Self-impose imaginary imprisonment of fear

what the mind categorizes asMost minds appear to be calmed and relaxed when they are being in a space or environment that is within their comfort zone and familiarity. But once they are out of their comfort zone and have to confront with a space or environment that is unknown or unfamiliar to them, and dealing with the condition and situation that is not the way that they like it to be, all kinds of fear will over-powering the mind in the form of imagination, anticipation, speculation and projection. They are no longer calmed or relaxed being outside of their comfort zone.

Yoga practice isn’t limited to be performing some yoga practice in a calming, relaxing and hassle-free environment, that make the mind feels safe, convenient, good and comfortable, but, yoga practitioners should learn how to confront with condition and situation that is not necessarily the way that they would like it to be, that is outside their comfort zone, and still be able to be calmed and relaxed outside their comfort zone.

Most minds feel good, calmed and relaxed when they attend a retreat in a ‘safe’, ‘hassle-free’, ‘protected’, ‘convenient’ and ‘enjoyable’ environment. But then the minds will not progress further in yoga, if they prefer not to step outside their comfort zone, and didn’t learn how to be ‘okay’ under challenging condition and situation that is outside their comfort zone and familiarity.

Fear towards the unknown, unfamiliarity and what the mind categorizes as ‘unsafe’ environment is indeed a self-impose imaginary imprisonment from the mind to itself, even when there’s nothing ‘fearful’, ‘bad’, or ‘dangerous’ really happening in the present moment.

Even though the minds might feel calmed and relaxed performing the yoga practice and be able to perform the yoga practice nicely and effortlessly, and feel ‘safe’ and ‘comfortable’ being in a space within their comfort zone and under a ‘safe’ environment, but the minds are not free at all, as the minds won’t be calmed and relaxed anymore once it’s out of their comfort zone having to deal with condition and situation that is not necessarily the way that they like it to be.

Those who are free from being over-powered by fear of all kinds of fearful imagination, they deal with whatever needs to be deal with that is existing in the present moment, calmly. The mind is free from all kinds of ‘fearful’ imagination, anticipation, speculation and projection towards something that isn’t existing in the present moment.

People who really want to practice yoga and know what is yoga, must allow themselves to step outside their comfort zone, to confront with condition and situation that they don’t feel comfortable with, that they aren’t familiar with, and learn to be ‘okay’ outside their comfort zone and familiarity. Though there’s nothing wrong if people reluctant to step outside their comfort zone. Be happy.

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Retreat?

A retreat centre is a place for Sadhana, to retreat the mind from worldly habits of social interactions and activities to silent the restless mind. Live alone, sit alone, walk alone, eat alone, meditate alone. It’s not an open house for community social recreation activities making social connections hanging out together busy chatting and gossiping, plotting and planning to chase away boredom and loneliness and empowering worldly attachments and identifications. Even in everyday life, one observes silence as much as possible renouncing worldly social interactions and activities, immerse in solitude and seclusion to be determined to annihilate the modification of the mind. Very few people indeed have this understanding and determination.

The basic teachings and practice of yoga vedanta

  • Let go the worldly/personal identification with the body and mind as ‘I’. The body and mind is not me, I am not the body or the mind.
  • Free the mind from pride and arrogance, superiority or inferiority towards any quality of names and forms that the mind identifying with as ‘I’ and ‘mine’. One’s thinking, belief, culture, education, religion, spirituality, gender, nationality, profession, knowledge, talents, skills, ideas, ability, achievement, family, relationship, friendship, marital status, social status, contribution, experiences, and etc. All these names and forms are not me, I am not all these names and forms.
  • Allow the mind to be opened towards what it knows and doesn’t know, do not blind-believe or blind-disbelieve. Undetermined or undisturbed by what the mind disagrees with, dislikes or doesn’t want.
  • Unattached towards any ideas, thinking and belief, including the existing ideas, information, thinking and belief in the mind coming from somewhere and everywhere.
  • Inquire the truth of everything, including all the teachings of yoga coming from different teachers or Gurus and reading books as well as all the existing worldly/social/cultural/religious thinking and belief in the mind that influence how the mind thinks, judges, acts and reacts.
  • Inquire what is this ‘I’, what is the ego and egoism.
  • Inquire what is suffering and the cause of suffering.
  • Unattached towards the physical body, the appearance, the physical health and fitness condition, the pleasantness and unpleasantness, the limitation, the ability and disability, the achievement and the impermanent changes.
  • Unattached towards the function of the mind, the state of the mind, the thinking, the belief, the thought activities, the mind perception of names and forms through the senses, the feelings and emotions, the known and unknown, the likes and dislikes, the agreements and disagreements, the desirable and undesirable.
  • Free the mind from the past memories and future imaginations. Train the mind to stay in the present as much as possible, effortlessly, gently, patiently, via persist practice without force.
  • Free the mind from craving and aversion.
  • Free the mind from judgment, comparison and expectation towards oneself and others.
  • Inquire what is the mind and what is going on in the mind.
  • Inquire the truth of ‘hurts’, ‘unhappiness’, ‘grief’, ‘painful sorrow’, ‘dissatisfaction’, ‘frustration’, ‘irritation’, ‘disappointment’, ‘anger’, ‘hatred’, ‘low self-esteem/low confidence’, ‘guilt’, ‘regret’, and all kind of impurities, including what the mind perceives as ‘happy’ and ‘positive’ feelings and emotions.
  • Be kind to the body and the mind, take care of the well-being of the body and mind, accepting the body and the mind as it is even though they are not perfect.
  • Purifying and rendering the mind pure, focus, balance, calm and quiet via the observation of Yama and Niyama and different types of Kriya, Yoga Asana, Pranayama, Pratyahara, Dharana, Dhyana practice, without attachment towards the practice or expectation towards the fruit of the practice, allow Samadhi to happen naturally when the practice is matured, intentionlessly, spontaneously and effortlessly.
  • Filtering inputs and outputs of the mind. Quiet and silent the mind.
  • Reduce or refrain from unnecessary worldly affairs, social networking, relationship building, mingling, interactions and activities, that give rise to ceaseless desires, restlessness and impurities.
  • Adopt a simple and quiet lifestyle, looking after the basic needs of the life maintenance of the body and mind, and divert maximum attention, importance, effort, time and energy into maintaining internal and external purity/cleanliness, quieting the thought current, developing one-pointedness and sharpening the intellect for the quest of the truth, to free the mind from ignorance, egoism and impurities.
  • Abandon or let go self-harm, superstitious thinking and belief, blind-believing, blind-following, politics, arguments, debates, discussions, conflicts, envy/jealousy, discrimination, bias, all kind of corruptions, gossips, vain talks, boasting, story telling, lying, plotting, scheming, manipulating, exploiting, worrying, anticipating, day dreaming, worldly/spiritual ambitions of gaining attention/support/fame/respect/title/power/acknowledgment/authorization, petite-mindedness, mischievousness, evilness, violence, worldly indulgence of the senses, physical/mental addictions, drugs abuse, intoxication, sexual misconducts, hypocrisy/untruthfulness in daily conducts and relationships with others, the desire to control/expect relationships/things/life/the world to be the way that ‘I’ like it to be, and all kind of conducts/desires driven by passion and lust.
  • Develop self-independence, self-control, self-discipline, self-inquiry, self-introspection, awareness, dispassion, right discrimination, correct understanding, right livelihood, straightforwardness, truthfulness, simplicity, patience, perseverance, determination, acceptance, tolerance, forbearance, forgiveness, adjustment, adaptation and accommodation.
  • Unattached towards all actions (action and inaction) and the fruit of actions. There’s no ‘I’ am performing actions or ‘I’ am the receiver of the fruit of actions. There’s no “I am good person doing good actions and will be receiving goodness in return.”
  • There is neither ‘I’ am selfish nor ‘I’ am unselfish. There’s no ‘I’ am selfless or ‘I’ perform selfless actions, or ‘I’ receive the fruit of selfless actions.
  • Inquire the truth of all and everything – Impermanence and Selflessness.
  • Inquire the many names but all are ONE – ‘silence’, ‘liberation’, ‘compassion’, ‘unconditional love’, ‘unconditional peace’, ‘inaction in actions’, ‘selflessness’, ‘egolessness’, ‘I-lessness’, ‘non-duality’, ‘oneness’, ‘non-separateness’, ‘fearlessness’, ‘intentionlessness’, ‘neither good nor bad’, ‘neither positive nor negative’, ‘attributelessness’, ‘namelessness’, ‘formlessness’, ‘birthlessness and deathlessness’, ‘beginninglessness and endlessless’, ‘beyond the thinking mind’, ‘beyond the worldly/social/cultural/religious thinking and belief’, ‘beyond the mind perception of names and forms’, ‘beyond pleasantness and unpleasantness’, ‘beyond happiness and unhappiness’, ‘beyond positive and negative’, ‘beyond meaningfulness and meaninglessness’, ‘beyond suffering and end of suffering’, ‘beyond good and bad karma’.
  • Unconditional love and peace, compassion and the ability to forgive and let go what the mind perceives as ‘bad’, ‘wrong’, ‘negative’, ‘undeserving’, ‘hurtful’, ‘sorrowful’, ‘painful’ and so on, are nothing to do with the impermanent and selfless physical conditions, appearance, strength, flexibility, stamina, limitations, ability and disability, the impermanent and selfless states of the mind, the mind perception of different qualities of names and forms, the intelligence, pleasant/unpleasant life experiences, or the condition and situation of the world. Identifying ourselves with any quality of names and forms that the mind perceives as ‘good’, ‘positive’, ‘meaningful’, ‘rightful’, ‘healthy’ and so on, doesn’t guarantee that the mind is free.
  • Identifying as ‘good people’ being ‘good’ and doing ‘good’, also doesn’t guarantee that the mind is free from ignorance, egoism, impurities, disturbance, unhappiness, loneliness, meaninglessness, dissatisfaction, disappointment, unhappiness, anger, hatred, jealousy, hurts, fear and worry, and all kinds of suffering.
  • Do our best making use of this life existence of the body and mind for bringing peace to oneself or the world without attachment, identification, judgment, comparison, or expectation. Serve, love, give, purify, meditate, realize, and let it go.
  • Peace is in this present moment when the mind is free from ignorance, egoism and impurities. It’s not being left behind in the past or to be found in the future. It’s not in the next life or in another life form.
  • Inquire the truth of all the teachings and practice mentioned here.

It’s everyone’s freedom whether they want to take up this practice or the teachings, or not.

Be free.

Sadhana advice from Swami Sivananda (3)

Excerpt from Essence of Vedanta

Fitness for Wisdom

One who is fit for receiving Wisdom of the Self shall receive it ‘in due time.’ Self-effort and passage of time work simultaneously and one cannot be distinguished from the other, for Providence and Personal exertion cannot be separated as they both work simultaneously and are interdependent. Rather, these are only two names for one and the same force of action.

Sri Sankaracharya had already exhorted that one has to undergo the disciplinary stages of Viveka, Vairagya, Sama, Dama, Uparati, Titiksha, Sraddha, Samadhana, and Mumukshutva before getting initiate into the mystery of Existence. One should not be initiated into the Truth of the Absolute unless he is found well developed in all these qualities.

Nowadays generally we find that aspirants do not have a strong desire for liberation. They may have a ray of Viveka and Vairagya of a mild variety. But it is very difficult to find an aspirant who cares for nothing but final Emancipation, who treats the whole world and its contents as mere straw, who meditates incessantly upon how to attain Salvation from embodied existence.

It is not easy to understand the meaning of Liberation.

How can it be possible for raw men of the world to realise the nullity of earthly existence and of worldly activities? Even advanced aspirants sometimes have got strong desire for doing something wonderful in this world, something which none has done before. Such people cannot have a real desire for Liberation. And such people are unfit for receiving Brahma Vidya.

It is only the Uttama-Adhikari, the best qualifier, who cares for nothing, who is totally indifferent to the ways of the world, who is ever silent and serene due to the dawn of proper knowledge, who is ever the same among the diverse men of the world, who is undisturbed by the distracted activity of the world, who is calm and peaceful, who has withdrawn himself from the bustle of life, who cares not for either death or life, who is unmindful of what is happening in the world, who is careless towards either this or that, that is really fit to receive the Ultimate wisdom of the Absolute!

Even if there is the slightest desire lurking inside other than the Realisation of the Absolute, the man will not be able to comprehend the true import of the Vedantic instructions by the Spiritual Teacher (Preceptor). He will have thousands of doubts and distractions in the mind which will entirely pull him down from the Vedantic Meditation.

A person should be desire for nothing else, than the realisation of Brahman. There should be no other thought throughout the day than of the way of attaining Self-realisation.

Every thought, every speech, every action, nay, every breath of the person should illustrate the method of realising the Absolute. Such a person is fit to receive Vedantic Wisdom.

Withdrawal From Multiplicity

Self-restraint is the opposite of self-expression. The latter tends towards Pravritti or life in the variegated Samsara, and the former leads to the Highest Integration through Nivritti of stepping back to Truth.

The creative diversifying power is turned in and sublimated into the spiritual splendour.

The withdrawal from multiplicity and centring oneself in Unity is effected through self-restraint which is the austere transformation of the creative objective force into the conscious Power that causes the blossoming of the sense of individual finitude into the expanse of objectless consciousness.

Variety is the meaning of manifestation. Every individual force is a copy of the limitless creative force and the natural tendency of this energy is to move towards the creation of multiplicity. This is the reason why the control of the action of creativity is found to be difficult in the case of those who are tied to individual physicality. An individual finds it hard to properly direct the cosmic habit unless he takes recourse to process of Spiritual Realisation. A spiritual Sadhaka goes to the source of this objectified energy and compel the force to diffuse itself in the serene Ground-Noumenon.

A person who has let loose the flow of the creative force gets entangled in the process of multiple-creation and ever remains away from the knowledge of the Non-Dual Truth of his Eternal Self. This is the root-background of the universal ethics that self-control is imperative to a seeker after the Absolute Reality.

Those who have discriminatively grasped the spiritual character of human life refrain from the instinctive practice of self-multiplication and devote themselves to the glorious task of directing the potential energy to conscious contemplation on the Spiritual Ideal through the triple transformation of the active emotional and intellectual aspects of the general human nature.

Such integrated persons possess a mighty power of understanding, analysis and meditation.

The Chhandogya Upanishad says that when purity and Sattva are increased, there is a generation of immense memory which paves the way to the shattering open of the knot of self.

The most intricate technic of the art of Self-realisation is mastered by the genius of an austere who has learnt to expand his formative lower into the plenitude of limitless life. Such austere spiritual beings flow with the lustrous spiritual strength which handles with ease even the most formidable of the diversifying forces of nature.

Fear is unknown to them and their divinised energy is centred in the Self to be utilised in transcending the realm of the ego-sense. They establish themselves in the unbroken vow of leaping over phenomenon into the heart of Existence. Such is the glory of self-restraint!

The control of the objective instincts is the preparation for world-renunciation in the quest of the Ultimate Essence. An abandonment of earthly nature effected by a distaste for particularities is what marks the character of a true austere Sadhaka. He should not enter the household, for, his path leads to Unity and not the creative social activity.

Alone and unfriended should he carry on the duty of Self-integration through unceasing selflessness and remembrance of the Divine Ideal. Selfless service polishes the self and rubs the ego and thus renders the person fit for the higher life of Dhyana and Brahma-Chintana.

A cutting off from acquaintance with relatives is necessary, for, Nivritti-Marga does not allow of any transient connections.

Sadhana advice from Swami Sivananda

If you give up idle talk and gossiping and idle curiosity to hear rumours and news of others and if you do not meddle with the affairs of others you will have ample time to do meditation.

Environments are not bad but your mind is bad. Your mind is not disciplined properly. Do not complain against bad environments but complain first against your own mind.

Train your mind first. If you practice concentration amidst unfavorable environments, you will grow strong, you will develop your will force quickly, you will become a dynamic personality.

Know things in their proper light. Do not be deluded. Emotion is mistaken for devotion. Violent jumping in the air during Sankirtan for divine ecstasy. Falling down in a swoon on account of exhaustion from too much jumping for Bhava Samadhi. Rajasic restlessness and motion for divine activities and Karma Yoga. A Tamasic man for a Sattvic man. Movement of air in rheumatism in the back for ascent of Kundalini. Tandri and deep sleep for Samadhi. Manorajya or building castles in the air for meditation. Physical nudity for Jivanmukta state. Learn to discriminate and become wise.

Do not utter such words as are calculated to bring your own self-glorification. You must forget at once what is bad. But you must not forget any good done to you by others. There is no expiation for that man who is ungrateful. Forget your good qualities. Forget the bad qualities of others. Forget the enmity of those who are inimical to you. Forget the good actions that you have done to others.

Do not be afraid of any other devil. Fear itself is the greatest devil. Kill this devil first. All other devils will take to their heels. All troubles are only imaginary. Fear comes of ignorance. There is fear where there is duality.

When you remain in the world, association with worldly persons is unavoidable. Cut short the conversation and the period of mixing with them.

The worldly duties are not ties. The world is the best teacher. You are not require to renounce the world and take shelter in the Himalayan cave to claim back your lost divinity. The world cannot stand in the way of your God-realisation. Live in the world but allow not the world to live in you. He, who living in the midst of temptations of the world attains perfection, is true hero.

If a yogi or a Sannyasin who is able to keep up serenity of mind while living in a cave in the forest, complains of disturbance of mind when he lives in the bustle of a city, he has no control of mind. He has no inner spiritual strength. He is not a practical Vedantin. He has no Self-realisation. He has not attained the goal of life. He is still within the domain of Maya.

A real yogi or a practical Vedantin is one who can keep perfect calmness of mind while performing intense activities amidst the bustle of a city. This is the central teaching of the Gita.

By destroying Vasanas and Sankalpas, you melt or annihilate the mind. By annihilating the mind, you kill egoism. By killing egoism, you know the Self. By knowing the Self you attain Self-realisation. By attaining Self-realisation you become free from all sorts of pains, tribulations and miseries. You enjoy supreme unalloyed bliss of the eternal and become That.

Destroy the Vasanas (of body, world and booklore). Withdraw the mind. Identified yourself with the Sakshi (silent witness of the mind).

You cannot wash the mind with soap and water to get rid of its impurities but if you eradicate desires and attachment, the mind will be purified of itself.

This Atman is Silence. The best conception of God is ‘Silence’. Therefore learn to be silent. Make the mind silent, waveless, thoughtless and desireless. This is real silence.

The world is a big wheel. It is revolving unceasingly. The mind is the nave of this wheel. Those who are egoistic, proud, passionate and greedy are caught up in this wheel. If you can stop the mind from moving, the world-wheel will come to a standstill and you will be freed from the round of births and deaths. If you wish to stop the mind from moving, you will have to annihilate egoism, pride, desire and greed.

Truth dawns by itself upon the mind of the tranquil who are equally good and friendly to all beings. Tranquillity of the mind is attained by eradication of desires and thoughts. Mind is agitated by desires and thoughts. When desires and thoughts are controlled, the mind becomes as calm as the lake which is not agitated by the winds. Tranquillity cannot be attained within a week or a month. Practice for a long time is essential.

Do not enter into heated discussion with people. Restrain the senses. Annihilate Raga-Dvesha (likes and dislikes). Extend compassion to all creatures. You will soon attain immortality.

A real aspirant who thirst for Self-realisation should be absolute honest in every dealing. Honesty is not only the best policy in him, but also a strict rule of daily conduct.

Life is not a misery. One should live for hundred years by performing action without attachment. Life is not a bondage when it is looked with the proper light. Such a man of proper knowledge looks on all beings as his own Self and his self as all beings. To him everything is his own Self, and he is not affected by grief, delusion or sorrow of any kind.

The Atman is not born, nor does it dies. It has not come from anywhere and it has not become anything. Unborn, constant, eternal, primeval, this one is not slain when the body is slain. This Atman is hidden in the deep core of the heart of beings. It cannot be attained by any amount of reasoning, study or instruction. It comes only through the Supreme grace. A man of bad conduct, who has not ceased from crookedness, cannot hope to attain the Atman.

The road to Supreme is clothed with pricking thorns. It is sharp like the edge of a razor, hard to tread, a very difficult path! It can be trodden only with the help of knowledge obtained from men of wisdom. Knowing That, one is liberated from the terrible mouth of death.

The mind and the senses always run outwards. Only the man of self-discipline and perseverance can gaze inward and experience the state of Atman as it really is. The childish who have no knowledge of the Truth, run after external pleasures and they fall into the widespread of death. Only the wise, knowing the state of Immortality, seek not the stable Brahman among things which are impermanent here.

The Atman or the Brahman has no connection with the world of change. The goodness, the light, the pleasure and the beauty of the world is not to be found there even in name. That State is experienced when the senses cease to work together with the mind and when the intellect does not move, and when there is mere consciousness. When all desires which are lodged in the heart are liberated, then the mortal becomes immortal. Herein he attains Brahman.

Brahman is Truth, Knowledge, Infinity, Bliss. Brahman is Bhuma where one sees nothing else, hears nothing else and understands nothing else. It rests on nothing else. On it everything else rests. One who knows this rejoices in his own Self and rests contented in his own Self.

Sacrifice cannot bring salvation. They are mere temptations which bind one to birth and death. The deluded people think that mere sacrifice and charity constitute eternal blessedness. They are mistaken. What is not the effect of action is not attained by any amount of action. Brahman which is not done cannot be attained by what is done. Having scrutinised the nature of the world, a wise man should arrive at indifference and dispassion. He must approach a preceptor and learn Brahma-Vidya from him. Such a fortunate soul rends asunder the knot of ignorance.

There is no other duty for man except meditation on the Self. Dismissing all else, one should establish himself in the Self. There remains nothing to be done or attained, when the Self is experienced. There is nothing but Brahman. All this is Brahman.

Existence alone was in the beginning. This was one alone without a second. From that everything else was produced. The modifications of it are only apparent. There is no world except mere names and forms, mysteriously connected with one another. There is no sun or moon except mere colours or fictitious forms. When the colours are distinguished, the sun loses it sunhood, the moon loses its moonhood, things loses their thingness. Brahman alone exists.

The Self alone is dear. One who loves something other than the Self loses what he loves. The Self is the Absolute. One who knows this becomes indestructible. He is only a beast who considers he and his God are different. Not for the sake of this all this is dear, but for the sake of the Self this all is dear. By knowing that Self, everything else becomes automatically known, for the Self indeed is this all.

The Self is an ocean without a shore and a surface. It is mere Existence, Consciousness and Bliss. Where there is duality as it were, one can speak to the other, see the other and understand the other, but where everything is just one’s own Self, then who can speak to whom, who can see whom, who can understand whom? This is the Supreme end. That is the Supreme blessing. That is the Supreme Bliss. On a part of this Bliss other creatures are living.

He who is without desire, who is freed from desire, whose desire is satisfied, whose desire is the Self – his Pranas do not depart. He being Brahman Itself, becomes Brahman immediately.

One who sees His own Atman in all beings, and all beings in his own Atman – he becomes fearless. He is not deluded by the objects of the senses. He is not particularly attached to any object or being. Time and space bow before him and withdraw. He lives in the one Great Present. There is neither a past nor a future for him. There is neither a ‘here’ not a ‘there’.

The apparent change does not belong to the Atman. Nay, even death is not the end. It is but another apparent change. Life continues beyond. Man sleeps with one encasement and wakes up after a short while with another encasement! Death has lost its dread for him! He has achieved the impossible – he has eluded the grasp of Death itself!

The senses have been created with a natural tendency to flow out towards the objective universe. This externalisation dissipates the rays of the mind, weaken the intellect and blind the eyes of intuitive perception. Unity is falsely represented as diversity, the untrue appears to be True, pain appears to be pleasure, and shadows holds out greater charms that the Substance Itself. This is the path of ‘Preya’ (the Pleasant) which the dullwitted ignorant man pursues.

The Atman is Akarta, non-doer. It is Abhokta, non-enjoyer! Realisation of this Truth enables man to transcend Samsara or the cycle of births and deaths.

Renunciation is necessary, but inner renunciation born out of true knowledge that the Atman is Akarta and Abhokta, and that it is not affected by the actions of the sense-organs, is considered preferable to external renunciation of physical actions. Man should perform his duties, in the proper spirit. Such actions do not bind him, but on the other hand they help him to liberate himself.

The deluded attachment to men and women, friends and relatives, money and gold, has to be ruthlessly burnt to ashes! All the so-called duties of the world have to be kicked away for the sake of that glorious state of Self-realisation.

Kick off the world ruthlessly. Enough of tea and coffee, enough of soda, lemonade and crushes, enough of novels and cinemas, enough of races and aeroplanes, enough of father, mother, brothers, children, friends and relatives! You came alone and you will go alone.

A worldly-minded fashionable wife (or husband) is a sharp knife to cut off the life of the husband (or wife). Be wedded to Santi and have Vairagya as as the sons, and Viveka the magnanimous daughter and eat the delicious divine fruit of Atma Jnana which can make you immortal!

Application of soap to the body, oil to the hair, powder to the face, looking into the mirror a thousand and one times a day, wearing rings on the fingers – these and many like these will intensify your attachment to the body. Therefore give up all these things ruthlessly.

The cause of pain is love of pleasure. The cause of death is love of sensual life. Death is a horrible thing to him who is intensely attached to sensual life. Words like cremation, murder, death, corpse, burial, make the sensualist shudder at heart, for he is extremely attached to the body and the objects of the senses. “How to part with the sensual objects?” is his great cause of misery. Pity!

According to vedanta, annihilation of Adviya or ignorance leads to Samadhi. According to Patanjali Rishi, the aspirant attains Samadhi by removing the hold of Prakriti by practice and discipline.

The Vedantin enjoys the eternal bliss and natural easiness of Sahaja Samadhi. He remains as Sakshi or silent witness. He does not make any serious attempt to control the psychic stream or thought-current. He raises the Brahmakara Vritti by meditating on the significance of “Tat Tvam Asi” Mahavakya.

The Samadhi in the Jnani is effortless and spontaneous. Wherever the mind goes, there it experiences Samadhi. He rests in Samadhi always. There is no “In Samadhi” and “Out of Samadhi” for a sage. He enjoys freedom, bliss and peace, in all moments of his life.

Yogic Samadhi is analytical and discriminative. In this Samadhi greater stress is laid upon the discrimination between the Prakriti and the Purusha. In Jnana Samadhi, no discrimination is needed. Brahmakara Vritti, raised by an attempt to become identical with the Supreme Self or Brahma Chintana, destroys Avidya and dies by itself.

No more words. Enough of discussions and heated debates. Retire into a solitary room. Close your eyes. Have deep silent meditation. destroy the Sankalpas, thoughts, whims, fancies and desires when they arise from the surface of the mind.

You are left alone now. You have nothing to see and nothing to hear. There is none to cheer you. You will have to depend on yourself. Do not look backward. Forget the past. Forget the body and the world.

“Gathering his mind, the Yogi should retire to a mountain-cave, a temple or a secluded room. He should not associate with anything through mind, speech and action, for accumulation of and association with things cause misery to Yogis. He should cultivate indifference towards everything. He should be regular about his diet. Worldly gain should cause him no pleasure, nor worldly loss any sorrow. He should look upon one with an equal eye, both who censures him and one who bows before him. Whether good is happening to anybody or evil, he should not reflect. When there is gain he should not be besides himself with joy, nor should he worry when there is loss. He should look upon all beings with an equal eye and should remain unattached like the air. He who thus keeps his mind in health, works for others, cultivates an equal eye towards everything and everybody and lives for six months a regular disciplined life, can realise Brahman and attain Brahmanhood (Nirvikalpa Samadhi) himself.” (Mahabharata – Santi-Parva)

“Humility, unpretentiousness, harmlessness, forgiveness, rectitude, service of the teacher, purity, steadfastness, self-control, dispassion towards the objects of the senses, insight into the pain and evil of birth, death, old age and sickness, unattachment, absence of self-identification with son, wife, or home, and constant balance of mind in wished-for and unwished-for events, unflinching devotion to Me by Yoga, without other objects, resort to sequestered places, absence of enjoyment in the company of men, constancy in the wisdom of the Self, understanding the object of essential wisdom, that is declared to be real wisdom, all else is ignorance.” (Bhagavadgita)