MAYA

                                    Maya 

There is no duality in reality. All modification is illusory; multiplicity is an illusion.

Maya (the illusory power of the Lord) projects multiplicity. Maya creates division -­ division between the individual soul and the Supreme Soul.

Maya is a tremendous, delusive power of God. Maya is the material stuff of this world. Maya is the source of the physical universe. This world of names and forms is a false show kept up by the jugglery of Maya. Just as a stick burning at one end, when waved round quickly, produces an illusion of a circle of fire, so is it with the multiplicity of the world. Maya deludes us. Maya creates havoc in the mind. The things that we perceive all round us are only mind in form or substance. The world is a product of the mind. The whole world is an expansion of the mind. The entire universe arises and exists in the mind. Nothing of the world is outside the mind. Earth, mountains and rivers ­ all are fragments of the mind, appearing as it were, to exist outside. The world does not exist by itself. It is not seen without the aid of the mind. It disappears when the mind ceases to function, as in deep sleep.

It is imagination alone that assumes the forms of time, space and motion. Space and time have no independent status apart from Brahman or the self, which is pure awareness. There is no space without time, and there is no time without space. Space and time go together. Space and time are interdependent. They are both unreal. Time and space are mental projections, as unreal as dreams. However real they may seem to be, they are not ultimately real. Timeless, spaceless Brahman is the only reality.

Brahman alone is. It is Brahman alone that shines as the world of variegated objects, like water differentiated by the waves into many kinds of foam, bubbles, etc. Brahman appears as the world when cognised through the mind and the senses.

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Maya conceals the truth and presents an error ­ it veils the reality and shows the world. Mistaking the body for Atman or the Self is called Maya. Maya screens the knowledge of Atman and therefore man mistakes one for the other. This is the cause of bondage -­ we have the erroneous consciousness that we are objective beings, that our actions are objective expressions projected in time and space.

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WORDS OF WISDOM

                         Words of Wisdom 

One's individual ego, preconceived notions, pet ideas prejudices and selfish interests should be given up. All these stand in the way of spiritual progress. Lord's grace begins to work only when you learn to discipline yourself, subordinate your selfishness and surrender fully to Him.

Why dost thou try to find thy God in deities and temples when thou has kept thy visible gods standing outside, hungry and naked? Regarding Him as manifest everywhere thou shouldst serve all creatures with intense bhava if thou wishest to attain the highest perfection. Indeed, thy love towards the Lord should engender love for the whole universe ­ for thou must see Him in all.

Kindle the light of love in thy heart for love is the immediate way to the kingdom of God, the vast domain of perennial peace and joy. Where there is love there is peace. Where there is peace there is love. Life and death are the two scenes in the drama of life. All is passing; all is sorrow; all is pain; all is unreal.

This world is merely a play of colours and sounds. Hence, O man, seek the permanent, the all­-blissful, the real, which is ever­-shining in the chambers of thy heart, which is self-luminous, infinite, unchanging and eternal. Moksha (liberation) means nothing but the destruction of the impurities of the mind. The mind becomes pure when all desires and fears are annihilated. Lead the divine life. Light the lamp of divine life everywhere.

Thy aim should be to maintain an unshakeable sweetness of disposition, to be pure and gentle and to be happy in all circumstances. To be always conscious of the divine, always to feel the divine presence, to live always in the awareness of the supreme being in the chambers of your heart and everywhere around you is verily to live a life of fullness and divine perfection, even whilst on earth.

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This body is a lamp. The heart is the wick. The oil is your love for the Lord. You can build a temple in your heart by the absence of anger, by the practice of humility, compassion, forgiveness, faith, devotion, meditation, prayer and recitation of the Lord's name.

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THE SADHANA THAT HARDENS

                 The Sadhana That Hardens 

(A letter was on Siva's table: a great European yogi had written to Siva requesting him to invite him to India. This was needed to obtain a passport.)

What a big show of themselves do these so-­called saints make. Flying from this country to that country: everywhere they go, parties, receptions and farewell parties, again. It is not?

Some of them should be received with a unique honour. Instead of flags and festoons adorning the reception entrance, people should hang old shoes and broomsticks.

We should not wait for the thing to happen actually. We should train ourselves. I have done so. I have beaten myself with shoes severely. This I used to do especially on birthdays ­ just after returning to my kutir after the meetings where people will praise me, glorify me, deify me, I will go into my kutir and beat myself nicely with a pair of shoes: "What are you? You wretched flesh-­blood­-excreta made body? Do you want garlands? Can you not wear torn clothes? Do you think that you are great? Do you want to be prostrated to? Now, take these garlands."

Suka Deva was tested by Janaka like this. He was a great jnani. When he went to Janaka for instruction, he was made to wait outside the palace uncared for, without food, without shelter and without any honour. Then he was attended upon by the ladies of the court and the Maharanis. In these ways Janaka tested Suka Deva's tranquility of mind.
Suka was above all these things. He had preserved his equanimity all through. Such should be a sadhaka.

I have heard this said of St. Francis of Assisi also. He used to call his body 'Mr. Ass'. What a tremendous vairagya they all had.

Even this occasional shoe-­beating is not enough for me. I should give this body a dose of this hardening-medicine at least once a week.

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PERFECTION

                               Perfection 

The essential qualification for a sadhu (man of renunciation) is that he should adapt himself to all conditions and circumstances, causing no inconvenience to others. His is the duty to serve ­ not to worry others. Very few sadhus know what they are and what they should be.

This morning an old sadhu from Swarg Ashram came here. He was there when I was there, too. He is aged 80 now. Today they did not prepare roti here. There was only rice and curry. But, the sadhu would not take. He wanted only roti (bread). It seems rice will produce wind. If you allow him, he will lecture to you for half an hour on the evil effects of rice­eating. But he will refuse to be reminded that a very large population in India and the world lives on rice alone.

This is all that he has understood of sadhana (spiritual practice) during all these thirty years of sadhu life: "Rice should not be taken; roti alone is good for health and meditation." All their life these people will waste on this one thought of the right food and the wrong food. What is there if one day you do not get your food to your own liking. Even your own wife will not tolerate you for a day if you are so particular about what food you should have.

It is the special duty of a sadhu not to cause any inconvenience to householders. We are not to be a burden on householders, but to be of some service to them. When will the sadhu understand this. Some sadhakas (seekers) here also have that impression that they are living in an ashrama and that one consideration ought to be sufficient to open out the gates of Kaivalya (liberation) to them. I assure you: even if they live many hundreds of their lives near the greatest saint in the world, they will not improve even a bit. They must themselves exert. Each one must think for himself, act for himself. There have been some sadhakas here whom I myself trust and put in charge of the affairs of the ashrama ­ then I myself used to dread to approach them. If, for instance, I go to them and ask them to prepare a little more of what they give me for my food in order that I may give the extra quantity to someone else, I would be refused. What I do on those occasions is to reduce my own consumption and distribute this to the others.

If a sadhaka gets real samadhi (super-consciousness) in a hundred births, that is a very great achievement. God is perfect; and unless and until all the evil qualities are eradicated and divine qualities acquired to the degree of perfection, there will be no samadhi.

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ONE - POINTED MIND

                         One-Pointed Mind 

(Siva was very busy attending to the dispatch of free books. He suddenly stopped and looked up.)

From the time I got out of the morning class I have been going on thinking of writing a few poems, but I do not find time. I am doing this work, but my mind is still working on the poems. Even when I was taking my milk, I was busy within sifting the points for the poems. Only when I finish the poems will my mind know rest.

Are you all keeping a note­book to record your thoughts? First of all you should note down in this book all the new points that you learn in the class. Then there are parallel ideas that might strike you; or ideas arising out of those expressed by others in the class. These may be new, novel and unknown to others. These should at once be noted down. Are you keeping such note­books?

Evil should not have time to dwell in your mind. What if someone refuses to give you milk, to give you food? What if some one scolds you? Always repeat: "I am not this body; I am not this mind; I am the eternal immortal satchidananda Atman".

Bear insult and injury. If some one slaps you on your cheeks, you should not even mind it; you should not even be aware of it, so to say. This is very difficult. But this is most important. When the other man is scolding you, your mind should be engaged in vichara. After a while this man will realise: "What is this? I have been scolding him several times; he does not get irritated, he does not retort. There must be something in him, which I should learn." Then he will fall at your feet and apologise. You have conquered.

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That which draws out this hidden consciousness of Atman, is the highest knowledge. The teachings that break your bondage and bestow on you freedom, are the teachings of the ancient rishis (sages) which lay bare the mysteries of the universe. On the dawn of true knowledge, the veil of ignorance is lifted and, with it, all illusory appearance of phenomena is sublated. What is left is only the perceiving self, the negator of all negations ­ which is no other than Brahman, existence, knowledge, bliss absolute.

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Satsang Bhavan Lectures of Swami Sivananda - Message 12

Satsang Bhavan Lectures, Message 12

Satsang Bhavan Lectures of Swami Sivananda

25. MEDITATION 

Now I will talk a few words on meditation, dhyana yoga. To meditate is our foremost duty. It is for that we have taken our birth here. To concentrate, to purify, to meditate and realise our essential divine nature is our foremost duty. Realisation cuts the knots of avidya, kama and karma and gives us permanent satisfaction and everlasting peace and eternal bliss.  

There are various kinds of meditation—saguna dhyana for devotees, nirguna dhyana for vedantins and jyotir dhyana. Jyotishamapi tat jyotih tamasah paramuchyate, jnanam, jneyam, jnanagamyam, hridi sarvasyavishtitam—'Light of lights, which transcends darkness. which transcends inertia, which is attainable through knowledge, which is seated in your heart'. Nowhere you will find this in the western philosophical books. It is only a realised sage like Lord Krishna that can, give the summum bonum of human existence, the essence of all scriptures, in one word—jyotishamapi tat jyotih. What is the nature of Brahman? It is Light of lights. It is seated in the hearts of all. You study Western philosophical books ten or fifteen volumes, and at the end you will find yourself to be an agnostic. That is the difference between the teachings of Eastern sages and the writings of Western philosophers. That Light of lights which trans­cends darkness, which transcends the three gunas is close to you, closer than the jugular vein, closer than your breath. How to obtain this? Through wisdom, through meditation, you will have to obtain this. Every indriya is a light. Ear is a light; eye is a light. Every sense perception is a jyoti, because through the organs of perception you get knowledge of this world. Each is a light. Intellect is a light. Prana is a light. He who gives light to these—these Light of lights—is your own Atma. 

     antar jyotih bahir jyotih, 

     pratyak jyoti paratharam, 

     jyotin jyoti swayam jyoti, 

     atma jyoti sivosmyaham.

If you meditate on this, you will attain jnana and will be established in the supreme Light of lights.  

     na tatra suryo bhati, an chandra tarakam 

     nema vidyuto bhanti kutoyamagnih. 

     tameva bhan tamanubhati sarvam 

     tasya bhasa sarvamidam vibhati.                    

          (Katha Upanishad, II.5.15) 

The sun does not shine there, neither the moon, nor the stars, nor the lightnings. Through its Light all the objects of this world are illuminated, the senses and mind are illuminated. The mind, intellect and senses borrow their light from the ultimate source, the fountain source for everything. There is another upanishadic verse:  

     satyena labhyastapasa hyesha atma, 

     samyagjnanena brahmacharyena nityam, 

     antah sareere jyotirmayo hi subhro yam 

     pasyanti yatayah ksheenadoshah.                   

          (Mundaka Upanishad, III.1.5) 

The method of attaining the self is given. By truth, by tapas, cosmic consciousness by constant practice of celibacy you will find it in your own body. Jyotirmaya—Light of lights. Subhro—bright, self-effulgent. It is attained by those who are free from all doshas, who are free from all the thirteen evil vrittis. Fear is a dosha. Sleep is a dosha. He who has controlled sleep by medita­tion on the Atma, who has stopped the vibration of prana, beholds the light of lights. The world exists because prana vibrates. Where there is vibration of prana there is life. He who has controlled the prana becomes immortal. He who has conquered sleep attains the Light of lights. He rests in his own Atma and enjoys the supreme bliss.  

So let us practise meditation, either saguna dhyana or nirguna dhyana or jyotir dhyana and become one with the supreme Light of lights and free ourselves from the trammels of karma and become jivanmuktas and bhagavatas in this very birth, not in the unknown future, but in this very birth.  

26. FORMULAS FOR MEDITATION 

There are some upanishadic mantras which will help you to go near Brahman or God and to establish yourself in Brahman. They are formulas for  vedantic nidhidhya­san.

Atma, antaryamy amritam—this comes in Brihadaranyaka Upanishad. This Atman is the inner ruler, immortal. This indicates the real, immortal nature of Brahman and his being the inner ruler. He rules the mind, he rules the subconscious mind, he rules the indriyas. The word, 'antaryami' takes you near Brahman. He is not very far. He is the inner ruler. The word 'antaryami' makes you feel that Brahman is close to you. So this for­mula helps you in vedantic nidhidhyasan and takes you near Brahman. Atma, antaryami, amritam—you will have to constantly meditate on this formula. This will destroy dehadhyasa, body consciousness. One all-perva­ding substance exists. Again and again if you meditate on this formula this is quite sufficient for you to attain self-realisation. You are not this perishable body. You are the Atma, the inner ruler, immortal. 

The second formula is that which comes in Svetaswatara Upanishad and very often quoted by vedantic students. It is very helpful in vedantic nidhidhyasan and brings you near God. 

     eko devah sarvabhuteshu goodah 

     sarvavyapi sarvabhu tantaratma, 

     karmadhyaksha, sarvabhutadhivasa, 

     sakshi cheta kevalo nirgunascha.

          (Svetasvatara Upanishad VI.11) 

There are three terms here through which you can have nearness of Brahman. Antaratma—He is the innermost self, Atman, the source for the mind, body and indriyas. That is the only reality. Karmadhyaksha—­'He supervises all your actions—mental actions, thoughts, feelings and sentiments'. Karmadhyaksha is a word which takes you near Brahman. Sarvabhutadhivasa—He is the indweller in all beings. He is not in Mount Abu or Mount Kailas. He is very close to you, and you have come very close to him. Sakshi, antaratma—these are the formulas for meditation. Eko devah savabhuteshu goodah—'Hidden in all beings'. Sarvavyapi—innermost Atman, pratyagatma. Sakshi—who witnesses thoughts, feelings and sentiments. So meditation on this mantra that is found in Svetaswatara Upanishad is useful for getting oneself established in one's own satchidananda swaroopa. Upanishads are vast and Srutis are countless, but a few words like this are formulas for vedantic meditation which will help you to attain self-realisation. 

The third formula comes in Kenopanishad. Manaso manah, pranasya pranah, srotrasya srotram, chakshushah chakshuh—'Mind of minds, Prana of pranas, Ear of ears, Eye of eyes, Tongue of tongues'. He is very close to you. 'Mind of mind'—He gives Light to this mind. Mind borrows its light from the supreme Light of lights, param jyoti, self-effulgent. Pranasya pranah—'You live on account of prana'—prana is life, but the prana itself derives its power and energy from the Atman or Brahman. 

Srotrasya srotram—'He makes the ear to hear'. Chakshushah chakshuh—'He gives light to the eye'. The eye sees on account of the light that it gets from the self. He gives the tongue the power to taste various kinds of objects. So, how close Brahman has come to you. Remember this formula of Kenopanishad. This will help you to attain self-realisation quickly. Brahman is near you and you are near Brahman. 

And the fourth formula is from the Gurustotra;  

     brahmanandam pramasukhadam kevalam jnana­moorthim,

     dwandateetam gaganasadrisham tatwamasyadi lakshyam, 

     ekam nityam vimalamachalam sarvadheesahshibhu­tam, 

     bhavateetam trigunarahita satguram tam namami. 

Sarvadheesakshibhootam—The word 'sakshi' is a very significant term. He is the witness of the intellect. He is behind the intellect. He permeates the intellect. He is the interpenetrating presence. Ekam, Nityam­—'one' and 'eternal'. Vimalam—'free from impurities'. Achalam—'immovable'. Where will he move? He is all-pervading. These are the terms on which you have to constantly meditate. Brahman can be attained only through some formulas. The mind wants some prop to lean upon. The above formulas will help you to attain self-realisation. They will bring you nearer to Brahman and God. Have strong conviction. 

There are three kinds of doubts: samsayabhavana, asambhavana and vipareeta bhavana. As you find in the Gita, the excited senses carry away even a wise man. Therefore, how powerful is the mind! Ekam, Nityam—if you meditate on this formula, you will have a strong conviction about the existence of Brahman. 'Sravan' destroys samsayabhavana, 'manan' destroys asambhavana and 'nidhidhyasana' destroys vipareeta bhavana. When the aspirant is not established in his own satchidananda swaroopa, all of a sudden he doubts if there can be an all-pervading Brahman. Samsaya comes in. Then asambha­vana—how can the individual soul, with a limited, perishable body, identify himself with the supreme, all-pervading substance? Then vipareetabhavana—he begins to identify himself with the body, in spite of all his meditation. Through sravan, manan and nidhidhyasan, you should destroy samsayabhavana, asambhavana and vipareetabha­vana. Through these vedantic formulas you should annihilate these three doubts. 

The fifth formula is a little kirtan which I used to sing. 

     deenabandhu deenanatha, viswanatha he vibho, 

     pahi mam, trahi mam, prananatha he prabho.  

Prabhum prananatham, vibhum viswanatham. Vibhu—'He is the all-pervading Lord of the universe'. Prananatha—'He is the Lord of the pranas. He is the Lord of the mind and he is the Lord of the senses'. Viswanatha—'He is the Lord of the universe'. This formula will help you to attain self-realisation quickly and remove all doubts and bring you nearer to God or Brahman.  

     deenabandhu deenanatha, viswanatha he vibho, 

     pahi mam, trahi mam, prananatha he prabho. 

These are wonderful formulas of bhaktas. They will help you to attain self-realisation. 'Pahi mam', 'trahi mam', 'prasida', 'Sri Rama Saranam Mama', 'Sri Krishna Saranam Mama', 'Palaya Mam'—these are formulas for effecting self-surrender, total, ungrudging self-surrender. 

Sastras are endless. Life is short. So we cannot master various kinds of puranas and darshanas. The essence of the Vedas, the essence of all the scriptures, is contained in these few formulas. These are quite sufficient for attaining self-realisation. Every formula has got achintya sakti (unthinkable power), ananta sakti (infinite power) and sarva sakti (all powers). You need not study the twelve classical Upanishads. If you can meditate constantly on these formulas, negating the body, sublating all names and forms and taking out the asti-bhati-priya (existence-consciousness-bliss), you can attain realisation quickly. Therefore, let us not worry about the study of scriptures. What is wanted is constant thinking. Vichar and dispassion will enable you to attain God-realisation easily. Even while you work remember that you are sakshi, that you are the witness. 

Let us remember these formulas and attain self-realisation here and now. May Lord bless you all with health, long life, tushti and kaivalya moksha.

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THE ONENESS OF ALL EXISTENCE

                 The Oneness of All Existence 

Realise the totality and all-­inclusiveness of your life. Your being is cosmic. You inhabit all the worlds ­ all the worlds are your spontaneous expression. One's love for friends, sons, etc. is not for the sake of others, but for one's own self. Therefore love for Self is the highest and hence full of supreme happiness. The more you give up your hankerings for objects and try to realise your identity with the true Self or Atman, the more you will realise your true happiness.

The path of evolution is from unconsciousness to life; from life to consciousness; from consciousness to self­-consciousness; and from self-­consciousness to super-consciousness.

Mysticism is the art of union with the reality. A mystic is a person who has attained that union with the reality, or who is aiming for that attainment.

What is this ego; what is this little 'I'? Is it your foot or flesh or hand or blood ­ or any part of your body? Reflect well. You will know that there is no such thing as 'I'. The 'I' will vanish into nothingness. What is left is the pure, infinite Atman. When the ego perishes, the supreme soul reveals itself in all its pristine glory and splendour.

Do not seek to satisfy the ego -­ offer all your life and actions as sacred sacrifice to the supreme divine. You yourself are passing a death sentence on yourself ­ you are creating a hell by your own evil thoughts. It is useless to look up to the skies to find the divine. Turn inwards. In your own heart dwells the eternal.

COSMIC POWER HOUSE

Individual souls are like electric light bulbs. The bulbs get their light from the power house. The jivas (souls) get their power from Brahman, the infinite cosmic power house. The bulb imagines that it is independent and boasts of its effulgence and power. It has no idea of its source. When the current fails it hangs its head in shame and weeps. Even so, the jiva drags out his egoism. O fool, O dunce, know the source through purity, devotion, tapas, meditation and enjoy supreme peace and eternal bliss.

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