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This website is devoted to Philosophy, Religion, Spirituality and Science. We bring in articles on teachings by Great Saints like Sri Shirdi Sai Baba, Adi Shankara, Swami Sivananda, Swami Krishnananda, Aurobindo, Mother of Auroville and others.

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Highest Teachings in Instructions

Spiritual Message for the Day - Highest Teachings in Instructions by Sri Swami Sivananda

**Baba Times Digest©

15 December 2014 21.51 EST

New York Edition**

Highest Teachings in Instructions

Divine Life Society Publication: Yoga of Synthesis by Sri Swami Sivananda

Reduce your wants to the utmost minimum.
Adapt yourself to circumstances.
Never be attached to anything or anybody.
Share what you have with others.
Be ever ready to serve. Lose no opportunity. Serve with Atma Bhava.
Entertain Akarta and Sakshi Bhava.
Speak measured and sweet words.
Have a burning thirst for God-realisation.
Renounce all your belongings and surrender yourself unto God.
Spiritual path is a sharp-edged razor path. A Guru is absolutely necessary.
Have great patience and perseverance.
Never leave the Abhyasa even for a day.
The Guru will only guide you. You should yourself tread the path.
Life is short. Time of death is uncertain. Apply yourself seriously to Yogic Sadhana.
Maintain daily spiritual diary and record correctly your progress and failures. Stick to resolves.
Do not complain that there is no time for Sadhana. Reduce sleep and tall talks. Stick to Brahmamuhurta.
Let the thought of God (Reality) keep away the thought of the world.
Forget the feeling that you are so and so-a male or a female-by vigorous Brahma Chintana.
Never postpone a thing for tomorrow if it is possible for you to do it today.
Do not boast or make a show of your abilities. Be simple and humble.
Be cheerful always. Give up worries.
Be indifferent to things that do not concern you.
Fly away from company and discussion.
Be alone for a few hours daily.
Give up greediness, jealousy and hoarding.
Control your emotions by discrimination and Vairagya.
Maintain equilibrium of mind always.
Think twice before you speak and thrice before you act.
Give up back-biting, criticising and fault-finding. Beware of reaction.
Find out your own faults and weaknesses. See only good in others. Praise the virtues of others.
Forgive and forget the harm done by others. Do good to those who hate you.
Shun lust, anger, egoism, Moha and Lobha like a venomous cobra.
Be prepared to suffer any amount of pain.
Have a set of maxims always with you to induce Vairagya.
Treat sensual enjoyment as poison, vomited food, Vishta or urine. They cannot give you satisfaction.
Preserve your Virya carefully. Sleep always separately.
Revere ladies as Mother Divine. Prostrate before all.
See God in every face, in everything.
Take to Sankirtan, Satsanga, prayer, when the mind is overpowered by lower instincts.
Face obstacles coolly and boldly.
Care not for criticism when you are in the right path. Yield not to flattery.
Respect rogues and scoundrels. Serve them.
Admit your faults plainly.
Take care of your health. Do not neglect daily Asanas and exercises.
Be active and nimble always.
Develop your heart by giving. Be extraordinarily charitable. Give more than one’s expectations.
Desires multiply misery. Develop contentment.
Control the senses one by one.
Develop Brahmakara Vritti by repeated thinking.
Have a check over all your thoughts. Keep them pure and sublime.
Do not lose temper when anybody insults, taunts or rebukes you. It is a mere play of words and a variety of sounds.
Rest your mind in God and live in Truth.
Be up and doing in the path of perfection.
Have a definite aim in your life and proceed cautiously.
Benefits of Mouna are incalculable. Never give up this practice.
Four important means for passion to enter the mind are sound, touch, sight and thoughts. Be vigilant!
Have intimate connection with none but God. Mix little with others.
Be moderate in everything. Extremes are always dangerous.
Every day have self-analysis and introspection. Know the amount of your growth.
Give up curiosities in spiritual path. Conserve your energy and concentrate. Think little of food, body and relatives. Think more of Atman. You must realise in this very birth itself!

Excerpts from: Highest Teachings in Instructions - Yoga of Synthesis by Sri Swami Sivananda

If you would like to purchase the print edition, visit: The Divine Life Society E-Bookstore

If you would like to contribute to the dissemination of spiritual knowledge please contact the General Secretary at: generalsecretary@sivanandaonline.org

SEND FEED BACK ON THIS ARTICLE \\ Email to BT Digest Editor( dlsusa.org@gmail.com)

If you would like to purchase the print edition, visit: The Divine Life Society E-Bookstore

If you would like to contribute to the dissemination of spiritual knowledge please contact the General Secretary at: generalsecretary@sivanandaonline.org

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True Happiness – Recognition of Oneness of All Life

Spiritual Message for the Day – True Happiness – Recognition of Oneness of All Life by Sri Swami Chidananda

**Baba Times Digest©

14 December 2014 14.48 EST

New York Edition**

True Happiness: Recognition of Oneness of All Life

Divine Life Society Publication: Message of Swami Chidananda to Mankind by Sri Swami Chidananda

The ancient Vedas have from time immemorial sought to bring home to mankind the lofty message of the unity of existence, the oneness of all life. We have the declaration in the Vedas: ‘Duality is the cause of all sorrow’. That is, from duality springs fear, great fear; and Truth is non-dual, One without a second, from which springs happiness. And all that is, the entire universe that we see, is nothing other than the Universal Reality. That alone appears as the entire Universe. That alone is. All is, verily, the Absolute Reality, the Supreme Truth. This two when put together bring the message to us that in Truth there is no duality, and if we live in Truth we shall feel oneness spontaneously, from the very fact of our being based upon the consciousness of Truth which is Oneness.

In form all are different. Diversity, more than unity, seems to be the law of creation. In everything, everywhere upon the face of the earth, we find diversity. No two leaves are alike but even though a tree is full of diversity, and is full of diverse branches, twisting twigs, leaves, flowers, fruits etc., it is rooted in unity. The root is one; the tree springs from oneness. So, if you trace all diversities to their source, the apparent diversity is found to be based upon unity, based upon oneness, having a singleness of source. In the 15th chapter of the Srimad Bhagavadgita this universe is described as a great inverted tree of countless, variegated names and forms, having its roots above, in the One, the Supreme, the Changeless. The Lord says: “It has its roots above and diverse branches ramify in all directions.” But they do not affect or alter the essential oneness that is at its Source; so also the true basis of human unity.

Humanity is found to be so diverse with varying languages, cultures, customs, manners etc., that if we try to bring about a sort of superficial unity by forcing upon diverse mankind a single way of life, we will not succeed, because we will not touch the innermost core of the being in man. There is something much deeper than the appearance. The essential being of man has to be touched if the sense of unity is to be roused within him. Uniformity is not unity; it will always be only in appearance. Real unity is in the heart, in the feeling and being.

There is something in all beings, which does not alter at all and which is the one common symbol of existence. It is the ultimate essence of the individual, his spiritual nature, his spiritual identity. This spiritual nature is of the very nature of oneness, of unity. Bodies may differ, languages may differ, cultures may differ, but all beings do exist, all beings are. Everyone feels, “I am.” This consciousness of being, of existence, is the principle which is a universal common factor underlying all apparent diversity.

The Gita has brought out this truth very beautifully. As a necklace of variegated beads of diverse colours and shapes has, as the one common factor, the thread which holds all these beads together and passes through the centre of each one of the beads, there is this thread of the universal common factor which is the same, which is the one, in all the apparently many different lives. To give to humanity this awareness, this consciousness,—that of the recognition of the existence of this divinity within all life,—is the basis for all human unity and even cosmic unity. We recognise that things exist because God is in them, for He is the principle of existence within. He is the Cosmic Existence. This changeless eternal existence is God. And this principle of existence is God and this principle of existence is common to everything, to all life.

It is, therefore, in the recognition of the essential divinity of man that we have our surest basis of human unity. Recognise this and go beyond names and forms. Do not see changing appearance on the surface. Be always aware: “I am one with all that lives, in my essential Self. I am one with all that lives, in my essential being as pure light, pure being. Existence is one. Life is one.”

Such is the wisdom of those who have this awareness and perception, and their whole life becomes a blessedness to others as well. They would not do unto others that which they would not like be done unto themselves.

Manu, the law-giver of India, says: “This body has been given to you, O mortal, for the well-being of others, for the service of others, for doing good unto others.” The awareness of this supreme purpose of life has to be a source of happiness and helpfulness to others.

Human unity cannot be based on principles like: We both are one and we can now fight the third man. People join together in order to fight another group. That is not unity. It is self-doom, because the very basis of that unity is hatred, for harming some other group. Even if for a time it gives an illusion of unity, it has not the true essence of unity in it. It is destructive unity. Unity should be constructive. Unity is partial, if it does not embrace within its scope the entire universe, the entire humanity, because the same Divine spark dwells in all beings, and we are all brothers and sisters, children of one cosmic family. Only when you know that the happiness of all is the great duty of life, when the ideal of giving happiness to others is accepted and recognised by you to be the great law of this universe, then alone do you live truly. Not to feel this oneness will undo the happiness of all, undo the goodness of all. The entire universe throbs with one cosmic life-principle.

If people were to speak in terms not of ‘my good’ or ‘your good’, but of ‘our good’, then the question of right education of the generation in the making, the generation which will lead the world of tomorrow, would have been at least partially solved.

My sincere prayer is: May this essential spirit of oneness of man, this oneness of all life, be recognised, accepted and expressed in all our life, in all our behaviour towards one another. Then, indeed, the ideal of oneness will be a glorious and happy fact. May God bless mankind! May God inspire all people to feel His Presence indwelling all names and forms! May God bless you!

Excerpts from:** True Happiness: Recognition of Oneness of All Life -**Message of Swami Chidananda to Mankind**by Sri Swami Chidananda**

If you would like to purchase the print edition, visit: The Divine Life Society E-Bookstore

If you would like to contribute to the dissemination of spiritual knowledge please contact the General Secretary at: generalsecretary@sivanandaonline.org

SEND FEED BACK ON THIS ARTICLE \\ Email to BT Digest Editor( dlsusa.org@gmail.com)

If you would like to purchase the print edition, visit: The Divine Life Society E-Bookstore

If you would like to contribute to the dissemination of spiritual knowledge please contact the General Secretary at: generalsecretary@sivanandaonline.org

SEND FEED BACK ON THIS ARTICLE \** **Email to BT Digest Editor** **( dlsusa.org@gmail.com)

The Three States

Spiritual Message for the Day – The Three States by Sri Swami Sivananda

**Baba Times Digest©

13 December 2014 12.42 EST

New York Edition**

The Three States

Divine Life Society Publication: Self-Knowledge by Sri Swami Sivananda

Brahman, the Absolute stands for ever as a silent witness. He is not seen by the worldly people on account of the veil created by the avidya. As soon as the veil is removed by meditation, Brahman shines in its native glory and splendour. The meditator becomes That when he knows That.

Jagrat is the waking state in which man enjoys the five gross objects of senses as sound, etc., through the five organs of knowledge viz., ear, skin, eye, tongue and nose. He is conscious of the world. He has externalised consciousness (Bahih Prajna). Jiva is called in this state as Visva.

A king gets into his car and moves about in the city. This corresponds to Jiva’s wandering in the world in the wakeful state. He returns back and enters his palace. This corresponds to the dreaming state. He enters his bed room at night. This corresponds to the deep sleep state.

The surface of the lake is compared to the conscious mind. The bottom of the lake is compared to the subconscious mind. The objects that come from the bottom of the lake to its surface are compared to the images that come to the surface of the conscious mind from the subconscious mind. The Vikshepa Sakti that disturbs the mind is compared to the wind that disturbs the water of the lake. During the waking state the Vikshepa Sakti, the Sankalpas of the individual and the senses disturb the mind. In the dreaming state, the Vikshepa Sakti alone disturbs the mind. In deep sleep the mind is at perfect rest.

Sometimes during waking state also the mind passes into a state of quietude for a very short time and it is free from Sankalpa and the two currents of love and hate. In this state, the Prajna or consciousness is internal (Antah Prajna). It is not united with the mental Vrittis.

The experiences of the waking state are reproduced in the dream through Vasanas and Samskaras, with alterations, additions and mysterious combinations. It is the mind that creates all the dream pictures. Mind is the subject. Mind itself is the object. Mind itself assumes the forms of a woman, horse, cart, driver, road, river, city, etc.

The Self is covered by Avarana during sleep and by Vikshepa during the waking states. That which is above Avarana and Vikshepa is Atman.

The scientist draws his conclusions from his observations and experiences of the wakeful state only. Hence they are not correct. True experience includes the experience of the three states viz., waking, dreaming and deep sleep states. The Vedantin studies the three states. He gains more real knowledge from the deep sleep state. He gets a clue for the existence of the fourth state or the state of Turiya from a study of the deep sleep state.

Svapna is the dreaming state in which man enjoys the five objects of senses and all the senses are at rest and the mind alone works. Mind itself is the subject and the object. It creates all dream-pictures. Jiva is called Taijasa in this state. There is Antah Prajna (internal consciousness). The scripture says: “When he falls asleep, there are no chariots in that state, no horses and roads, but he himself creates chariots, horses and roads.” (Briha. Upa. IV, 3-9-10)

The dreaming world is separate from the waking one. Deep sleep is separate from both the dreaming and waking world. To the dreamer the dream-world and the dream-objects are as much real as the objects and experiences of the waking world. A dreaming man is not aware of the unreality of the dream-world.

He is not aware of the existence of the waking world, apart from the dream. Consciousness changes and this change in consciousness brings about the waking or dream experiences. The objects do not change in themselves. There is only change in the mind. The mind itself plays the role of the waking and the dream.

The dreamer believes in the reality of the objects of the dream as well as the different experiences in the dream. Only when he wakes up from the dream, he knows or realises that what he was experiencing was a mere dream, an illusion and false. Similar is the case with the Jiva in the waking world. The ignorant Jiva imagines that the phenomenal world of sense-pleasures is real. But when he is awake to the reality of things, when his angle of vision is changed, when the screen of Avidya is removed, he realises that this waking world also is unreal like the dream world.

The wise consider the wakeful as well as the dreaming condition as one, in consequence of the similarity of objective experience in either case. As are dream and illusion or a castle in the air, so say the wise, the Vedanta declares this cosmos to be.

The happiness that you derive from deep sleep is positive bliss. It is not mere negative pleasure. It is not derived from direct contact with sensual objects. It is the causal body or Anandamaya Kosha that functions during deep sleep.

As soon as you wake up, the dream becomes unreal. The waking state does not exist in the dream. Both dream and waking states are not present in deep sleep. Deep sleep is not present in dream and waking states. Therefore all the three states are unreal. They are caused by the three qualities Sattva, Rajas and Tamas. Brahman or the Absolute is the silent witness of the three states. It transcends the three qualities also. It is pure bliss and pure consciousness. It is Existence Absolute.

This is the difference between deep sleep and Samadhi. When you return from deep sleep, you have no knowledge of the Self. You retain the same mind, the same Vasanas the same thoughts, the same Samskaras which you had before you had gone to sleep. But in the case of Samadhi, the Yogi or the sage comes out with full illumination. He is endowed with Knowledge of the Self. His old Samskaras are burnt in toto. There is annihilation of mind (Manonasa). He is a changed man now with equal-vision and balanced mind. He is free from all doubts, fear, desires. He can clear the doubts of all.

Deep sleep is the seed and the states of wakefulness and dream are the fruits thereof. Deep sleep is but very little removed in one of its aspects from Samadhi or union with Paramatman. If it were not so and the consciousness were not to revert again to the condition of wakefulness and dream, deep sleep (Sushupti) would be but the state of Samadhi or supreme consciousness.

Turiya or the fourth state transcends the above three states. The sage who has controlled the mind and the senses, who is above body-consciousness and the three Gunas, who is identifying himself with the Sat-Chit-Ananda Brahman is in the enjoyment of this blissful or superconsciousness state. This is the transcendental state of Moksha.

The slight interval or Sandhi between deep sleep state and the waking is called Tushnim Bhuta Avastha or state of quietude of mind. Similarly there is an interval or Sandhi between the waking and the deep sleep state. In the former Sandhi, the mind is coming out with the experience of Rasa of deep sleep; in the later Sandhi it is going into the recesses of the heart with the experience or Rasa of the worldly objects. In these two Sandhis the mind is free from Sankalpa and attraction or repulsion.

The seeker after Atma Tattva should see it at the junction between the waking and sleep state. He should see that bondage and liberation is due to delusion of Maya of the individual and not a reality.—Bhagavatam VII, 3-V

Excerpts from: The Three States - Self-Knowledge by Sri Swami Sivananda

If you would like to purchase the print edition, visit: The Divine Life Society E-Bookstore

If you would like to contribute to the dissemination of spiritual knowledge please contact the General Secretary at: generalsecretary@sivanandaonline.org

SEND FEED BACK ON THIS ARTICLE \\ Email to BT Digest Editor( dlsusa.org@gmail.com)

If you would like to purchase the print edition, visit: The Divine Life Society E-Bookstore

If you would like to contribute to the dissemination of spiritual knowledge please contact the General Secretary at: generalsecretary@sivanandaonline.org

SEND FEED BACK ON THIS ARTICLE \** **Email to BT Digest Editor** **( dlsusa.org@gmail.com)

Control of Mind

Spiritual Message for the Day – Control of Mind by Sri Swami Sivananda

**Baba Times Digest©

12 December 2014 14.25 EST

New York Edition**

Control of Mind

Divine Life Society Publication: Control of Mind by Sri Swami Sivananda

Life in this physical plane is a mere preparation for the eternal life of everlasting sunshine and joy which is to come when one gets knowledge of the Self through intense and constant meditation after purifying the mind. This immortal life of supreme joy is described as the ‘Kingdom of Heaven’ in the Bible. That Kingdom of Heaven is within you, in your heart. Realise this Immortal Life, by controlling the mind, and enjoy the Supreme Bliss of the Self.

The secrets of Yoga Sastra can only be imparted to that student who is Jita-Indriya and Abhyasa-sura, who has devotion to Guru, who has Vairagya, discrimination, who is firm in his determination and who has strong conviction in the existence of God.

The mind is single, but it appears dual in dreaming state as the perceiver and the perceived, through the power of Maya or illusion. The mind itself takes the forms of rose, mountain, elephant, rivers, ocean, enemy, etc. Just as heat is inseparable from fire, so also fluctuation is inseparable from mind. It makes the mind restless. The fluctuation is caused by the power of Rajas. It is the fluctuation that causes Asanti (absence of peace of mind). The Bhaktas remove this tossing by Japa, Upasana and worship of Ishtadevata.

The power of fluctuation is itself the mind. This fluctuating mind alone is this world. The mind becomes no mind if fluctuation disappears. The mind ceases to exist, if it becomes destitute of this fluctuation. What is called Maya is this fluctuating potency of the mind. Mind does havocs through the power of fluctuation. Fluctuation is Mara or Satan or Vasana or Eshana or Trishna. It was this fluctuation that tempted Visvamitra. It is this fluctuation that brings about the downfall of a struggling aspirant. Destroy this fluctuation through strong Viveka, constant meditation and ceaseless Brahma-Vichara.

As soon as fluctuation manifests itself various sorts of imaginations crop up. Imagination co-exists with fluctuation. Imagination is as much dangerous as fluctuation. Fluctuation moves the mind. Imagination fattens the mind. Mind minus fluctuation and imagination is a mere zero. Fluctuation and imagination are the two wings of the mind-bird. Cut the right wing through Atmic enquiry and the left wing through the practice of thoughtlessness. The great bird-mind-will fall dead on the spot immediately.

The one dividing wall between the soul and body is mind. If this wall is broken by ceaseless Atmic enquiry, then the Jiva mixes with the Supreme Soul just as the river mixes with the ocean.

Close your eyes. Meditate. Open your heart to the inflow of the invisible power. You will find in the Bible “Empty thyself, I will fill thee”. Then you will have abundant, superintuitional knowledge which is beyond the reach of intellect. Just as water freely flows when the tap is turned so also Divine Wisdom will flow freely when the obstacles of ignorance that stand in the way of knowledge are removed. You will get flashes, glimpses of the Divine inspiration, revelation and intuition. You will have to put yourself in a state of quietude by silencing all bubbling thoughts and emotions and connect the mind with the source by withdrawing the mind from sensual objects, just as you do in telephone by turning the switch off and connecting the two persons who want to speak.

All duality is of mind. The whole of duality is caused by the imagination of the mind. If all imaginations are withdrawn into the mind itself by constant practice of discrimination, Vairagya (dispassion), Sama, Dama, and Samadhana, you will not experience the dual universe. The mind will become no mind. As it has nothing to cognise, it will rest in the source, the Atman.

“My mind was elsewhere, I did not see”. “My mind was elsewhere, I did not hear”; for a man sees with his mind and hears with his mind.

The attraction for objects and the ties of various sorts make the man bound to this world. Renunciation of all attractions for objects and breaking up the ties constitute real Sannyasa. That Sannyasi or Yogi who is free from attraction and ties enjoys the infinite bliss, supreme joy and eternal bliss.

The mind should be absorbed in the word Om (Pranava). That Yogi or Jnani whose mind is absorbed in Om has no fear whatever. He has reached the goal of life.

The fire of meditation rapidly consumes all evils and sins. Then there follows that knowledge of Truth which confers perfections, everlasting peace and immortality.

Stop the Vrittis through constant and steady practice. The mind will become no mind. You will attain Yogarudha State (the Absolute state). The seeds of Avidya in the form of potential tendencies which are embedded in the mind are all burnt to ashes when the mind rests in the Truth during Samadhi. The fire that burns is the fire of knowledge of Atman (Jnana-Agni, Yoga-Agni).

When the Yogi has attained the last stage of meditation, when he has entered into Asamprajnata Samadhi, he becomes a Jivanmukta in this very life.

The fire of Yogic Samadhi burns all Samskaras in toto. There are now no seeds for rebirth.

Excerpts from: ** **Control of Mind** **by Sri Swami Sivananda

If you would like to purchase the print edition, visit: The Divine Life Society E-Bookstore

If you would like to contribute to the dissemination of spiritual knowledge please contact the General Secretary at: generalsecretary@sivanandaonline.org

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If you would like to purchase the print edition, visit: The Divine Life Society E-Bookstore

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Asana

Spiritual Message for the Day – Asana by Sri Swami Krishnananda

**Baba Times Digest©

11 December 2014 13.24 EST

New York Edition**

The Importance of Mastery Over The Posture (Asana) of the Body

Divine Life Society Publication: The Importance of Asana and Pranayama by Sri Swami Krishnananda

Why is it that we feel hungry? Why are we thirsty? Why do we feel sleepy? Why are we exhausted? The causes of this should be found out. If we can have a control over the causes to some extent, the effects also are controlled. The causes are, at least in their outer shape or form, the activity of the physical body, which is kept always in a state of restlessness on account of its needs, its demands and its requisitions of various types, which go hand in hand with the cravings of the senses. The control of the senses and the reduction of the needs of the body organism go together – and it is not an exaggeration to say that even the powers of the senses get reduced if there is a mastery over the asana, or the posture of the body, in which one can be seated for hours. It is to be emphasised that this posture should be maintained for several hours in a day, though not necessarily continuously – with breaks. The practice has to be one of intense continuity and persistence, so it may become necessary, where the practice is very arduous and earnest, to sit for several times in a day.

One of the hints that can be given for easy success in a posture is to be seated in a chosen posture always, whatever be the work that one does. Even if we sit for a cup of tea, we sit only in that posture; we do not sit on an easy chair or on a couch. If we talk to our friend, we sit in that posture and talk. If we have our meal, we sit in that posture and eat. Whatever be the work that we do which can be done while seated should be done only in that particular posture, so that even unconsciously, spontaneously, as a matter of course, the posture is maintained. Then, even without our knowing what we have been doing, we have been sitting in that posture for hours. Even in satsang, we sit in that posture only. We do not go on fidgeting and changing position. Wherever we are, and whatever we are doing, we should let that posture be maintained, unless of course we are compelled to walk for some reason or the other. When it is not necessary to stand or walk, this posture should be maintained – whatever be the work that we are doing, even if it be office work – so that this becomes a habit. We will have no other alternative than to sit only in that pose. Then the body gets accustomed and it will not feel pain when we are seated for meditation.

This habit of sitting becomes second nature to oneself on account of this adoption of the pose under every circumstance, at every time, whatever be the function that one may be performing. Due to this control that one gains over the system due to the reduction of rajas_ic activity, there is, as I mentioned, a reduction in the intensity of the metabolic activity of the system, and one will feel less hunger, less thirst, and need less sleep. This can be seen by practise, and one cannot know it merely by hearing or studying. The appetite for food will lessen. The habit of gorging will become less, and we will have the least desire to eat or drink anything, or even to see people. We will have no desire afterwards. We would like to close our eyes and shut ourselves off, merely because of the reduction of _rajas. It is the intensity of the rajasic property of prakriti in the system that perpetually compels us to be outward-looking through the senses and the mind, so that it is impossible for a person to sit alone – even for a few minutes – without anxiety, restlessness and unhappiness.

These are the ways in which we have to diagnose our system and find out what is the extent of our fitness for meditation. But, when this diagnosis becomes successful and we have a proper knowledge of what our strengths and foibles are, the results that are indicated in the sutra, tataḥ dvandvāḥ anabhighātaḥ (II.48),follow automatically. Dvandva is a pair of opposites, one counterbalancing the other. Where there is heat, there can be cold; where there is pleasure, there can be pain; where there is exhilaration, there can be sorrow. These oscillating, ambivalent moods – physically, socially and psychologically – are the processes and vicissitudes through which our organism has to pass, due to which it is always kept in a state of sorrow, whether visibly or invisibly, consciously or subconsciously. This can be obviated, says the sutra, by mastery over the asana.

Therefore, a great importance is laid upon the practice of the posture for meditation. Here the posture, or asana, does not necessarily mean the eighty-four lakh (8,400,000) postures mentioned in the hatha yoga shastras, but a single chosen one for the maintenance of the balance of the system, because the aim of yoga is meditation. Everything has to converge on that point. For the purpose of this ultimate aim of yoga, which is meditation, all these practices are undertaken. For the purpose of the fixity of the mind there should be fixity of the body, fixity of the muscles, fixity of the nerves, fixity of the pranas and fixity of emotions. For this purpose it is that the limbs of yoga are prescribed – asana, pranayama, pratyahara, dharana, dhyana and samadhi. These stages of yoga are the steady practices of control of the various layers of the body – the physical, the vital, the emotional, the intellectual, etc.

Hence, the first and foremost requisition, as mentioned in the sutra, is the gaining of an appreciable mastery over asana. It goes without saying that when the first step is taken, and it is taken firmly without there being any need to retrace the step, the foundation stone is automatically laid for the next step. The harmony that is introduced into the system by one particular step spontaneously invites the harmony of the next stage, and there is an inclination of the next step to tend towards the harmony which is the aim of the practice in the higher stage.

Excerpts from: Asana - The Importance of Asana and Pranayama by Sri Swami Krishnananda

If you would like to purchase the print edition, visit: The Divine Life Society E-Bookstore

If you would like to contribute to the dissemination of spiritual knowledge please contact the General Secretary at: generalsecretary@sivanandaonline.org

SEND FEED BACK ON THIS ARTICLE \\ Email to BT Digest Editor( dlsusa.org@gmail.com)

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Unity in Diversity

Spiritual Message for the Day – Unity in Diversity by Sri Swami Sivananda

**Baba Times Digest©

10 December 2014 17.31 EST

New York Edition**

Unity in Diversity

Divine Life Society Publication: Self-Knowledge by Sri Swami Sivananda

You can imagine that there is nothing but protoplasm in this universe. Then all the forms will vanish. All the forms are constructed out of one kind of matter only. A tree or a man or a dog or a bug or a mosquito is made up of the same kind of matter or protoplasm. A protoplasm is a mould of matter in which life is placed. It is a homogeneous, structureless substance, forming the physical basis of life, endowed with contractility with a chemical composition allied to that of albumen. The thread of matter that connects all forms is one and the same. You can also imagine that there is nothing but energy or mind in this universe. The student in the path of Jnana Yoga thinks that there is only one thread of pure consciousness. Lord Krishna says to Arjuna: “All this is threaded on Me, as rows of pearls on a string” (Gita Chap. VII-7).

Behind the names and forms, there is the universal life or hidden Brahman or immanent God. Try to feel the reality underneath the forms. Scorn not at the tiny creatures or the undeveloped beings. The same life that throbs or pulsates in you is throbbing in ants, dogs, elephants and all creatures. Realise your identity and intimate relationship with all creatures. There is only a degree in manifestation or expression. All forms belong to God or Saguna Brahman. Look at a tree or a shrub, a dog or a cat and endeavour to behold behind the veil of form into the real hidden life or consciousness behind and underneath the form. If you practise like this for some time, you will derive inexpressible joy. All hatred will cease. You will develop cosmic love and unity of consciousness. This will be the rare magnanimous experience. This will eventually result in the Vedantic realisation of oneness.

Life is common in trees, ants, birds, animals and human beings. What is common in sun, moon, stars, chairs, walls, stones, animals, birds and human beings? Existence. A table exists. A tree exists. Existence is the Sat aspect of the Sat-Chit-Ananda Brahman.

There is only apparent, fictitious difference in bodies and minds. There are differences in colour and opinions. Atman is the same in all. A thief, a prostitute, a scavenger, a king, a rogue, a saint, a dog, a cat and a rat—all have the same common Atman. Ignore the false appearance and difference. Take out the essence or reality.

Root out the conception of duality by the conception of the absolute unity. Destroy the Bheda Buddhi or the intellect that creates differences, distinctions and separateness. You can now enjoy the eternal bliss of the non-dual Self. You are a Jivanmukta now.

One Atman appears to be many, as one sun appears to be many in various pots of water. Many suns are false. They are mere reflections only. So also the many Jivas are illusory. The one sun alone is real. Even so, One Brahman alone is real.

The divine life that throbs in every atom of the universe dwells also in the hearts of human beings. The soul of an ant is the soul of a man. The soul of a sinner is the soul of a saint. The soul of a beggar is the soul of a mighty king. The ultimate Truth in nature is the ultimate Reality in man. To realise the soul through direct intuitive perception is the goal of human life.

Realise that the whole human race is one. Break up ruthlessly all illusory barriers that separate man from man. Understand that the fundamental principles underlying all religions are the same.

Feel your oneness with all. Feel your oneness with the sun, the sky, the wind, flower, tree, buds, animals, stones, rivers and ocean. Realise the oneness of life, unity of consciousness. Behold the one homogeneous Self everywhere in all beings, in all animals, in all plants.

Realise your unity with all human beings, animals, plants and rocks. Realise first your unity with all the members of your family, then with all the members of your community, then with all members of your district, then with all the members of your Province, then the whole nation, then with all the people of the whole world. If you have succeeded in this attempt, then only you can realise your unity or oneness with God.

The sage, harmonised in Yoga, beholds the Self or Atman in the Brahmin, elephant, dog and an outcaste. Everywhere he beholds the same and experiences equal vision. The sage or Yogi beholds equality in everything through the likeness of the Self. Understand this point clearly.

Whatever you see is God. Whatever you hear is God. Whatever you taste is God. Whatever you smell is God. Whatever you feel is God. This is the manifested aspect. The physical body belongs to Virat. The astral body belongs to Hiranyagarbha. The causal body belongs to Ishvara. Where is the little ‘I’ now?

Have a synthetic cosmic vision. Behold the unity in diversity. Break the barriers or dividing walls through discrimination, enquiry and wisdom. Acquire the spiritual vision of oneness or unity. Soar high in the realm of eternal bliss. Happy is he who has realised the oneness of the Self and who is endowed with the sublime vision of the marvellous Atman.

Feel the divine presence in all creations. Be friendly with all. Love all. Be kind to all. Cultivate universal love. Destroy all barriers that separate man from man. Expand. Mix with all. Give up superiority complex. Put a stop to wrong and injustice. Develop a pure conscience. Disseminate knowledge, happiness and peace among men. Practise truthfulness and righteousness.

The child also has equal vision like a sage or a Jivanmukta. He has no idea of friend or enemy. In this equal vision there is ignorance. But the equal vision of a sage is due to knowledge of the unity or oneness of the Self.

O nectar’s son, behold the one homogeneous Self in all. Mentally repeat the formula of Mantra: “OM Eka Sat-Chit-Ananda Atman” whenever you perceive any form. Negate the illusory name and form and try to be one with the underlying immortal essence. Serve all with Atma Bhava. Melt all illusory differences. Annihilate separateness. Destroy all unreasonable dislikes or prejudices. Mix with all. Include all. Embrace all. Share what you have with all. Never remain idle even for a moment. Lead a life of intense activity but keep always calm in mind and thus become a practical Vedantin. Glory to such practical Vedantins. May they radiate Joy, Peace and Love everywhere. May they move about as torch-bearers of Truth, divine light and divine splendour. May they demonstrate a life of practical Vedanta by their very exemplary life.

There is neither delusion nor sorrow for that sage who has realised that all beings are the Self, for there is no second for him. Such a sage is verily Brahman Himself. When everything is cognised as Brahman, then there is not even a particle other than Brahman. That is the reason why Srutis emphatically declare “All indeed is Brahman. There is no such thing as diversity.”

Jiva can become Brahman. But he cannot become Ishvara. As soon as Avidya, the Upadhi of Jiva vanishes, Jiva becomes one with Brahman. (One school of thought).

Water of the Ganga is the same whether it runs in the river’s bed or stored in a bottle. Even so, the Jivatma and Paramatma are one and the same.

He who sees unity in diversity is a real man of religion. The things that make us alike are finer and deeper than the things that make us different.

Where there is duality, there one sees another. But when the Atman only is all this, how can one see another? There is fear in duality. There are quarrels and wars in duality. Duality is ignorance; duality brings grief, sorrow, disease and death. Transcend duality. Break the veils. Tear the sheaths. Rest in Advaita now.

Do not entertain unkind thoughts. Do not speak unkind words. Pull out all walls that separate you from others. If you see Bheda or difference there is absence of love. Feel your presence in the tree, stone, sun, moon, stars, animals, etc. All is Self. All is One. The whole world is your body. Feel this. Feel your oneness with all life.

I will reiterate again to produce in your mind a deep impression. There is no world. You are not body, you are all-pervading Atman. You are Akarta. You are the silent Sakshi. Indriyas do their Dharmas. There is Atman everywhere. Feel the Indwelling Intelligence. When you see a fruit say: “This is Ek Atma”. See the essence in all forms. Reject the outer sheaths and illusory appearances. This will lead to Bahir Nirvikalpa Samadhi. There is no necessity for closing the eyes. For this kind of Sadhana, no Asana, no room is needed. This Sadhana is suitable for men of the world who are intelligent. This is work combined with Jnana. The Self light of Para Brahman is appearing as mind and universe. World is nothing but mind. World is a long dream. I have given you the essence of Vedanta or Jnana Yoga in a nutshell. Digest it. Absorb it. Assimilate it. Proclaim it everywhere boldly. Become fearless. Shine as Brahman. Move about boldly, my dear Jyoti. Rejoice always in Sat-Chit-Ananda within.

Excerpts from: Unity in Diversity - Self-Knowledge by Sri Swami Sivananda

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The Desire for Self-Realisation

Spiritual Message for the Day – The Desire for Self-Realisation by Sri Swami Sivananda

**Baba Times Digest©

9 December 2014 09.33 EST

New York Edition**

The Desire for Self-Realisation

Divine Life Society Publication: Self-Knowledge by Sri Swami Sivananda

The life of man in this sense-universe is a life of temptation. Man is born for Self-realisation. He is born for leading a religious life. But he is led astray by the temptations of his environments. He is spoiled by society. He has not got the strength of will to resist the temptations.

A Deputy Commissioner said: “O Swamiji, the world wants bread. I want bread. I care a two pence for the soul. Who wants the soul in these days? Nobody cares for spiritual matters.” I replied him: “You cannot live on bread alone, but you can live on OM, the symbol of Brahman. The mind wants mental food. The soul wants spiritual food.”

The desire to attain knowledge of the Self will dawn in these proud, egoistic people only when they meet some adversities, calamities, troubles and disappointments. The desire to attain the knowledge of the Self dawns in a person who is free from desires for sense-objects. Such a man, with a pure mind alone, is competent to tread the spiritual path.

My heart is filled with joy to see those persons who are filled with spiritual Samskaras and who are attempting for Self-realisation. Even in this iron age (Kali Yuga), when the vast majority of persons run after women and money, there are earnest and sincere young men who want God and God alone. They are exalted personages indeed! My silent adorations to them!

Are you always peaceful? Are you noble? Do you possess self-restraint? Are you endowed with divine virtues? Are you free from ignorance? Do you possess knowledge of the Self? Have you got illumination? Have you realised the immortal pure Self?

Life is a great battlefield. Life is a conquest. To live is to fight for the ideal and the goal. Life is a series of awakenings. You must conquer your mind and the senses. These are the real enemies. You must conquer internal and external nature. You must conquer your environments, old evil habits, old evil Samskaras, evil thoughts and evil Vasanas. You must fight against the antagonistic dark forces. You must resist the forces of degeneration.

The greatest victory is the victory over the turbulent mind. The greatest battle is the inner Adhyatmic battle. The greatest hero is one who has conquered the mind.

Become a hero. Conquer the formidable foe, this turbulent mind. Self-conquest is more than many a martyrdom. The inner fight, the fight with evil thoughts, evil Vasanas, cravings and evil Samskaras or mental impressions, is more formidable than the external war. The fight with the mind and the senses is, indeed, more terrible than the outer war.

Be a spiritual hero in the Adhyatmic battlefield. Become a brave, undaunted, spiritual soldier. Fight against the mind, Vasanas, Trishnas, Vrittis and Samskaras boldly. Use the machine-gun of Brahma Vichara to explode the mind efficiently. Dive deep and destroy the undercurrents of passion, greed, hatred, pride and jealousy through the submarine or torpedo of Japa of OM or Soham. Soar high in the higher regions of bliss of the Self with the help of the aeroplane—Brahmakara Vritti. Use the mines of OM—chanting to explode the Vasanas that are hidden in the sea of the subconscious mind. Sometimes move the tanks of discrimination to crush your ten enemies, the ten turbulent senses. Start the Divine League and make friendship with your powerful allies viz., dispassion, fortitude, endurance, serenity, self-restraint to attack your enemy-mind. Throw the Sivoham Bhavana to destroy the big mansion of body and the idea, ‘I am the body,’ ‘I am the doer,’ ‘I am the enjoyer.’ Spread profusely the gas of Sattva to destroy your external enemies Rajas and Tamas quickly. ‘Black-out’ the mind by destroying the Vrittis, by putting out all the lights or bulbs of sense-objects so that the enemy-mind may not be able to attack you. Fight closely against your enemy-mind with your bayonet of one-pointedness (Samadhana) to get hold of the priceless treasure of the Atmic pearl. The joy of Samadhi, the bliss of Moksha, the Peace of Nirvana are now yours; whatever you may be, in whatever clime you are born, whatever might be your past life and history, work out your salvation’ O Beloved Ram, with the help of the above means and come out victorious right now in this very second.

Excerpts from: The Desire for Self-Realisation - Self-Knowledge by Sri Swami Sivananda

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Ahankara – Cause for all the Miseries

Spiritual Message for the Day – Ahankara – Cause for all the Miseries by Sri Swami Sivananda

**Baba Times Digest©

8 December 2014 09.12 EST

New York Edition**

Ahankara – Cause for all the Miseries

Divine Life Society Publication: Self-Knowledge by Sri Swami Sivananda

Srishti is of two kinds, viz., Jiva Srishti and Ishvara Srishti. There is no pain in Ishvara Srishti. Water quenches thirst. Fire gives warmth. Fresh breeze invigorates. Trees give shade. Cows give good milk. ‘Mamata-mineness’, my wife, my son, etc., are Jiva Srishti. This gives pain. When you hear: ‘Horse is dead’, you are not affected. When you hear ‘My horse is dead’ at once you begin to feel. The root of human sufferings is ‘Mamata’. Destroy this Mamata and rest in Atmic Bliss.

It is impossible for a man who has intense Deha Abhimana (attachment for the body) to attain Atma Jnana, or realise oneness of life and oneness of consciousness.

How infinitely you are busy with your body and its conceits. “I, I, I, I am a doctor; I am an Englishman; I am an American; I am a Brahmin; I know everything; I am clever; I am very intelligent; I am very strong; I am the doer; I am the actor; I have done much charity; I have built a hospital in my father’s name.” There is no end for this ‘I’. As soon as this identification with this perishable, impure body ceases, as soon as you realise that you are not this body, that ‘this body is not I’, that you are the Immortal all-pervading Self, all sorrows depart, all difficulties vanish, you are saved from this terrible Samsara. You will reach the abode of bliss and nectar and inexhaustible spiritual wealth, the city of deathlessness and drink the cup of immortality.

Fifty bombs can destroy a big city. But even five thousand bombs cannot destroy this egoism. So hard is egoism. The ignorant Jiva has hardened the egoism through too much thinking of his personality and too much vanity. Even granite or diamond may melt at some time or other but it is very difficult to annihilate this egoism, though it is nothing in essence. A Bhakta or devotee destroys the egoism through self-surrender. A sage annihilates it through self-denial and Atmic enquiry or enquiry of ‘who am I?’

Sivaji engaged thousands of coolies to build a fort. He had the Abhimana that he was feeding all these persons. Sivaji’s Guru, Swami Ramdas, understood this. He called Sivaji and asked him to break a big stone that was lying in front of his palace. Sivaji ordered a servant to do the work. When the stone was broken a frog that was inside jumped outside. Ramdas asked: “O Sivaji, who has arranged food for this little frog that was inside this stone?” Sivaji felt ashamed, prostrated before Ramdasji and said: “O Guru Maharaj, thou art Antaryami. Thou hast understood my Abhimana, when I thought that these coolies are fed by me. Now Viveka has dawned in me. Protect me, O Lord, I am thy disciple.”

Monkeys have got great Moha for their children. They carry the dead monkey, skeleton of their children even for a month. Moha is attachment to the physical body. These Samskaras are carried from animal kingdom to human kingdom. That is the reason why a man or woman entertains great Moha for the son.

You are born alone. You will die alone. You cross alone the different ties you meet with. You encounter alone whatever misery falls to your lot. Why do you then cherish Moha (infatuated love) for your children, wife, etc., false productions of Moha? Wake up. Beware.

You are born to conquer nature and thereby realise Atman.

Try to know the ways and habits of this Ahankara. It thirsts for self-aggrandisement or self-advancement, power, possession of objects and enjoyment. Kill this Ahankara or egoism and selfishness. Be disinterested. Pin your faith to the opposite virtues, spirit of sacrifice and selflessness. Accept sacrifice and service as guiding principles of life. At once you will have a rich, expanded spiritual life.

Do not identify yourself with body, wife, son, objects. Give up all ideas of possessions. Never call anything: ‘This is mine.’ Be established on the one idea: ‘Brahman alone shines and exists. I am Brahman.’ Become a Jivanmukta. Enjoy Advaitic, Brahmic Bliss, the final beatitude.

If the pot which is placed in a dark room and which contains a lamp inside is broken, the darkness of the room is dispelled and you see light everywhere in the room. Even so if the body is broken through constant meditation on the Self, i.e., if you destroy Avidya and its effect viz., Deha Adhyasa or identification of the body and rise above body-consciousness, you will cognise the supreme Light of Atman everywhere.

There is no weapon sharper than Atmic Vichara to cut down the inveterate old enemy ‘Ahankara.’

Man lives in flesh. He eats flesh. He embraces flesh. Flesh is Ahankara. Flesh is world. Maya plays through flesh. Mother Kaali does not want offerings of flesh. She wants offering of Ahankara. Foolish people kill goats to please their tongue under the pretext of an offering to Mother Kaali. Horrible unpardonable crime and heinous sin indeed!

The snake-charmer extracts the two poisonous fangs of the cobra and then plays with it without any fear. The cobra now also raises its hood and hisses, but the snake-charmer knows that it cannot do any harm to him. Even so if you extract the two poisonous teeth viz., Ahamta and Mamata, you can move about fearlessly in this world. You will become a Jivanmukta and rejoice in the Atman within.

He who commits suicide on account of troubles does an ‘unholy suicide’. He who kills egoism, selfishness, Vasanas, Indriyas, thoughts, etc., commits ‘holy suicide’.

What is the use of wearing ordinary cow-dung ashes on the forehead? Burn the Ahankara and wear the ash formed out of destruction of this Ahankara on the forehead and body.

Yashoda tried her level best to tie her baby Krishna with a piece of rope. She brought a rope to tie him. It was short by two inches. Again she brought a bigger rope. This was also short by two inches. She brought several ropes but at each time there was a shortage of two inches. What does this mean? Is there any philosophical significance? Yes, there is philosophy here. Yashoda was a little bit egoistic. She had a strong idea of mineness also. She was very much attached to her baby. Lord Krishna wanted to eradicate ‘I-ness’ and ‘mine-ness’ from her mind. He indirectly taught to His mother: “O dear mother, give up I-ness and mine-ness. Then only you can bind Me by cord of pure Prema.”

If you kill the Queen Bee, the other bees which are collecting the nectar from the flowers in a place which is at a distance of five miles from the Queen bee also die at once. Similar is the case with the white ants also. If one man in the primitive African tribe suffers from any acute pain, the whole group of people who live at a distance of one hundred miles get the pain. The above cases are recorded after definite observation by psychologists in the West. There is intense instinctive feeling amongst the primitive tribes. That is the reason why if one is affected the whole group of people are affected. This goes to prove that there is one universal consciousness and that you can become one with the cosmic consciousness by melting your egoism or self-asserting principle and thereby can obtain the highest divine knowledge.

Excerpts from:** Ahankara - Cause for all the Miseries -**Self-Knowledge**by Sri Swami Sivananda**

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Avidya

Spiritual Message for the Day – Avidya by Sri Swami Sivananda

7 December 2014 07.49 EST

New York Edition**

Avidya

Divine Life Society Publication: Self-Knowledge by Sri Swami Sivananda

The connection of the Self with the Buddhi, its limiting adjunct, is due to Avidya or ignorance or wrong knowledge. This wrong knowledge can vanish only by Brahma Jnana. As long as one does get knowledge of Brahma Jnana, so long the connection of the soul with the Buddhi, body and the Indriyas will not come to an end.

Avidya is of two kinds, viz., Mula Avidya (primitive ignorance) which constitutes the causal body (Karana Sarira) or seed-body of the Jiva (individual soul) and Sthula Avidya which envelops the objects outside.

Avidya is the root cause for the Samsara. Eradication of ignorance, eradicates pain and enables a man to free himself from the round of births and deaths. The Vedanta Philosophy does not enquire into the why and how, origin and nature of Avidya. It simply teaches us that it exists and that it is destroyed by knowledge of Brahman.

Just as the fire is covered with ash, so also this pure Immortal self-luminous Atman is covered by Avidya and its effects, viz., mind, egoism, selfishness, hatred, body, Prana and the senses. When the ash is removed, the fire burns brilliantly. Even so, when Avidya is removed through knowledge of the Self, the self-resplendent Atman shines by itself.

From illusion springs separation, difference, duality, manifoldness and variety. Illusion is born of ignorance. All sorrows, tribulations, miseries, troubles have their root in ignorance. Ignorance creates illusion and separateness. Therefore destroy the ignorance by the sword of knowledge of the Self and become free.

Sense of separateness is a great fetter. Kill this sense of separateness by Brahma Bhavana or developing Advaita unity or consciousness and selfless service. The sense of separateness is an illusion created by ignorance or Maya.

If you remove the scabbard, you can behold the sword; if you remove the ashes you can perceive the fire; if the clouds are dispersed, you can cognise the sun; if you remove the bed sheet, you can see the mattress. Even so if you remove the ignorance which hides the Atman, you can directly behold the self-luminous Atman.

Just as the mirror is rendered dim by a layer of dirt attaching to it, so also knowledge is veiled by Avidya. Therefore all people are deluded. They cling to this unreal and mistake the body for the pure Atman. They think that this illusory world of names and forms is quite real.

Excerpts from: Avidya - Self-Knowledge by Sri Swami Sivananda

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Adhyasa (Superimposition)

Spiritual Message for the Day – Adhyasa (Superimposition) by Sri Swami Sivananda

6 December 2014 07.30 PST

New York Edition**

Adhyasa (Superimposition)

Divine Life Society Publication: Self-Knowledge by Sri Swami Sivananda

‘Adhyasa’ means the superimposition of the attributes of one thing on another thing as for example, the attributes of silver are superimposed on mother-of-pearls.

It means superimposition in the sense of mistaken ascription or imputation to something of an essential nature or attributes not belonging to it. Snake is superimposed on rope. This is Adhyasa. Kalpana, Bhranti, Adhyasa are synonymous terms. This world and body are superimposed upon Brahman or Atman.

The relation between the body and Atman is not one of Samyoga or Samavaya Sambandha. There cannot be any real connection between matter and spirit (Prakriti and Purusha). The connection is one of Adhyasa Sambandha (superimposition). It is the wrong notion in the mind that has connected Atman with the body. Atman is always Asariri (bodiless) or Atanu.

All differences are due to Upadhis or limiting adjuncts. As the limiting adjuncts are illusory or false, the differences caused by them are also false. Therefore Brahman alone who is one without a second is the balance left behind. He alone exists in the three periods of the time.

Adhyasa is the way of the mind to mistake one thing for another, the unreal for the real. It is not the cause of the appearance of this world. It is the cause of mistaking it as the real. It is born of ignorance. You mistake the body for the real Self. You identify yourself with the body. You are attached to it. You cling to it. This is Deha Adhyasa. Knowledge of the immortal Self will destroy the Adhyasa. Start the anti-current and always try to identify yourself with the pure all-pervading Atman.

This world is mere superimposition on Brahman (Adhyaropa). Apavada Yukti will eliminate this superimposition. Apavada is the abandoning of the notion that this universe is not really in Brahman like that of the wrong notion of silver in mother-of-pearl or water in the mirage and the being firmly convinced of the reality of the cause and not of the effects. There is no effect which is distinct from the cause. The pot is not separate and distinct from clay, the cloth is not separate and distinct from the thread, the golden ornaments are not separate and distinct from gold. Even so, this universe is not distinct and separate from Brahman.

That is Soul in which Jnana abides. It is of two kinds, Jivatma (individual soul) and Paramatma (supreme Soul). The supreme Soul is God, the omniscient. He is one only and free from joy and sorrow. The individual soul dwells in each body. It is all-pervading and eternal.

This body is your instrument but is not yourself. To be timid is the greatest sin. To be selfish is the greatest crime. To identify oneself with body is the greatest blunder. To forget one’s own Atman is the greatest error.

I will tell you a little story. Just hearken with rapt attention. There was once a baby lion left by its dying mother among some sheep. They took care of the baby lion. The baby lion grew into a big lion and bleated ‘Ba-a-a’. One day another lion came and heard the sheep-lion bleating along with other sheep. He was struck with amazement. He asked the sheep-lion: “Brother, what is the matter with you? Why are you here in such an abject state?” The sheep-lion replied: “I am a sheep. I am happy here amongst my brothers and sisters. You are under a false delusion.” He took the sheep-lion to the side of a river and showed him his reflection in the water. He said to the sheep-lion: “Look at your reflection now. You are a lion. I am a lion.” The sheep-lion looked at the reflection and then said in joy: “What a terrible mistake I have committed. I am certainly lion indeed. I am not a sheep at all.” He made a terrible roar and went along with the new lion.

Brother, you are also bleating like the sheep-lion. You have forgotten your real divine nature. You are hypnotised by Maya. De-hypnotise yourself and roar OM OM OM and become a lion of Vedanta. Thou art the Immortal Self. Do not identify yourself with the perishable body. Identify yourself with the undying, eternal Brahman and be free.

Just as the witness of a chair is different from the chair and is not the chair, so is the witness of this body. The nature of the witness is reality, bliss and knowledge. The chair and body are the insentient. Know, O Ram, therefore that you are not the body; you are the witnessing consciousness or Intelligence.

The appearance or duality or the apparent world of names and forms which is a stumbling block in the attainment of knowledge of the Atman must be dissolved. Then only you can know the true nature of Brahman. This does not mean that the objects animate or inanimate must be destroyed. The notion of duality must be abandoned. The names and forms should be sublated and the hidden essence must be grasped. As soon as the ignorance is destroyed the whole world of names and forms which had been hiding Brahman from you will melt away like the pictures of a dream.

Just as the water in the pot that is placed in the ocean becomes one with the waters of the ocean when the pot is broken, so also when the body-pot is broken by meditation on the Atman, the individual soul becomes identical with the Supreme Self.

Atman is indivisible, infinite and all-pervading. He is Sat-Chit-Ananda. The body is composed of many parts. It is finite. It is composed of flesh. And yet ignorant men identify the two. Can any ignorance be worse than this?

Atman is always the witnessing subject. It can never be the object. The subject is the universal Self whose nature is intelligence (Chit). The subject comprises whatever is of a non-intelligent nature Jada, viz., bodies with their senses and the objects of senses.

How can one describe the glory and greatness of Brahman. Even the Vedas have sung in praise of Him according to their limited capacity. No one has been able to find out His beginning or end. He walks without feet, grasps without hands, hears without ears, sees without eyes, tastes without a tongue, smells without a nose, feels without a skin, talks without a mouth, because He is a mass of pure consciousness. He is all-pervading. He has hands, feet, heads, faces everywhere. He is a wonderful entity. He is beyond the reach of mind and speech.

To define Brahman is to deny Brahman. The only adequate description of Brahman is a series of negatives. That is the reason why the sage Yajnavalkya declares in the Brihadaranyaka Upanishad about Brahman as “Neti, Neti-not this, not this.” This means that the residue left after sublating the names and forms is Brahman. .

Knowing the nature of Brahman or Atman as such, attain freedom or perfection. Think yourself as bodiless. Identify yourself with the Supreme Self and enjoy the supreme peace and eternal bliss of your all-pervading Soul.

“Sir, Brahman has no form. How can you say ‘Brahmakara Vritti?” “I mean, my child, Brahman has not got the form which Mayaic objects have. Sat-Chit-Ananda itself is His form. Satyam, Jnanam, Anantam are His forms.”

Just as you cannot separate the pictures from the canvas, the engravings from the stone, so also you cannot separate the names and forms from the substratum, Adhishthana, Brahman.

Ear-rings, bracelets, armlets, necklaces are superimposed on gold. Similarly, all these appearances, names and forms are superimposed on Brahman, the support or basis for everything.

Atman is one and the same in all beings. It appears different in different persons on account of the Upadhi or limiting adjunct, Antahkarana (mind). Akasa is one and the same. On account of Upadhis of pot, cloud, room, etc., it is differentiated as Ghata-Akasa (pot-ether), Megha-Akasa (cloud-ether), Mat-Akasa (room-ether), etc. When the Upadhi-pot is destroyed, when the pot is broken, the pot-ether becomes identical with the universal ether. When the Upadhi-Antahkarana is annihilated by Sadhana, the individual becomes identical with the all-pervading consciousness.

An ignorant man only says that the Jiva and Brahman cannot be identical. He says that the former is subject to misery and the latter is above all misery. This is not correct. Jiva suffers on account of his identification with the body and mind. Jiva experiences the pangs of worldly existence on account of his ignorance and connection with the mind and body. When the ignorance is destroyed, through knowledge of the Self, when the connection with the body and mind ceases, when the mind is annihilated through destruction of desires, cravings, thoughts and egoism, the Jiva becomes identical with Brahman, Jivahood vanishes. He attains Brahmanhood.

An ignorant worldly-minded man who identifies himself with the physical body is a veritable cooly or Railway porter who carries this bundle of his own body daily wherever he moves.

Man in essence is a soul. He is fundamentally a spirit. He has put on this body to find out the Atman who is hidden in the chambers of his heart, to attain eternal bliss and to serve humanity with Atma Bhava.

Why dost thou weep, my child. Thou art the highest Truth. Thou art eternal bliss. Thou art the unchangeable entity. Thou art beyond the reach of mind and senses. Thou art infinite, indivisible and immortal. Thou art the Absolute One pervading everywhere. Thou art unbounded by time, unlimited like space. Thou hast neither birth nor death. Good and evil cannot touch thee.

Moksha is freedom from births and deaths. It is the attainment of eternal bliss. It has neither space nor time in itself; nor is there in it any state, external or internal. You are bound to attain Moksha or the final emancipation. Moksha is your goal. Kill this little ‘I’ or egoism through enquiry of ‘who am I?’ You will attain Moksha and shine as an Emperor of this world. May you attain Moksha in this very birth.

It will take a long time for the complete destruction of Deha-Adhyasa (identification with the body); and when you are perfectly established in Brahman, it will completely disappear. The more the Brahma-Bhavana, the more the Deha-Adhyasa will be thinned out. Therefore strengthen your Brahma-Bhavana daily by repeated Brahma-Chintana, by constant thinking of Brahman.

Excerpts from: Adhyasa (Superimposition) - Self-Knowledge by Sri Swami Sivananda

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If you would like to purchase the print edition, visit: The Divine Life Society E-Bookstore

If you would like to contribute to the dissemination of spiritual knowledge please contact the General Secretary at: generalsecretary@sivanandaonline.org

SEND FEED BACK ON THIS ARTICLE \** **Email to BT Digest Editor** **( dlsusa.org@gmail.com)

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