Selfless actions influence others without the intention to change or control others

Selfless actions could influence others as well as the condition or situation in the world, but without the egoistic intention to change or control others and the condition or situation in the world to be the way that the egoistic minds would like it to be, or think and believe how it should be.

There’s no disappointment, frustration, anger, hatred, or depression when things are not ‘being’ or ‘changing’ to be the way that the egoistic minds would like it to be, if actions that could influence others and the condition or situation in the world are being performed out of selflessness and compassion, selflessly and intentionlessly, without ‘good intention’ to be performing ‘good actions’ that the egoistic minds ‘desire’ or ‘hope’ to ‘change’ others and the condition or situation in the world to be ‘good’ the way that the minds think and believe what is good.

Similarly, most of the time, when ‘good minds’ have ‘good intention’ to tell the truth of ‘something not good’ about somebody or some organization might provoke the dissatisfaction, frustration, anger and hatred in the egoistic minds where their desires or agendas are being affected directly or indirectly by ‘the intentional good action’ of ‘telling the truth of something not good’.

Just look at our everyday life interaction with people around us, especially those whom we know. When we see someone whom we know does something that we think is wrong out of ignorance, we might have ‘good intention’ to tell the truth of ‘someone is doing something wrong out of ignorance’ and the consequence of that is usually very ‘unpleasant’ as either the person might react with feelings of hurt, shame, guilt, regret or self-blame towards oneself if this person suffers from low self-esteem, depression or over sensitive, or this person might react with feelings of being insulted, humiliated, belittled, intimidated, anger and hatred, if this person suffers from pride and arrogance. Unless the minds are free from ignorance and egoism, and be able to see, or hear, or coming in contact with the truth and allowing the truth to be what it is, but if people would do something wrong/bad out of ignorance it also means that they are not free from ignorance. And the minds that are not free from ignorance don’t have the ‘understanding’ and ‘ability’ to deal with ‘the truth’ openly and peacefully.

Most of the time, ‘the truth of something not nice’ told by others appears to be something hard, or harsh, or cruel, or dislikable, or disagreeable, or offensive, or hurtful, or insulting, or humiliating, or inappreciative, or ungrateful, or unsupportive, or negative, or unloving, or unkind to the egoistic minds, including knowledgeable and intelligent minds. Most egoistic prideful minds prefer to hear ‘nice things’ or ‘kind words’ about themselves. Many people say, “Don’t say anything ‘not nice’.”

And hence, ‘the truth’ must be self-aware or self-realized.

More importantly, the truth is just what it is. It’s neither positive nor negative, neither right nor wrong, neither good nor bad, neither nice nor not nice. But impure egoistic minds that are functioning under the influence of duality interpret everything as positive and negative, right and wrong, good and bad, nice and not nice, and react spontaneously and emotionally influenced by the likes and dislikes, agreements and disagreements coming from the egoistic mind based on the thinking and believe in the mind to judge and react towards all the perceived names and forms or experiences, to feel pleased or displeased.

That’s why the relation between ‘the truth’ and ‘silence’. And hence, the practice of ‘silence’ is very important and relevant in the path of yoga and Buddhism of self-inquiry and self-realization of the truth to attain liberation from ignorance and suffering.

This ‘silence’ doesn’t mean intentionally not seeing, not hearing, not smelling, not tasting, not feeling/sensing or not thinking ‘something that the mind thinks and believes as bad/wrong/negative/not nice’, or not performing any necessary actions. This ‘silence’ also doesn’t mean intentionally denying ‘the truth of something’.

Without any of the senses functioning, or without the idea of denying ‘the truth of something’, or being unable/unwilling to perform any physical or verbal actions doesn’t mean that the mind is free from the suffering of ignorance, egoism, restlessness and impurities. But, there’s no ego or ‘I’ being there to ceaselessly act and react out of ‘intention’ or ‘aspiration’ to change or control others or the world to be in certain ways, to be attaining or not attaining ‘certain qualities of names and forms’ that the ego desires or doesn’t desire to be identifying with or to be possessing when there is an ego, or the idea of ‘I’, existing and identifying with the modification of the mind, attaching onto and identifying with the actions and the fruit of actions (being passionate towards one’s actions and there’s attachment, identification and expectation towards the fruit of one’s actions.)

Be free from the idea or thinking of “I want others and the world to be like this and I don’t want others and the world to be like that.”

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Perform self-inquiry towards all the doubts in one’s mind

There’s nothing wrong with reading and memorizing and studying the teachings from the ancient scriptures of Yoga or Buddhism. Just that one needs to know how to unattached towards all the teachings in the scriptures, even if some or all of the teachings might seem to be agreeable or disagreeable to the mind based on what the mind thinks it knows, without blind-agreeing/disagreeing, blind-believing, or blind-following, but be determined to purify the mind to free the mind from egoism and impurities, to allow the mind to perform inquiry/investigation to inquire the truth of all these teachings whether they are true, or not.

At the same time, when the mind is still under the influence of ignorance, egoism and impurities, the mind might generate disagreement or dislike towards some or all of the teachings, and out of the egoistic habit of the mind, it might feel disturbed or resentment towards the teachings that the mind disagrees with or dislikes. The disturbed mind would want to argue or debate or discuss about the truth of this and that, which the mind itself isn’t sure what it is. The mind that ‘knows’, would be in silence, allowing others to ‘understand’ or ‘interpret’ this and that in their own ways/versions.

It’s not so much about whether the teachings in the scriptures are all true, or not. Or whether there’s some misinterpretation coming from the impure mind while studying and analyzing the teachings, or there’s some misleading coming from those who ‘prepared’ the scriptures while putting the teachings into words/texts in a particular language, or there’s some imperfection while describing/translating the teachings into a particular language.

Any kinds of written texts or verbal words in any particular form of language is imperfect. That’s why the truth can only be realized through self-realization under a pure mind, and it can never be described/translated into the form of verbal or written words/texts of any languages. Buddha already stated that the truth can only be attained through self-realization via a pure and quiet mind reflection for the mind reflects upon itself to know thyself, it’s never through reading/studying/analyzing/debating/discussing or getting answers from anyone by asking questions, as one will never know whether all the answers from anyone is true, or not, unless one realizes the truth by itself.

Dhamma cannot be written down in words of any languages, and if the teachings had to be passing down through verbal form and be translated into other languages in verbal or written form, and be kept in the form of texts/words in any particular languages, it’s not perfect. Everyone who sincerely wants to follow the path of yoga or Buddhism, must work diligently on purifying and quieting the restless mind to allow the mind to inquire/reflect the truth of everything, including all the teachings from all the scriptures (any kind of teachings in text form or in verbal form of any particular language.)

And it’s not important at all whether the agreements and disagreements coming from the impure mind towards the teachings are true, or not. But it’s about the mind develops non-attachment towards all the teachings as well as all the impure mind reactions of agreements and disagreements towards everything based on ‘what the mind thinks it knows or understands’, without being disturbed by something that the mind disagrees with or dislikes, without being attached onto something that the mind agrees with or likes, remain equanimous being free from craving and aversion towards the duality of what the mind thinks and believes or understands as ‘right’ and ‘wrong’, or ‘true’ and ‘untrue’, that is upmost important.

Any form of argument, debate and discussion that derived from impure minds are useless as the minds are functioning under the influence of impurities. If the mind is free from impurities, there’s no argument, debate or discussion. Swami Sivananda mentioned repeatedly many times in many of his books – Abandon all forms of argument, debate and discussion. Purify and silent the mind. Meditate and realize. Ajahn Chah mentioned in his teachings – There’s only one book to read – the heart, look within and know thyself. Buddha’s teaching – Do not blind-believing or blind-following, investigate the truth of everything via self-realization through purification of the mind and the annihilation of ignorance and egoism – attachment, identification, the desire of craving and aversion.

The truth is there as it is when the mind is pure and quiet, being free from the influence of duality, being free from ignorance and the by-products of ignorance – egoism, impurities and restlessness of the modification of the mind. The truth is not a belief. The truth is just what things are. The truth is still the truth, that all are impermanent and selfless, including what the impure mind perceives as pleasurable enjoyment or painful suffering, regardless of what the mind thinks it knows or doesn’t know, or whether the mind agrees or disagrees with what it perceives based on what it thinks it understands, or whether the mind thinks itself is perfect or imperfect, or whether the world that the mind perceives through the senses appears to be pleasant or unpleasant, or whether the mind is happy or unhappy.

Those who had never read or come in contact with any scriptures or teachings, can still attain self-realization and be free from ignorance and suffering, when the mind is pure. Being free from ignorance and suffering doesn’t change the truth of impermanence and selflessness in all the names and forms, or doesn’t change all the names and forms to be the way that the impure egoistic minds would like them to be.

Be free from the belief of ‘positive mind power’ to ‘change’ the world

There’s nothing wrong with ‘positive’ minds strongly believe in ‘positive thinking’ or ‘positive mind power’ to change the perceived reality that they don’t like to be something that they prefer, and wish for ‘positive qualities in the world’ to ‘change’ or ‘make’ the world to be (more) good, peaceful and harmony, or even better, if the world can be all good, peaceful and harmony.

It’s better to have ‘positive’ good and kind thoughts than ‘negative’ bad and evil thoughts, in one’s mind. And most ‘positive’ minds have ‘wishful thinking’ of ‘changing’ the world via ‘positive mind power’.

It’s just not the objective of yoga and meditation practice.

No doubt that ‘positive thinking’ in one’s mind can motivate oneself to perform actions that ‘might’ benefit oneself and the world in certain ways, but developing ‘positive mind power’ with the intention/wish/desire to change the world to be the way that the mind would like it to be, is not part of the yoga and meditation practice. If one’s mind is free from ignorance and impurities, it would definitely help the world to have less an ignorant and impure being, but it doesn’t take away or eliminate ignorance and impurities from other beings in the world.

The ‘positive thinking’ in yoga practice is to allow the mind to counter ‘negative thinking’ and to ‘cheerfully’ deal with difficult condition and situation that is not necessarily the way that the mind would like it to be, to be persevered in one’s yoga and meditation practice on the path towards self-realization and liberation from ignorance and suffering. It’s not about to develop ‘positive super mind power’ to ‘wish’ and ‘change’ the world to be something that it is not, or ‘wish’ and ‘change’ other beings to be someone whom they are not.

The space is still what it is, whether people think it is too small and wish that it is bigger, or people think that it is too big and wish that it is smaller.

The sun is still what it is, whether people think it is not the way that it should be and wish that the sun to be something else that it is not.

The world is still what it is, whether people think that it has too much bad and wish that it has less bad and more good, or people think that it has too much good and wish that it has less good and more bad.

The world will still be full of ignorant and selfish and impure beings with ignorant thinking, belief and behavior, and the consequences of ignorance, no matter how many ‘positive and kind’ people try to collect ‘positive mind power’ with positive intention/hope/wish for ‘world peace’ or ‘a world free from ignorance’. Wars/riots/conflicts/discrimination/unjust/violence/greed were/are/will be still going on here and there, among countries or communities or families or species or tribes or genders, and within a country or community or family or tribe or species or gender, due to ignorance, egoism and impurities in all the minds.

People think and believe, “I am inspired by Buddha.” But Buddha didn’t intent to ‘inspire’ anyone. There are many weren’t inspired by Buddha. But Buddha didn’t intent to ‘not inspire’ anyone.

The real practice of yoga and meditation is to silent this restless mind, that is here, functioning and perceiving all the good and bad qualities of names and forms. All the other aspirations and inspirations are merely the play of ignorance/egoism or Maya. Yoga and meditation practice is not about developing or attaining ‘positive thinking super mind power’ to be ‘wishing’ or ‘changing’ the ‘worldly life existence’ or ‘the world of human beings existence’ to be the way that ‘I’ think it should be – All good and nothing bad, or The world should be a place of more happiness or enjoyment and less unhappiness or suffering.

The world is still what it was/is/will be. Buddha and other saints and sages didn’t wish or change the world to be something different than what it was/is/will be. They didn’t ‘change’ or ‘take away’ the ignorance and suffering in the beings through generating ‘intention’ or ‘wish’ or ‘resolution’ or ‘positive thinking’ or ‘super mind power’ to make all beings in the world be free from ignorance and suffering. If they could, they would already have ‘made’ the entire world free from all ignorance and the consequences of ignorance. There won’t be any ignorance or suffering in any beings or in the world. They could only work on self-realization and upon the attainment of liberation, out of compassion, selflessly, they shared their path or knowledge and experience with others who also wished to attain liberation from suffering to work on their own salvation via self-effort, self-purification, self-discipline, self-inquiry and self-realization.

They didn’t or couldn’t ‘change’ or ‘interfere with’ or ‘influence’ those who weren’t interested in liberation, but only wanted to create a ‘better world of higher quality of life and pleasurable enjoyment that they desired’, to also be interested in the liberation from ignorance and suffering. They didn’t ‘get angry with’ or ‘disappointed with’ or ‘punish’ those who were ignorant and selfish, who weren’t interested in purity, purification of the mind, dispassion, desireless, self-discipline, self-control, self-inquiry, self-realization and silence of the mind.

There’s no ‘heroism’ to try to ‘save’ the world from ‘inhumanity, evilness and destruction’, but compassionate actions are being performed selflessly, without expectation to ‘change’ the world.

There’s no frustration or dissatisfaction or disappointment or anger or unhappiness or sorrow when one doesn’t get the cooperation or support from others for something that one thinks and believes as good and right.

There’s no pushing away or denial towards something that the worldly minded would perceive as ‘negative’, as this mind perceives everything as it is, neither positive nor negative.

It’s everyone’s freedom for what they want to think and believe, and what they want to do with their life, body and mind.

This teaching is a contemplation for those who want to practice yoga.

Before, during and after the yoga class

Attending yoga classes is what most people do when they think they want to learn and practice yoga.

Naturally, many people would also make use of the opportunity of joining yoga classes to be interacting or socializing with other people, to be making friendships or mixing into a ‘yoga community’, especially before and after the yoga class. People like to talk or have a conversation with other people getting to know each other, before and after the yoga class, and sometimes even during the yoga class, due to the restless outgoing passionate mind. Though there’s nothing wrong with that, just that it’s not what yoga practice is about.

Many people attend yoga classes are mainly for doing some yoga exercises to attain the goal of fitness training. Again, there’s nothing wrong with that, just that it’s not what yoga practice is about.

Silencing the mind or transcending the mind perception of worldly life existence of impermanent names and forms (which is the annihilation of the thinking mind under the influence of ignorance, egoism and impurities) is the main objective of performing all kinds of yoga practice, whether people like or agree with it, or not.

Getting to know about this mind or what is going on in this mind is the practice.

Restraining the outgoing mind to turn the mind inward for self-introspection is the practice.

Quieting the restless busy mind is the practice.

Withdraw the senses from the objects of the senses is the practice.

Reducing and restricting mind activities and imprints (inputs and outputs) is the practice.

Reducing and restricting social interactions, conversations and activities is the practice.

Purifying the mind to free the mind from impurities is the practice.

Eliminating egoism of attachment, identification, desire of craving and aversion, judgment, comparison and expectation is the practice.

Letting go worldly ideas, objects, thinking, belief and behavior is the practice.

Being dispassionate and disinterest towards worldly affairs, objects, ideas, activities, social interactions and relationships is the practice.

Going beyond the mind perception of names and forms of a worldly life existence that is impermanent and selfless (there’s no ‘I’ existing to be in control of all the impermanent changes) is the practice.

Transcending the idea of ‘I’ and all kinds of fear and worry that exist due to the idea of ‘I’ is the practice.

Contemplating upon what is real and unreal is the practice – All kinds of impermanent names and forms in this worldly life existence perceived under the function of the mind is unreal. When the mind is absence there’s no world. The nameless, formless, attributeless, changeless, beginningless, endless, birthless, deathless Brahman is real.

Before and during the yoga class, there might be some doubts in the minds of the yoga students, there might be some questions that they would like to ask the yoga teachers to get some answers to clear their doubts if possible.

During the yoga class, under the guidance of the teacher, everyone should be focusing on their own practice, being aware of and unattached towards the mind activities and reactions while performing the yoga practice according to the present condition of the body and the state of the mind, working diligently to quieting the restless outgoing passionate doubtful mind.

After the yoga class (Yoga practice that is about silencing the mind, freeing the mind from restlessness due to egoistic attachment, identification, craving, aversion, judgment, comparison and expectation), the minds that truly immersed into the practice will be in a momentary state of quietness, calmness and question-less, due to the effect of the practice of quieting the mind. They’ll find that there are no more questions in the mind (the mind is silent), and if there is still doubt existing in the mind (the mind is moving), they understood that the answers to all their questions must be coming from their own direct experience and self-realization, it’s not coming from asking other people (the teachers) to get some answers, as it won’t clear their doubts, because they will never know whether the answers coming from other people (the teachers) are true, or not.

Those who know this, will continue to evolve and transcend the egoistic impure thinking mind, regardless any amount of difficulties and obstacles that might arise during the practice, without the supervision or guidance of any external teachers (in human form), without judgment or expectation, leading the mind towards silence of the mind – pure consciousness.

Those who don’t know this, will be doing some forms of yoga exercises under the instructions of some other people (the teachers) regularly, but their minds might still be conditioned by worldly egoistic thinking, belief and behavior, being busy with the worldly affairs, objects, ideas, activities, social interactions and relationships, finding attention, love, support, acknowledgment, companionship, satisfaction, fulfillment and meaningfulness in this mind perception of a worldly life existence, while regularly attending the yoga classes, meeting up and mingling with other yoga enthusiasts/community, talking about the past, the present and the future, likes and dislikes, agreements and disagreements, intentions and expectations, aspirations and inspirations, inspiring and motivating each other, and planning outing, gathering and doing some social activities together. And that’s their freedom.

Be free.

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)