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)

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What is freedom in yoga?

Freedom in yoga might not be the freedom that many would be interested in or looking for, as it opposes to what worldly freedom is about. To obtain this freedom in yoga it requires tremendous self-discipline, self-restriction, renunciation, seclusion, solitude, silence, will-power, determination and forbearance, where most people would prefer to live and enjoy a worldly passionate life (of eat, sleep, play, talk, enjoyment, stimulation, social interaction, building relationships, building self-esteem, empowerment of a personal identity, lust and reprocreate) than to live a life of desire-less, renunciation, seclusion, solitude, silence, self-discipline and self-restriction.

In the worldly thinking and belief, freedom might mean unrestricted freedom of thinking, action and speech, freedom of religion, freedom of going places, freedom of living a quality of life that I like it to be, and freedom of being free to be who I think I am or who I want to be.

There’s nothing wrong when people feel happy, confident and meaningful if they are living a quality of life the way that they like it to be or the way that they think it should be. There’s no suffering if one doesn’t attach onto the happy feelings, confidence and meaningfulness that derived from a quality of life that they like very much. But if one has attachment towards the happy feelings, confidence and meaningfulness that derived from a quality of life that they like very much, then there will be suffering when impermanence strikes, as life changes into something else and one is being separated from the life or people whom they love every much. And it’s okay, as people think and believe this is what life is about – swaying in between happiness and grief. But there are those who would choose to realize unconditional peace to be free from this restlessness of swaying in between happiness and grief.

In yoga, freedom is when the mind is completely be free from ignorance and egoism, not being conditioned or limited by any particular worldly cultural, social, religious and personal thinking and belief, being free from worldly attachment, identification, and passionate desires of craving and aversion. There’s no attachment and identification to be ‘somebody’ whom I think I am or whom I want to be. This freedom exists in all and everyone when the mind is ready to let go of worldly conditioned thinking and belief, and egoism of attachment, identification and passionate desires of craving and aversion.

People might have come in contact with some forms of teachings that would lead one to attain this freedom from ignorance and egoism, but not many are interested in obtaining this freedom. Meanwhile those who might be interested in this freedom, but they might not be determined enough to let go all the worldly conditioned thinking and belief, attachments, identifications and passionate desires of craving and aversion.

This freedom is nothing to do with whether one believes or disbelieves in God and spirituality, whether one has or doesn’t have a religion and religious practice, whether one does or doesn’t do ‘good actions’ and ‘bad actions’, whether one is being recognized as ‘good person’ or ‘bad person’, ‘happy being’ or ‘unhappy being’, ‘intelligent being’ or ‘unintelligent being’.

Just like the breath. It’s universal disregard all the different qualities of names and forms of all beings. It doesn’t belong to any particular thinking and belief, physical condition/ability/limitation, state of the mind, race, skin colour, language spoken, intellectual level, culture, religion, personality, talent, skill, creativity, behavior, education and social background.

All and everyone can realize this freedom without any discrimination towards all the different qualities of names and forms. What stops people from realizing this freedom is the deep rooted ignorance and egoism that hold them back from moving towards the life of desire-less, self-discipline and self-restriction.

One who practices yoga stops feeding the egoism of one’s mind as well as others’ minds. One could understand this naturally even without a teacher when one begins to observe the practice of silence. That is what yoga practice is all about – Starving the ego, until the ego is completely annihilated. But not many people would take seriously about the practice of silence and about stop feeding the egoism or starving the egoism, as people might not know what is the practice of silence and what is stop feeding the egoism or starving the egoism.

Without certain degrees of renunciation from worldly family/social life, it’s not easy for the mind to observe silence when there are always people around, especially family and friends, who want/expect to engage in communication and interaction and all sorts of worldly activities. Those who believe in ‘family and friends’ is the most important thing in life might not understand the greatness of the practice of renunciation/silence, and might criticize the practice of renunciation/silence as a form of selfishness/irresponsibility/inhumanity. Only a few could understand that renunciation and the practice of silence is indeed a great noble action, to free the mind from ignorance and egoism, to be kind to all beings without discrimination and to serve humanity, selflessly and compassionately.

May all be free…

All kinds of suffering, unrest, ignorance, selfishness, unjust, violence, dissatisfaction, disappointment, and fear will always exist in the perception of names and forms in the worldly life existence of the ignorant and egoistic minds.

Buddha taught living beings how to be free from suffering.

Buddha didn’t teach living beings how to make the world of names and forms to be free from all kinds of suffering or unhappiness. Or Wishing there will only be desirable, pleasant and happy experiences, and no undesirable, unpleasant and unhappy experiences in the world of impermanent names and forms.

Buddha taught living beings to purify one’s mind, cultivate one’s kindness, to refrain oneself from evil thinking, action and speech.

Buddha didn’t teach living beings to ‘purify’ other beings’ mind, to make other beings to cultivate kindness, or to make other beings to refrain from evil thinking, action and speech.

As the world is just what it is. It is neither a suffering place nor a non-suffering place.

Suffering derives from ignorant of the truth and egoism.

To be free from suffering, one works on eliminating ignorance and egoism from one’s mind.

As the perception of the worldly life existence is not outside the mind. It’s within the mind.

Purify and tame one’s mind, and be free.

The world of impermanent names and forms will still be what it is. All other beings will still be what they are. But, one is free from suffering for being free from ignorance and egoism while living in the world of impermanent names and forms.

This is not selfish.

No one can change another being.

One might can influence others to work on their own salvation when oneself is fully purified and be free from ignorance and egoism, without the intention to change other beings or change the world to be the way that the egoistic mind desires, or thinks how it should be.

Purifying and taming one’s mind is the greatest contribution towards humanity and world peace and harmony.

May all be free…

How to help other beings who are in suffering?

To be able to help other beings to be free from all kinds of suffering in this world of impermanence, ourselves must first be free.

To be free from suffering is none other than to annihilate the egoism, practice non-attachment, let go of identification and desires of craving and aversion, go beyond all the names and forms, be free from ignorance, seeing the truth of things as they are, make use of this body and mind for attaining emancipation or Self-realization, and to perform selfless actions through this life existence.

Everyone must work hard independently by themselves through their own effort, concentration and determination to be free from ignorance, the root cause of all sufferings.

When we see other beings being in physical, mental and emotional suffering, and out of compassion, we might want to help as much as we can, to provide financial, medical, moral, physical, mental and emotional supports. But, all these supports have certain limitation. We might feel frustrated, disappointed, angry and depressed about situation that is out of our ability and control, or the reality is not the way that how we like it to be.

Whether the experiences that we go through in this life existence are pleasant or unpleasant, good or bad, joyful or sorrowful, easy or hard, all experiences are here to allow us to work on personal evolution and emancipation.

By letting go of egoism, attachment, identification and expectation, there’s no clinging or craving towards the pleasant or desirable experiences, there’s no aversion towards the unpleasant or undesirable experiences. The mind will be resting in a state of equanimity being free from all sorts of impurities like anger, hatred, jealousy, greed, dissatisfaction, disappointment, distraction, agitation, depression, feelings of hurt, guilt, regret, ill-will, ill-thinking, fear, worry, and etc. An equanimous mind allows itself to perceive or reflect the truth of names and forms as they are, without being disturbed, or influenced, or determined by all the different qualities of name and form, whether they are pleasant or unpleasant. There’s no attachment onto all the perceptions of name and form.

This is not the same as those who are mean, hard and cold, without thoughtfulness, sympathy or empathy towards other beings difficulties or suffering.

If we are not free from ignorance, then even though we think we are quite intelligent, knowledgeable, skillful and compassionate beings, and we want to help other beings who are suffering all kinds of difficult conditions and situations, we can’t eliminate all the sufferings in the entire world due to many limitations of a worldly life existence. If we have attachment and expectation, we will be in a state of frustration, disappointment, depression and anger.

Everyone has the right and their own reasons to perform actions, or not, to decide what they want and don’t want.

Nobody can condemn another for what they think and believe, what they do and don’t do, what they want and don’t want, what they agree and don’t agree with.

Just like when somebody decides not to have any children in life due to certain reasons, that is his or her freedom of choice. No one can condemn this person for not wanting to have children.

If people want to have many children of their own and also love to adopt some other children who don’t have parents, or a family, or a home, within or exceed their capability, that is their freedom of choice. No one can condemn them for wanting many children. We have to take the responsibility for our decision to be having these children, and to provide and support them until they are independent. We also have to endure all the hardships that may arise due to the responsibility that we have committed ourselves into.

Untrained minds are unpredictable. A mind used to be very calm, positive, happy and kind might lose its balance under extreme condition, situation, pressure and desperation. One might be over-powered by selfish desires or survival instinct, loses its calmness and will abandon morality, self-control and righteousness, and commit violence or immoral behavior.

The best charity we can give to all beings is not about giving food, shelter, emotional and educational support, so that everyone can have the ability to make a living to feed themselves, or having the opportunity to have their own home and build a family, or having a sufficient comfortable living, or having higher education, but it’s the knowledge of how to be free from ignorance and suffering, to be able to live in peace and harmony from within, undetermined by any qualities of name and form, having the ability to maintain equanimity and clarity of mind, being free from the influence of anger, hatred, jealousy, greed, ill-will, violence, or fear, under any circumstances, condition and situation.

As even by having opportunity in life to grow and improve, and knowing how to make a living to feed ourselves, or having a comfortable living and higher education, it doesn’t guarantee that we will be peaceful and live in harmony, if we are not free from ignorance. There’s no guarantee that once a being is being provided with the basic need for survival, this being will also be free from ignorance, egoism, attachment, craving, aversion, desires, greed, anger, hatred, dissatisfaction, disappointment, jealousy, offensiveness, defensiveness, violence, ill-will, fear and worry.

When a being is free from ignorance, then it doesn’t matter what is the life experience, or how is the life condition, or how is the environment, this being is not being affected, or disturbed, or influenced, or determined by all the impermanent pleasant and unpleasant experiences of the body and mind. When the mind is free from desires of craving and aversion, there’s no clinging onto life existence, there’s no suffering even though life can be really difficult and life threatening. This being will be able to confront any condition and situation calmly and patiently, and doesn’t crave for or expect any forms of assistance and support. This being doesn’t need to be free from suffering, as there’s none.

Om shanti.

Compassion and yoga practice

“It’s not easy to be free from the ego and the side products of the egoism like anger, hatred, jealousy, dissatisfaction, disappointment, feelings of hurt, fear and worry… But, keep practice. Keep letting go as much as we can. Try our best. No judgment. No expectation. Just keep practice and keep trying… And from time to time, without any expectation, we will see that our mind has changed its thinking pattern and reactions towards all the names and forms that it perceives through the senses due to the enhanced self-awareness, self-control and self-discipline… All our practice and efforts are not wasted.”

In the beginning, the ego might be very hard and stubborn. Through ceaseless practice, this ego will be soften and less stubborn. Eventually this ego will ‘dissolve’ completely, and the mind will be free from egoism, and just being what it is.

Anger is a by-product of the egoism. They exist together. Unless the egoism is completely gone, there will always be anger manifests in the mind from time to time whenever the mind experiences or perceives something that the ego doesn’t like, doesn’t want and disagrees with. Same as all the other impurities like hatred, greed, jealousy, stinginess, fear, worry, pride, arrogance, feelings of hurt, feelings of guilt, agitation, depression, dissatisfaction, disappointment, and so on, are all the by-products of the egoism.

Anger is not a negative or bad thing. It is neither good nor bad.

We were often being told by some other people that anger is not good, that we should not express anger as it will hurt ourselves and others. There is some truth in this saying, but, we were not told how to deal with anger, or how to be free from anger. We tend to suppress anger, and this doesn’t help at all, but instead it may cause further damage to ourselves (mental and physical health) and eventually it will become the main cause of conflict in our relationships with others.

The existence of anger allows us to know what is compassion.

If we don’t have self-awareness and self-control, then when our mind is over-powered by anger, we might be doing or saying something violent and hurtful that might hurt ourselves and others under the influence of this anger, which we might regret afterwards when our mind calms down.

If we have self-awareness and self-control, we will know how to be aware of anger when it manifests in the mind, acknowledge it and observe it with compassion towards ourselves and others so that we don’t generate actions and speech that will hurt ourselves and others. Be acknowledged that this mind is disturbed and upset in this present moment, and it’s okay. Knowing that this is impermanent. Without pushing away or suppressing this anger or agitation. Without identification with this anger. Without feeding or strengthening this anger with further negative thinking. Without judgment about this mind or this anger is not good, or it’s bad. Without expectation towards this mind that it has to be good and calm all the time, and anger shouldn’t exist in the mind at all. We allow this anger to be there, change and pass away, without being over-powered or influenced by it. Without hurting ourselves and others. In this way, we won’t be generating and accumulating tension into the body and mind.

Compassion is yoga practice. It’s the entire yoga practice.

For example, when someone is unhappy, dissatisfied and agitated, is showing anger to us, and blames us for his/her unhappiness, dissatisfaction and frustration. There might be two reactions coming from our minds –

1.) This being (I), the ego feels being victimized, attacked and hurt, and will react like this – ‘I’ did nothing wrong. ‘I’ don’t deserve to be treated like this. Why are you angry with me? It’s not my fault. Do not be angry with me. Angry is evil behavior. You shouldn’t be angry. You shouldn’t express your anger. And now, I am disturbed by your bad behavior, I am really ‘angry’ and ‘upset’ with you for you being angry and upset with me.

This is selfish thinking and reaction of self-protection without correct understanding of the mind and its modifications.

There’s no compassion in this being (I). Only selfish thinking and concerns about ‘I’ and ‘my feelings’.

This doesn’t help the person who is angry and unhappy to stop being angry and unhappy, and it doesn’t help this person to come out from the suffering of anger and unhappiness. As ourselves, are also influenced by ignorance and egoism, we are not free.

2.) The egoless and compassionate mind of this being (I) is aware of this person is suffering, is disturbed, unhappy and upset. Even though it is not the fault of this being (I), it is okay for this person to express his/her anger and unhappiness onto this being (I). He/she might get some reliefs from the tension of anger and unhappiness to a certain extend. Allow this person to express and behave as he/she is. This egoless mind is undisturbed, unaffected, undetermined, unhurt by this person’s expression and behavior out of anger and unhappiness. Without judgment towards this person as bad person, or judging this behavior as wrong or bad. Without expectation that this person should not be angry or unhappy, or shouldn’t express anger and unhappiness. Without identification as a victim of other people’s anger and unhappiness. Allow this person to express freely what is disturbing or upsetting him/her. Embrace him/her as he/she is, especially when his/her mind is disturbed, unhappy and frustrated. Being compassionate towards this being who is in suffering.

When this person starts to calm down as the anger and unhappiness fade away, this person might be able to see the truth of what is really happening, and be aware of the unconditional love coming from this being (I), and starts to be compassionate towards oneself and others, by seeing the truth of anger and unhappiness is coming from our own egoism, it’s not coming from anyone or anything that we dislike and disagree with. This person might start to be aware of the mind and the reactions of the mind, to develop self-awareness and self-control, and stop hurting oneself and others out of any impurities that manifest in the mind from time to time, due to the reactions of the ego towards the objects of names and forms that it doesn’t like, doesn’t want and disagrees with.

This might help someone who is suffering to come out from suffering.

Even if this person doesn’t come out from suffering after we showed compassion towards him/her, it’s okay. There’s no attachment, no judgment, no expectation. Let it be.

This is compassion. This is our yoga practice.

Keep trying and keep practicing. Soften the ego, and there will be less such reactions and impurities to arise in the mind. And upon the annihilation of the ego, there will be no such egoistic reactions in the mind for any impurities to arise in the mind, to influence the mind to behave violently and hurtfully towards oneself and others.

Om shanti.