itself. People will say, “Oh, that is a very fearful prospect. With what will I think ‘I am’?” This is a great delusion. We cling to this delusion, this evil, this little filth of limited consciousness. The annihilation of the ‘I’ is the grandest and the greatest and the greatest good fortune. The best thing that can ever happen in life is for ‘you’ to be gone. You are the kingpin of the whole problem of Bondage.

‘I’ is the greatest bondage. It is the opposite of light, bliss, peace, perfection, wholeness, truth. The practice of Yoga, results in gradual thinning of our vasanas, which spring out from this little I-consciousness, and ultimately the mind itself vanishes. Mind is the myth. But when it is there, it seems to be everything. Your essential being is Satchidananda. You are a wave of Ananda upon that ocean of Paramananda. That is real identity. It is pure Consciousness. This pure Consciousness, disassociated from any limiting adjunct, is pure bliss. “I am Existence filled with awareness. I am this wave.” The wave is never apart from the ocean. Merge into the vastness and become one with the vastness. “I am the ocean, immeasurable. My depth cannot be fathomed.”

Continue to Read:

Self-Knowledge by Swami Sivananda

Nature of the Mind – Moksha Gita by Swami Sivananda, commentary by Swami Krishnananda

The Cause of Bondage by Swami Krishnananda
Brahman as Consciousness or Intelligence by Swami Krishnananda
The Self as the Universal Whole by Swami Krishnananda

(May 12,2013) Jnana Yoga – Practical Hints

Jnana Yoga – Practical Hints

Divine Life Society Publication: Jnana Yoga by Swami Sivananda

Purify the Chitta by doing Nishkama Karma for twelve years. The effect of Chitta Suddhi is the attainment of Viveka and Vairagya.

Acquire the four qualifications (Sadhana Chatushtaya), - Viveka, Vairagya, Shad Sampat and Mumukshuttva. Then approach a Guru. Have Sravana, Manana and Nididhyasana.

Study carefully and constantly the twelve classical Upanishads and Yoga Vasishtha.

Have a comprehensive and thorough understanding of the Lakshyartha or indicative (real) meaning of the Maha-Vakya 'Tat Tvam Asi'. Then, constantly reflect over this real meaning throughout the twenty-four hours. This is Brahma-Chintana or Brahma-Vichara. Do not allow any worldly thoughts to enter the mind.

Vedantic realization comes not through mere reasoning but through constant Nididhyasana, like the analogy of Brahmarakita Nyaya (caterpillar and wasp). You get Tadakara, Tadrupa, Tanmaya, Tadiyata, Talleenata (Oneness, identity).

Generate the Brahmakara Vritti from your Sattvic Antahkarana through the influence of reflection on the real meaning of the Maha-Vakyas, 'Aham Brahma Asmi' or 'Tat Tvam Asi'. When you try to feel that you are infinity, this Brahmakara Vritti is produced. This Vritti destroys Avidya, induces Brahma Jnana and dies by itself eventually, like Nirmal seed which removes sediment in the water and itself settles down along with the mud and other dirty matter.

Retire into your meditation chamber. Sit on Padma, Siddha, Svastika or Sukha Asana to begin with. Relax the muscles. Close the eyes. Concentrate on or gaze at the Trikute, the space between the two eyebrows. Repeat 'Om' mentally with Brahma-Bhavana. This Bhavana is a sine qua non, very very important. Silence the conscious mind. Repeat mentally, feel constantly: All bliss I am, OM, OM, OM.

All Upadhis (limiting adjuncts such as body, mind, etc.,) will be sublated. All Granthis (knots of heart, viz., Avidya, Kama and Karma - ignorance, desire and action) will be cut asunder. The thin veil, Avarana, will be pierced. The Pancha Kosha Adhyasa (superimposition) will be removed. You will rest doubtless in Satchidananda state. You will get highest Knowledge, highest Bliss, highest Realization and highest end of life. 'Brahma Vit Brahmaiva Bhavati'. You will become Suddha Satchidananda Vyapaka Paripoorna Brahman. Nasti Atra Samsayah', there is no doubt of that.

There is no difficulty at all in Atma-Darshan, in Self-Realization. You can have this within the twinkling of an eye as Raja Janaka had, within the time taken for a grain to fall when rolled over a pot. You must do earnest, constant and intense practice. You are bound to succeed in two or three years.

Now-a-days there are plenty of 'Talking Brahman'. No flowery talk or verbosity can make a man Brahman. It is constant, intense, earnest Sadhana and Sadhana alone can give a man direct Aparoksha Brahmic realization (Svanubhava or Sakshatkara) wherein he sees Brahman just as he sees the solid white wall in front of him and the table behind him and feels Brahman.

Practice, practice, practice and become established in Brahman.

 Continue to read:

Jnana Yoga by Swami Sivananda

If you would like to purchase the print edition, visit:
http://www.dlshq.org/cgi-bin/store/commerce.cgi?

If you would like to contribute to the dissemination of spiritual knowledge please contact the General Secretary at:

generalsecretary@sivanandaonline.org