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OM

GURUR BRAHMA GURUR VISNU GURUR DEVO MAHESHVARAH

GURURH SAKSHAT PARAM BRAHM TASMAI SRI GURVE NAMAH

OM NAMAH SIVAYA

OM NAMAH SIVANANDAYA

 

 

THE PHILOSOPHY, PSYCHOLOGY AND PRACTICE OF YOGA

By

SRI SWAMI CHIDANANDA

A DIVINE LIFE SOCIETY PUBLICATION

http://www.sivanandadlshq.org/download/philosophy.htm

 

 

The Mumukshu is not a liberated soul or a Jivanmukta

Purusha. He is only a struggling soul, caught in the net of

the bondage of Raga-Dvesha, of Asha-Trishna. So, we cannot

apply the Sakshatkara principle to the actual situation of

the Jivatma. And we cannot say that there is no Prakriti.

We have to very much accept Prakriti. One little sight, one

little sound upsets us, makes us completely forget our Self

our real Svarupa, our Purushahood and makes us completely

enslaved by passion, anger, greed, hatred, anxiety, fear,

depression and dejection. We are subject to so many mental

modifications, Chitta-Vrittis. So, in this situation, we

cannot ride the high horse of Brahma-Jnana or

Jivanmuktahood. We cannot truthfully say, “I am

transcendental Purusha or Atman”. We may practise saying it

for the purpose of ultimate realisation. Such practice is

called Brahma-Abhyasa Brahma-Chintana. We may practise

affirming our real nature and asserting it. But on the

practical side, we have to behave with caution and

commonsense. We cannot foolishly run into situations which

will make us turn a somersault and have a terrible fall and

weep. We have to be very, very careful in going about in

our Vyavahara, because we are still very much in the grip

of the original self-forgetfulness or non-awareness. We are

very much in the grip of delusion, of Maya. So, Gurudev

used to say, “It is all right to say that Brahman is beyond

time, space and causation. There is no world for the Brahma-

Jnanis. It is all right for them to say, ‘I am Brahman; I

am Jnana-Svarupa’. But, so far as you are concerned, if

someone calls you a fool, you are immediately thrown into a

violent temper, you are ready to quarrel with him, you are

ready to fight, even to raise your fist. Let alone that,

supposing you go and stand before some person and he is

occupied with some other work, and does not pay attention

to you, you feel very humiliated. You feel insulted. You

will begin to think, ‘Oh! This man is treating me like

this’. So, let alone someone doing some harm to you, if

someone fails to do something which you are expecting him

to do, you feel very insulted. You salute someone and he

does not return it, because he did not notice it perhaps,

but you feel very bothered. Your whole mental mood changes.

It is all fine for you to say that there is no world in the

three periods of time, but if you find that someone has

forgotten to put salt in your Dal, immediately you cannot

eat your food; you become upset. You say, ‘What is this?

You have not put salt’. Supposing someone gives you tea

without sugar, your Brahmanhood is nowhere. You immediately

become upset in the absence of sugar in your tea. You do

not drink it as it is. You will demand sugar and ask for it

and complain, ‘No sugar has been put in my tea, no salt has

been put in my Dal’. So, do not imagine things. Try to know

where you are and start your Sadhana from that place”.

Gurudev used to say all this. You are surrounded by

Prakriti; you are surrounded by various manifestations of

Prakriti. And so the mind is externalised and scattered

amongst the various names and forms and objects, and human

situations and affairs, which constitute Prakriti. It is

thus in a state of involvement with external Prakriti in

all its various forms. And this situation is the very

antithesis of the ultimate Yogic state that you are trying

to reach.

--

Pranam

OM

 

 

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