Crave for happiness
By Express News Service | Published: 08th November 2012 12:16 PM |
Para-vastu is full of Supreme happiness:
You are the Para- Vastu the highest thing which is full of Supreme “ananda”. Though you are Supreme ‘ananda’ personified, you are still craving for happiness. This is ridiculous it is like water feeling thirsty. Nothing can quench its thirst, but if it realises that it is the same water for which it is thirsting for, then it will no more feel thirsty. This means that its thirst is not real and it should be given up. The same is the case with each one of us. Man forget that he himself is happiness personified and tries to get happiness some where else and seeks it outside and he will never get happiness. Only when he realises “I am the storehouse of happiness and it is not something that comes from outside, will the desire for happiness subside completely and ‘ananda’ manifests it self. Though ‘ananda’ is there, it is completely covered by the delusion that ‘ananda’ lies in out side things. If we give up that delusion and look within, the ‘ananda’ that has always been there will become explicit it need not be brought from anywhere. Stop thinking that you are a ‘jiva’ and be certain that you are ‘atman’. A firm decision that I am ‘atman’ is the state of moksha.
Purification of Mind-Birth of Dispassion:
The vedas ask us to perform various grades of karmas or rituals Rituls are meant for those who re-trapped in their worldly life and have no discriminating ability. By carrying out the prescribed karmas, there desire for wealth, attachment to family etc would get reduced and their thinking power would increase once discriminating ability and dispassion are acquired or already there, the usefulness of those karmas disappear. The aim of performance of such karmas is the purification of mind and birth of dispassion. When both these have been accomplished in the sadhakas, the utility of karmas is over for sadhakas practicing jnana-sadhana and for jnanis.
Basic Experience, consciousness is Real:
First be convinced that the ‘atman’ in you is the same as ‘atman’ in all human beings. The name form body and mind are all unreal and only the basic experience, consciousness is real. This basic experience is the ‘atman’ and is real. Similarly the names, forms of all things we see outside are also unreal. But the ‘brahma’ in them is real. From this stand point the jiva is ‘brahman’. Brahman Satyam, Jagan Mithya Jivo Brahmaiv Naparaha’ the brahman is true (real) and the individual and collective world is false (Unreal) and the jiva is ‘brahman’. The theory of illusion is given so much importance because of its usefulness. He suffers due to his acceptance that he is jiva and that the actions that have been carried out by him result in the dualities like success or failure, honour or dishonour etc in his daily worldly life. To obtain the basic experience of bliss he should reject everything that he has accepted. It is from renunciation that one becomes free from bondage and becomes immortal. If he feels that the world is real, then he will not be inclined to renounce but he is convinced that the world is an illusion, it is mere appearance, he will be able to reject the acceptance that he is jiva. So progression in sadhana is form the unreal nature of the world to renunciation, from renunciation, from renunciation to freedom from misery and to the eternal state of being.