Happiness has for ever been the prime aim of every human being. All activities of manare directed towards acquiring the maximum happiness in life. But, through the wrongdeluded notion that objects will give happiness, man searches for it outside. The resultis that in spite of all his lifelong efforts, he gets disappointment only. Vexation andmisery alone are to be seen everywhere. The real lasting happiness lies within man. Suchhappiness or Ananda is the Inner Self, the Antaratman. The very nature of Atman is pureJoy. This is never perceived because the mind is completely externalised. As long as themind is restlessly wandering about amidst objects, ever fluctuating, excited, agitated anduncontrolled, this true joy cannot be realised and enjoyed. To control the restless mindand perfectly still all thoughts and cravings is the greatest problem of man. If he hassubjugated the mind, he is the Emperor of emperors.
Jivanmukta Gita Dattatreya Pdf D
When the mind is agitated, then this body also is agitated. Wherever the body goes, themind follows. When both the body and mind are agitated, the Prana flows in a wrongdirection. Instead of pervading the whole body steadily and equally, it will vibrate at anunequal rate (unrhythmically). Then the food is not digested properly. Diseases originate.If the primary cause is removed, then all diseases will disappear.
If you give up an old habit of taking tea, you have controlled to a certain extent thesense of taste. You have destroyed one Vasana. This will give you some peace, because thecraving for tea has gone and you are freed from your efforts and thinking in getting tea,sugar, milk, etc. Thinking is pain, seeing is pain, hearing is pain for a philosopher anda Sadhaka. It is all pleasure for a worldling. The energy that was agitating you to runafter tea is now transmuted into will. You gain peace and will-power by giving up onething. If you give up fifteen things, your peace of mind will be still greater and thewill still more powerful. This is the fruit of Tyaga. So, you are not a loser in Tyaga.You gain more knowledge, more bliss and more power. You give up something in favour ofsomething higher. Is there anyone who will not give up black sugar in favour of whitesugar? If you once control one Vasana, it will be easy for you to control other Vasanastoo, because you gain strength and power.
A desire arises in the mind. There is a Vritti now. This Vritti agitates your mind tillyou get satisfaction through enjoyment of the desired object. There is Santi or peace orhappiness after the enjoyment is over. Another desire arises in the mind. Now, in theinterval between the gratification of one desire and the manifestation of another, thereis pure bliss, because there is no mind then. It is at rest. You are in union withBrahman. That state of pure bliss between two desires is Brahman. If you can prolong thatperiod of bliss through Sadhana by keeping up the idea of Brahman and by not allowinganother Vritti or desire to crop up, you will be in Samadhi. The period between one Vrittiand another Vritti is the real Sandhi (juncture).
Really, there is no pleasure in objects. Atman gives a push to the mind and sets it inmotion. A Vritti or thought-wave arises in the mind on account of the force of a Vasana.The mind is agitated and runs towards the particular object. The agitation will notsubside till the mind gets the desired object. It will constantly think of the object. Itwill scheme and plan various methods to achieve the desired object. It will be everrestless. It will be ever assuming the shape of the object. As soon as the object isobtained and enjoyed, the particular Vritti that was causing agitation in the mind getsdissolved. Vritti-Laya takes place. When Vritti-Laya takes place, you get peace and Anandafrom the Svarupa or Atman within only and not from the object outside. Ignorant personsattribute their pleasures to external objects. That is a serious blunder, indeed.
The mind is the cause of attachment to delusive objects. It is the mind which is thegerm of all Karmas. It daily agitates this body of ours to work and secure for itsenjoyment various pleasurable objects.
Just as heat melts lead, just as heat and borax melt gold, even so, Kama and Krodha,the heating factors of the mind, melt it. When you are angry, the mind becomes disturbed.Similarly, when the mind is disturbed, the body also becomes disturbed. The whole nervoussystem is agitated. You become enervated.
Anger spoils the brain, nervous system and blood. When a wave of anger arises in themind, Prana begins to vibrate rapidly. You are agitated and excited. Blood becomes hot.Many poisonous ingredients are formed in the blood. When the blood is agitated, the semenalso is affected.
Anger clouds understanding. When the mind is violently agitated, you cannot understanda passage of a book clearly. You cannot think properly and clearly. You cannot write aletter with a cool mind. When the lamp is flickering through wind, you do not see theobjects clearly. Even so, when the Buddhi (mind) is flickering or agitated by anger, chaosarises in the Buddhi and you are not able to see and understand things properly. Buddhi isall light.
When anger tries to exhibit itself, observe silence. Keep quiet. Never utter a harshword or obscene speech. Try to nip it before it emerges out from the subconscious mind.You will have to be very alert. It tries to come out suddenly. Before anger manifests,there is an agitation (Udvega) in the mind. You must try to extirpate this very agitationin the mind before it assumes a very gross form in the shape of twitching of muscles ofthe face, clenching of teeth, red eyes, etc. You will have to punish the mind well. Youwill have to impose self-restraint and punishment on yourself by way of fasting for a daywhenever Udvega (agitation) manifests in the mind.
How can you ignore an evil thought? By forgetting. How can you forget? By not indulgingin it again. How can you prevent the mind from indulging in it again? By thinking ofsomething else which is more interesting. IGNORE. FORGET. THINK OF SOMETHING INTERESTING.This is a great Sadhana. Call to mind the sublime ideas contained in the Gita. Rememberthe ennobling and soul-elevating ideas embodied in the Upanishads and the Yogavasishtha.Argue, cogitate, reflect, ratiocinate within-subjectively. Worldly thoughts, thoughts ofenmity, hatred, revenge, anger, lust-all will die.
You must not take back those things which you have once renounced. Whenever you give upan object, the desire for that particular object becomes keen and strong for a few days.It agitates your mind. Keep quiet. Stand firm. It gets thinned out and dies eventually.Whenever the mind hisses to get back the objects that are rejected, raise the rod ofViveka. It will lower down its hood. It will keep quiet.
O Mind! O Wanderer!In this dire Samsara,I have found out thy tricks;You cannot delude me now.You tempt the worldlingsThrough imagination.You produce intoxicationAnd turbulence of the mind.You put on a veil also.There is nothing in the objects;And yet you make the peopleBelieve there is great pleasureIn the sensual objects.You cause forgetfulness in people.You cause perversionsOf the intellect.You tantalise, tempt and enchant.You cause disgust in monotony.You always want variety.You excite the emotions.You play through instincts.You agitate the senses.You destroy discrimination.Attachment, affection,Praise, respect, name and fameAre thy tempting baits.O Mind! I cannot live with you;I cannot tolerate now your company.You are a traitor, diplomat.You are treacherous.You cannot play with me now.Enough, enough of thy tricks.I am a Viveki.I will rest in Brahman.I will ever be blissful.
If you remove a fish out of water and place it on the shore, it will flutter about in intense agony. It will be thirsting for re-entry into the water. If you keep a boy in the cold water of the Ganga for a short time, he will be in a greatly agitated condition. He will shriek and yell out. He will be eager to come out of water. When the house of a man has caught fire, the owner of the house runs immediately to the municipal office to get the fire-brigade for extinguishing the fire. He takes immediate steps. Similarly you should have earnestness and desire for liberation.
Just as there is Prarabdha for the individual, so also there is Prarabdha for the world also. This is collective Prarabdha. There will be perfect peace and prosperity after commotion and agitation in the land. You are not in a position to analyse the acts of Nature because you have no knowledge of the Laws of Nature.
When you have made a strong resolve to do Japa or meditation for one or two hours, you must do it slowly with devotion. You must not hurry up quickly with an agitated mind thinking of some other work, just as the contractor of a building hurries up his work with bad materials and deceives the landlord. You cannot deceive God. You will deceive yourself. You will not get the full benefit of Japa and Dhyana.
The reflected image of the Sun expands when the surface of the water expands; it contracts when the water shrinks; it shakes when the water is agitated; it gets divided when the water is divided. It participates in all the qualities and conditions of the water, while the real sun is unchanging throughout. Even so, Brahman although never changing participates, as it were, in the attributes and conditions of the body and the other Upadhis or limiting adjuncts or vehicles within which He dwells, He grows with them, as it were, and so on, but not in reality. 2ff7e9595c
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