Author Topic: next janma and naan yar  (Read 9081 times)

Jewell

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Re: next janma and naan yar
« Reply #15 on: April 02, 2014, 02:10:26 AM »
Dear Sri Krishna,

I do not have much to say after so beautiful and inspirational posts of Sri Nagaraj and Sri Ravi. Their words are indeed so comforting and full of wisdom.
I will just say this. Do not lose Your heart,do not trust the mind when it says it is impossible,do not think much about where will You go after death. God is our Guide,and all the trials are there just to teach us and make us stronger.
Bhagavan message is that we are not the body in the first place and there is no birth and death. We only need to see to whom are vasanas,who is the sinner and who in Truth we truly are.
With Bhagavan and Arunachala,with our own true Self like guide,that Satguru within,nothing,NOTHING is impossible!


My Soul is Marching On!


The shining stars are sunk in darkness deep,
The weary sun is dead at night,
The moon?s soft smile doth fade anon;
But still my soul is marching on!

The grinding wheel of time hath crushed
Full many a life of moon and star,
And many a brightly smiling morn;
But still my soul is marching on!

The flowers bloomed, then hid in gloom,
The bounty of the trees did cease;
Colossal men have come and gone,
But still my soul is marching on!

The aeons one by one are flying,
My arrows one by one are gone;
Dimly, slowly, life is fading,
But still my soul is marching on!

Darkness, death, and failures vied;
To block my path they fiercely tried.
My fight with jealous Nature?s strong,
But still my soul is marching on!

Paramahansa Yogananda


Nagaraj

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Re: next janma and naan yar
« Reply #16 on: April 03, 2014, 06:45:00 AM »
Vasanas - by Swami Sivananda

Vasanas-how They Manifest

Vasana (desire in subtle form) is a wave in the mind-lake. Its seat is the Karana Sarira. It exists there in the form of a seed and manifests in the mind-lake. Just as flowers are latent in seeds, Vasanas are latent in the Antahkarana and the Karana Sarira (seed-body). Daily new flowers blossom out. They fade out in a day or two. Similarly, Vasanas blossom out like flowers one by one, come out to the surface of the mind, generate Sankalpas in the mind of Jivas and goad them to strive to possess and enjoy the particular objects of enjoyment. Vasanas cause actions, and actions strengthen the Vasanas. This is a Chakra, vicious circle. On the advent of knowledge of Brahman, all Vasanas are fried out. The real enemies are the Vasanas within. Annihilate them. Eradicate them. They are inveterate.

The whole mango tree with branches, leaves and fruits is contained in a subtle form in the seed. It takes time for manifestation. Even so, the Vasana of lust lurks in the mind when you are a boy, manifests at 18, fills the whole body at 25, works havoc from 25 to 45 and then it gradually declines. Various forms of wrong-doing and mischief are done by human beings between 25 and 45. This is the most critical period of life. There is no particular difference between a boy and a girl in their characteristics when they are young. After attaining puberty they exhibit their characteristic qualities.

Chapalata

Chapalata is Vasana of a mild type. It lasts for a short time only. There are two kinds of important Chapalatas. There is the Jihva-Chapalata of the tongue where the tongue wants to eat the various things every now and then. It is a form of morbid appetite. Rich people who lead a luxurious life have this form of Chapalata. The other variety is the Upastha-Chapalata wherein the sex Indriyas wants to taste again and again the sexual enjoyment (Sparsa).

Vasana Causes Restlessness And Bondage

Vasana is the cause of restlessness of mind. As soon as a Vasana manifests, there is an intimate connection between the mind and the object through overflowing Vishaya-Vritti-Pravaha. The mind will not retrace its steps till it gets the object and enjoys it. The restlessness will continue till the object is enjoyed. The Vritti will flow towards the object till it is obtained and enjoyed. The common run of men cannot resist or suppress any Vasana owing to weak will.

It is the Vasana in the mind that causes attraction towards objects and brings about bondage; with the disappearance of Vasanas, bondage naturally vanishes. There will not be any attraction, admiration or excitement for any object outside, if there is no Vasana inside your mind. It is the Vasana that is at the bottom of all your miseries and troubles. There is no pain from Isvara-Srishti (objects created by the Lord). Water quenches your thirst. Breeze gives you comfort. Sunshine enlivens you. Fire gives warmth. It is Jiva-Srishti that brings about bondage. Ahankara, anger, Abhimana, attachment are all Jiva-Srishtis. Have Suddha Sankalpa, but no Vasanas.

By mere ethical training, jealousy, Raga, Dvesha, Krodha, Kama, etc., can be suppressed though not eradicated completely. These impure, Asubha Vasanas can be considerably attenuated (Tanu-Avastha) by moral culture. They attain a subtle condition. They cannot harm the individual. They remain under perfect control.

Eradication, Not Suppression, The Proper Remedy

A Vasana may be suppressed for the time being by an aspirant. But it again manifests with redoubled force when a suitable opportunity arises. Like a minister obeying the king, the five organs of the body act in accordance with the dictates of the mind. Therefore, you should through your own pure mind and proper efforts eradicate the Vasanas for objects. You should rend asunder, the long rope of Vasanas tied to the vessels of man, whirled on the ocean of Samsara, through enormous efforts on your part. Vasanas should be thoroughly eradicated. If these Vasanas are destroyed by Vichara (enquiry of Atman) and discrimination, the mind which is ever restless will get quiescence like a gheeless lamp.

How To Destroy Vasanas

Sama

Vijnanamaya Kosa serves as a great fortress for the aspirant. From there he can attack the Vasanas when they try to emerge from the seed-body (Karana Sarira) into the mind. Through the practice of Sama, the aspirant should destroy the Vasanas one by one with the help of Vijnanamaya Kosa (Buddhi). He should crush them as soon as they try to raise their heads on the surface of the mind-lake. He must not allow them to sprout forth. This is Vasana-Tyaga. This attack or fight is from inside.

When a Vasana or Sankalpa arises in the mind, the mind gives a push to the Antar-Indriya. From the Antar-Indriyas, this push is communicated to the Bahyakaranas (external instruments) such as hands, legs, eyes, ears, etc. The practice of Sama stops this very push which is the root cause of motion of all the Indriyas and Karanas.

Sama is peace of mind produced by the eradication of the Vasanas (Vasana-Tyaga). The Antahkarana of a man who possesses this virtue is cooler than ice. Even the coolness of the moon cannot compete with coolness of the Antahkarana of a man of Sama. Generally, the Antahkarana of a worldling is a blazing furnace. A man of Sama is neither exalted when he gets a desired object (Ishta) nor depressed when he gets an undesired thing (Anishta). He keeps a balanced mind always. He has no enemies. The happiness of an emperor is nothing, nothing when compared with the supreme spiritual bliss of a man of Sama. Sama is one of the four sentinels of Moksha. If you have Sama, you will get the company of the other three friends, viz., Santosha (contentment), Vichara (enquiry into Atman) and Satsanga (association with the wise and saintly).

Dama

The attack should commence from outside also. Bahyavritti-Nigraha should be done through Dama (restraint of the Indriyas). You must not allow sense-vibrations to enter from outside into the mind through the avenues of Indriyas. This is also necessary. Sama alone is not sufficient. The senses must be rendered blunt by Dama. The Vasana for sweets, for instance, should be destroyed by Sama through Vasana-Tyaga, by crushing the Vasanas within as soon as a desire arises; and the Bahyavritti, which arises by the sight of sweetmeat should be destroyed by withdrawing the eyes from the same when you move about the bazaar and by giving up taking sugar. Dama supplements Sama in the control of mind. Dama is an auxiliary for the complete eradication of Vasanas.

If you give up an old habit of taking tea, you have controlled to a certain extent the sense of taste. You have destroyed one Vasana. This will give you some peace, because the craving 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 and a Sadhaka. It is all pleasure for a worldling. The energy that was agitating you to run after tea is now transmuted into will. You gain peace and will-power by giving up one thing. If you give up fifteen things, your peace of mind will be still greater and the will 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 of something higher. Is there anyone who will not give up black sugar in favour of white sugar? If you once control one Vasana, it will be easy for you to control other Vasanas too, because you gain strength and power.

Svadhyaya and Meditation

Increase your Sastra-Vasana in the beginning. Occupy your mind with the study of standard philosophical books. Thereby you can decrease your Deha-Vasana (thought of the body) and Loka-Vasana (desire for name and fame, Kirti, Pratishtha, etc). Later on, you will have to give up Sastra-Vasana also. You must entirely devote all your time and energy in meditation and meditation alone. Vasana-Kshaya (destruction of Vasanas) is caused through well-conducted deliberation (Vichara), Brahma-Dhyana, Vairagya and Tyaga.

Vichara and Brahma-Bhavana

The wise know that the mind associated with Vasana tends to bondage while the mind absolutely free from Vasana is said to be an emancipated one. Just as a lion that is shut up in a cage emerges out by breaking the bars of the cage, so also a Jnani comes out of this cage of physical body victoriously by breaking or by destroying the Vasanas of the mind through constant Vichara (Atmic enquiry), constant Nididhyasana (profound and constant meditation on 'OM' and its meaning) and Brahma-Bhavana. The more you attenuate your Vasanas by Svarupa-Bhavana or the Brahma-Bhavana, the happier you will become. In proportion to the thinning of the Vasanas, the mind also is proportionately thinned out. Mind is nothing but a bundle of Vasanas. Mind is no other than the Vasanas which generate an endless series of rebirths. The true nature of the mind is the Vasanas. The two are synonymous.

Conquest of Ahankara

If you destroy egoism (Ahankara, this false little 'I') and control the Indriyas (the senses), the Vasanas will die by themselves. The root cause for all troubles is Ahankara. Just as the dependants of a family hang upon the chief of the house- the father-similarly, all Vasanas, Trishnas, Kamanas, etc., hang upon Ahankara, the chief of this house-body.

Constantly generate from the Sattvic mind-battery the Akhanda electric current 'Aham Brahmasmi'-Vritti (Brahmakara Vritti). That is the potent antidote. Keep it safe in the pocket; smell it when an apoplectic attack of the Ahankaric false 'I' idea overcomes you. It is only when you eradicate the painful Ahankara of the mind and conquer the foes of organs (Indriyas) that the ever-waking Vasanas will subside.

The Meaning Of Moksha

The illusory Samsaric Vasanas that have arisen through the practice of many hundreds of lives never perish except through the practice of Yoga for a long time. Therefore, O Aspirants! After having put away at a distance the desire of enjoyment by discriminative efforts, practise the state of mind absolutely devoid of Vasana.

Moksha does not mean physical separation from all worldly affairs, but only a state of mind bereft of all impure Vasanas or clinging to worldly things, but yet working as usual amidst them. You must realise God in and through the world. This is the central teaching of the Gita. "But the disciplined (lower) self, moving among sense-objects with senses free from attraction and repulsion and mastered by the higher Self, goeth to Peace" (Gita. II-64). This is the central teaching of Yoga Vasishtha also.

There is no Vasana in Brahman. Complete annihilation of the Vasanas takes place only in Nirvikalpa Samadhi. Only Nirvikalpa Samadhi can completely fry up the seeds of impure Vasanas. Through the knowledge of Brahman, there will be an extinction of all Vasanas, which form the medium of enjoyments. With the extinction of all Vasanas, the undaunted mind will get quiescence like a gheeless lamp.


॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: next janma and naan yar
« Reply #17 on: April 03, 2014, 06:55:00 AM »
Dear Krishnan, Friends,

You had primarily asked about vasanas and how they can be overcome in essence. Vasanas can be overcome by sheer sincere discipline. Some points for contemplations.

Do not do sadhana to overcome any Vasanas. Do Sadhana out of Love for God or Guru or Self
Overcoming Vasanas is not the main goal, Winning the grace of God Guru Self is the main goal.
One cannot overcome vasanas directly as they are like shadow, you cannot just destroy it, it really does not exist, it is not your real nature. Therefore one get rids of vasanas just as by-product. Vasanakshaya is byproduct of your sincere sadhana or devotion.
If you are inclined toward Naan Yaar vichara. There is no other option but to strive even more sincerely and abide as the Naan Naan feeling constantly and constantly engaging yourself in its vichara Even when you are attacked by any Vasanas, you are to ask your self persistently, to whom are these urges coming to, who am I, who is being succumbed to it and so on.
There is no easy way. Work sincerely and you will be rewarded.
By Sincerity alone, you gain the grace of Guru to support your endeavor.
Try and try again, there are no punishments for failure other than oneself punishing oneself.
Vasanas are also because there is a feeling that the pleasure of vasanas seems better than the experience of ambrosia of God Guru Self. Therefore, the problem of Vasanas is also due to lack of proper understanding of the nature of Guru God and Self, or because of only approximate understanding of the same. Hence Contemplate more, seek more knowledge in dicerning the nature of God Guru Self, seek to know the beauty of the same, seek to discern the joy of the God Guru Self, one when you know with conviction that the Joy of God is no where comparable to the futile pleasure of material enjoyments, the vasanas can never trouble you.
Do not be harsh with yourself. It is not a sin to have vasanas. It is also not a sin to enjoy worldly pleasures. DO not have agendas that i need to like this or like that. Give place for yourself, Give Time for yourself. Do not put pressure on yourself


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« Last Edit: April 03, 2014, 07:01:51 AM by Nagaraj »
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: next janma and naan yar
« Reply #18 on: April 03, 2014, 08:25:26 AM »
Friends,

Just going back in assimilating the essence from classic death experience of Bhagavan, He states how his attention to the 'I' source became a powerful fascination. Such is a madness we ought to have towards our Vichara, Bhakti. Such fascination alone leads us to immortality. We have to discern if our spirituality be merely a curiosity or mere inquisitiveness or does the love of God pervade every nerve in our body, every cell in our body. are we willing to give up our life for it? How serious are we. or is it that just a spiritual touch is enough for us in our life?

Death Experience

The turning point in Venkataraman?s life came spontaneously in mid-July 1896. One afternoon, the youth for no apparent reason was overwhelmed by a sudden, violent fear of death. Years later, he narrated this experience as follows:

It was about six weeks before I left Madura for good that a great change in my life took place . It was quite sudden. I was sitting in a room on the first floor of my uncle?s house. I seldom had any sickness and on that day there was nothing wrong with my health, but a sudden, violent  fear of death overtook me. There was nothing in my state of health to account for it; and I did not try to account for it or to find out whether there was any reason for the fear. I just felt, ?I am going to die,? and began thinking what to do about it. It did not occur to me to consult a doctor or my elders or friends. I felt that I had to solve the problem myself, then and there.
The shock of the fear of death drove my mind inwards and I said to myself mentally, without actually framing the words: ?Now death has come; what does it mean? What is it that is dying? This body dies.? And I at once dramatized the occurrence of death. I lay with my limbs stretched out stiff as though rigor mortis had set in and imitated a corpse so as to give greater reality to the enquiry. I held my breath and kept my lips tightly closed so that no sound could escape, so that neither the word ?I? or any other word could be uttered, ?Well then,?  I said to myself, ?this body is dead. It will be carried stiff to the burning ground and there burnt and reduced to ashes. But with the death of this body am I dead? Is the body ?I?? It is silent and inert but I feel the full force of my personality and even the voice of the ?I? within me, apart from it. So I am Spirit transcending the body. The body dies but the Spirit that transcends it cannot be touched by death. This means I am the deathless Spirit.? All this was not dull thought; it flashed through me vividly as living truth which I perceived directly, almost without thought-process. ?I? was something very real, the only real thing about my present state, and all the conscious activity connected with my body was centred on that ?I?. From that moment onwards the ?I? or Self focused attention on itself by a powerful fascination. Fear of death had vanished once and for all. Absorption in the Self continued unbroken from that time on. Other thoughts might come and go like the various notes of music, but the ?I? continued like the fundamental sruti note  that underlies and blends with all the other notes. Whether the body was engaged in talking, reading, or anything else, I was still centred on ?I?. Previous to that crisis I had no clear perception of my Self and was not consciously attracted to it. I felt no perceptible or direct interest in it, much less any inclination to dwell permanently in it.
 

The effect of the death experience brought about a complete change in Venkataraman?s interests and outlook. He became meek and submissive without complaining or retaliating against unfair treatment. He later described his condition:

One of the features of my new state was my changed attitude to the Meenakshi Temple. Formerly I used to go there occasionally with friends to look at the images and put the sacred ash and vermillion on my brow and would return home almost unmoved. But after the awakening I went there almost every evening. I used to go alone and stand motionless for a long time before an image of Siva or Meenakshi or Nataraja and the sixty-three saints, and as I stood there waves of emotion overwhelmed me.



From the Gospel of Sri Ramakrishna

Saradāmani, a little girl of five, lived in the neighbouring village called Jayrāmbāti. Even at this age she had been praying to God to make her character as stainless and fragrant as the white tuberose. Looking at the full moon, she would say: "O God, there are dark spots even on the moon. But make my character spotless." It was she who was selected as the bride for Sri Ramakrishna.

The marriage ceremony was duly performed. Such early marriage in India is in the nature of a betrothal, the marriage being consummated when the girl attains puberty. But in this case the marriage remained for ever unconsummated. Sri Ramakrishna lived at Kāmārpukur about a year and a half and then returned to Dakshineśwar.

Hardly had he crossed the threshold of the Kāli temple when he found himself again in the whirlwind. His madness reappeared tenfold. The same meditation and prayer, the same ecstatic moods, the same burning sensation, the same weeping, the same sleeplessness, the same indifference to the body and the outside world, the same divine delirium. He subjected himself to fresh disciplines in order to eradicate greed and lust, the two great impediments to spiritual progress. With a rupee in one hand and some earth in the other, he would reflect on the comparative value of these two for the realization of God, and finding them equally worthless he would toss them, with equal indifference, into the Ganges. Women he regarded as the manifestations of the Divine Mother. Never even in a dream did he feel the impulses of lust. And to root out of his mind the idea of caste superiority, he cleaned a pariah's house with his long and neglected hair. When he would sit in meditation, birds would perch on his head and peck in his hair for grains of food. Snakes would crawl over his body, and neither would he aware of the other. Sleep left him altogether. Day and night, visions flitted before him. He saw the sannyāsi who had previously killed the "sinner" in him again coming out of his body, threatening him with the trident, and ordering him to concentrate on God. Or the same sannyāsi would visit distant places, following a luminous path, and bring him reports of what was happening there. Sri Ramakrishna used to say later that in the case of an advanced devotee the mind itself becomes the guru, living and moving like an embodied being.


॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

ksksat27

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Re: next janma and naan yar
« Reply #19 on: April 03, 2014, 03:42:24 PM »
Do not do sadhana to overcome any Vasanas. Do Sadhana out of Love for God or Guru or Self
Overcoming Vasanas is not the main goal, Winning the grace of God Guru Self is the main goal.
One cannot overcome vasanas directly as they are like shadow, you cannot just destroy it, it really does not exist, it is not your real nature. Therefore one get rids of vasanas just as by-product. Vasanakshaya is byproduct of your sincere sadhana or devotion.
If you are inclined toward Naan Yaar vichara. There is no other option but to strive even more sincerely and abide as the Naan Naan feeling constantly and constantly engaging yourself in its vichara Even when you are attacked by any Vasanas, you are to ask your self persistently, to whom are these urges coming to, who am I, who is being succumbed to it and so on.
There is no easy way. Work sincerely and you will be rewarded.



Dear Sri Nagaraj,

Wonderful indeed.  Today while coming in volvo bus, before seeing your posts on vasanas and the above quotes, I was thinking on the same lines but very vaguely.

You are very true,  the focus on I am will have the by-product benefit of vasanas getting weakened .  we should not deliberately aim at that.  Thankyou very much.

The words penetrated straight into me.  atleast for some days this will make me to do more and more of self enquiry.

deepa

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Re: next janma and naan yar
« Reply #20 on: April 05, 2014, 03:09:56 AM »
Krishnanji,
You are not alone in your despondence..  sometimes, I also feel that inspite of so much shravanam on Bhagawan's teachings/other Vedantic content, inspite of the grace and compassionate presence of my Guru, inspite of so much reading about various saints, I still fall prey to cheap desires.. still lose temper for unnecessary things.. still let negative thoughts affect me. Feels almost a hopeless case!

Then, I forcefully remember that this is also only my mind.. which behaves like a computer-infested virus. Somebody shared this analogy with me.
Our mind is like a computer.. it is very useful and capable of lot of good things in both spiritual and secular activities. It is capable of love and devotion and compassion. However, like a computer, it also gets infested with virus (negative thoughts) . Using the computer itself, we have to install a virus-detection software (using our mind itself and be aware of our mind) and then remove virus/negative thoughts.

So, I keep telling myself I am not this mind/computer.. Rather than give up, we just surrender even our weaknesses and beg for help!
Deepa