Sunday, February 19, 2012


                               ~ Sri Haidakhan Vale Baba

    FAITH an extract from ‘LETTERS Of YOGA’ by Sri Aurobindo

Faith does not depend upon experience; it is something that is there before experience. When one starts the yoga, it is not usually on the strength of experience, but on the strength of faith. 

It is so not only in yoga and the spiritual life, but in ordinary life also. All men of action, discoverers, inventors, creators of knowledge proceed by faith and, until the proof is made or the thing done, they go on in spite of disappointment, failure, disproof, denial because of something in them that tells them that this is the truth, the thing that must be followed and done.
Ramakrishna even went so far as to say, when asked whether blind faith was not wrong, that blind faith was the only kind to have, for faith is either blind or it is not faith but something else – reasoned inference, proved conviction or ascertained knowledge.

Faith is the soul's witness to something not yet manifested, achieved or realised, but which yet the Knower within us, even in the absence of all indications, feels to be true or supremely worth following or achieving. This thing within us can last even when there is no fixed belief in the mind, even when the vital struggles and revolts and refuses. Who is there that practises the yoga and has not his periods, long periods of disappointment and failure and disbelief and darkness? But there is something that sustains him and even goes on in spite of himself, because it feels that what it followed after was yet true and it more than feels, it knows.

 The fundamental faith in yoga is this, inherent in the soul, that the Divine exists and the Divine is the one thing to be followed after – nothing else in life is worth having in comparison with that. So long as a man has that faith, he is marked for the spiritual life and I will say that, even if his nature is full of obstacles and crammed with denials and difficulties, and even if he has many years of struggle, he is marked out for success in the spiritual life.

It is this faith that you need to develop – a faith which is in accordance with reason and common sense – that if the Divine exists and has called you to the Path, (as is evident), then there must be a Divine Guidance behind and through and in spite of all difficulties you will arrive. Not to listen to the hostile voices that suggest failure or to the voices of impatient, vital haste that echo them, not to believe that because great difficulties are there, there can be no success or that because the Divine has not yet shown himself he will never show himself, but to take the position that everyone takes when he fixes his mind on a great and difficult goal, “I will go on till I succeed – all difficulties not withstanding.” To which the believer in the Divine adds, “The Divine exists, my following after the Divine cannot fail.
I will go on through everything till I find him.”

 Peace  love  harmony

Thursday, February 16, 2012

The Gunas, Mind and Works by Sri Aurobindo

The Gunas, Mind and Works
           by Sri Aurobindo

 [Excerpt from his book: ESSAYS ON THE GITA]

     There are again three things, the doer, the instrument and the work done, that hold the action together and make it possible. And here again it is the difference of the gunas that determines the character of each of these elements.

The sattvic mind that seeks always for a right harmony and right knowledge is the governing instrument of the sattwic man and moves all the rest of the machine. An egoistic will of desire supported by the desire-soul is the dominant instrument of the rajasic worker. An ignorant instinct or the unenlightened impulsion of the physical mind and the crude vital nature is the chief instrumental force of the tamasic doer of action. The instrument of the liberated man is a greater spiritual light and power, far higher than the highest sattwic intelligence, and it works in him by an enveloping descent from a supraphysical centre and uses as a clear channel of its force a purified and receptive mind, life and body.

Gunas and action

Tamasic action is that done with a confused, deluded and ignorant mind, in mechanical obedience to the instincts, impulsions and unseeing ideas, without regarding the strength or capacity or the waste and loss of blind misapplied effort or the antecedent and consequence and right conditions of the impulse, effort or labour.

Rajasic action is that which a man undertakes under the dominion of desire, with his eyes fixed on the work and its hoped-for fruit and nothing else, or with an egoistic sense of his own personality in the action, and it is done with inordinate effort, with a passionate labour, with a great heaving and straining of the personal will to get at the object of its desire.

Sattvic action is that which a man does calmly in the clear light of reason and knowledge and with an impersonal sense of right or duty or the demand of an ideal, as the thing that ought to be done whatever may be the result to himself in this world or another, a work performed without attachment, without liking or disliking for its spur or its drag, for the sole satisfaction of his reason and sense of right, of the lucid intelligence and the enlightened will and the pure disinterested mind and the high contented spirit.  At the line of culmination of sattva it will be transformed and become a highest impersonal action dictated by the spirit within us and no longer by the intelligence, an action moved by the highest law of the nature, free from the lower ego and its light or heavy baggage and from limitation even by best opinion, noblest desire, purest personal will or loftiest mental ideal. There will be none of these impedimenta; in their place there will stand a clear spiritual self-knowledge and illumination and an imperative intimate sense of an infallible power that acts and of the work to be done for the world and for the world’s Master.

Gunas and doer

The tamasic doer of action is one who does not put himself really into the work, but acts with a mechanical mind, or obeys the most vulgar thought of the herd, follows the common routine or is wedded to a blind error and prejudice. He is obstinate in stupidity, stubborn in error and takes a foolish pride in his ignorant doing; a narrow and evasive cunning replaces true intelligence; he has a stupid and insolent contempt for those with whom he has to deal, especially for wiser men and his betters. A dull laziness, slowness, procrastination, looseness, want of vigour or of sincerity mark his action. The tamasic man is ordinarily slow to act, dilatory in his steps, easily depressed, ready soon to give up his task if it taxes his strength, his diligence or his patience.

The rajasic doer of action on the contrary is one eagerly attached to the work, bent on its rapid completion, passionately desirous of fruit and reward and consequence, greedy of heart, impure of mind, often violent and cruel and brutal in the means he uses; he cares little whom he injures or how much he injures others so long as he gets what he wants, satisfies his passions and will, vindicates the claims of his ego. He is full of an incontinent joy in success and bitterly grieved and stricken by failure.

The sattvic doer is free from all this attachment, this egoism, this violent strength or passionate weakness; his is a mind and will unelated by success, undepressed by failure, full of a fixed impersonal resolution, a calm rectitude of zeal or a high and pure and selfless enthusiasm in the work that has to be doneAt and beyond the culmination of sattva this resolution, zeal, enthusiasm become the spontaneous working of the spiritual Tapas and at last a highest soul-force, the direct God-Power, the mighty and steadfast movement of a divine energy in the human instrument, the self-assured steps of the Seer-will, the Gnostic intelligence and with it the wide delight of the free spirit in the works of the liberated nature.

      Gunas and reason

The reason armed with the intelligent will works in man in whatever manner or measure he may possess these human gifts and it is accordingly right or perverted, clouded or luminous, narrow and small or large and wide like the mind of its possessor. It is the understanding power of his nature, buddhi, that chooses the work for him or, more often, approves and sets its sanction on one or other among the many suggestions of his complex instincts, impulsions, ideas and desires. It is that which determines for him what is right or wrong, to be done or not to be done, Dharma or Adharma. And the persistence of the will is that continuous force of mental Nature which sustains the work and gives it consistence and persistence. Here again there is the incidence of the gunas.

The tamasic reason is a false, ignorant and darkened instrument which chains us to see all things in a dull and wrong light, a cloud of misconceptions, a stupid ignoring of the values of things and people. This reason calls light darkness and darkness light, takes what is not the true law and upholds it as the law, persists in the thing which ought not to be done and holds it up to us as the one right thing to be done. Its ignorance is invincible and its persistence of will is a persistence in the satisfaction and dull pride of its ignorance. That is on its side of blind action; but it is pursued also by a heavy stress of inertia and impotence, a persistence in dullness and sleep, an aversion to mental change and progress, a dwelling on the fears and pains and depressions of mind which deter us in our path or keep us to base, weak and cowardly ways. Timidity, shirking, evasion, indolence, the justification by the mind of its fears and false doubts and cautions and refusals of duty and its lapses and turnings from the call of our higher nature, a safe following of the line of least resistance so that there may be  the least trouble and effort and peril in the winning of the fruit of our labour,—rather no fruit or poor result, it says, than a great and noble toil or a perilous and exacting endeavour and adventure,—these are characteristics of the tamasic will and intelligence.

The rajasic understanding, when it does not knowingly choose error and evil for the sake of the error and evil, can make distinctions between right and wrong, between what should or should not be done, but not rightly, rather with a pulling awry of their true measures and a constant distortion of values. And this is because its reason and will are a reason of the ego and a will of desire, and these powers misrepresent and distort the truth and the right to serve their own egoistic purpose. It is only when we are free from ego and desire and look steadily with a calm, pure, disinterested mind concerned only with the truth and its sequences that we can hope to see things rightly and in their just values. But the rajasic will fixes its persistent attention on the satisfaction of its own attached clingings and desires in its pursuit of interest and pleasure and of what it thinks or chooses to think right and justice, Dharma. Always it is apt to put on these things the construction which will most flatter and justify its desires and to uphold as right or legitimate the means which will best help it to get the coveted fruits of its work and endeavour. That is the cause of three fourths of the falsehood and misconduct of the human reason and will. Rajas with its vehement hold on the vital ego is the great sinner and positive misleader.

The sattvic understanding sees in its right place, right form, right measure the movement of the world, the law of action and the law of abstention from action, the thing that is to be done and the thing that is not to be done, what is safe for the soul and what is dangerous, what is to be feared and shunned and what is to be embraced by the will, what binds the spirit of man and what sets it free. These are the things that it follows or avoids by the persistence of its conscious will according to the degree of its light and the stage of evolution it has reached in its upward ascent to the highest self and Spirit. The culmination of this sattvic intelligence is found by a high persistence of the aspiring buddhi when it is settled on what is beyond the ordinary reason and mental will, pointed to the summits, turned to a steady control of the senses and the life and a union by Yoga with man’s highest Self, the universal Divine, the transcendent Spirit. It is there that arriving through the sattvic guna one can pass beyond the gunas, can climb beyond the limitations of the mind and its will and intelligence and sattva itself disappear into that which is above the gunas and beyond this instrumental nature. There the soul is enshrined in light and enthroned in firm union with the Self and Spirit and Godhead. Arrived upon that summit we can leave the Highest to guide Nature in our members in the free spontaneity of a divine action: for there there is no wrong or confused working, no element of error or impotence to obscure or distort the luminous perfection and power of the Spirit. All these lower conditions, laws, dharmas cease to have any hold on us; the Infinite acts in the liberated man and there is no law but the immortal truth and right of the free spirit, no Karma, no kind of bondage.

 Harmony and order are the characteristic qualities of the sattvic mind and temperament, quiet happiness, a clear and calm content and an inner ease and peace.

     Gunas and happiness

Happiness is indeed the one thing which is openly or indirectly the universal pursuit of our human nature,—happiness or its suggestion or some counterfeit of it, some pleasure, some enjoyment, some satisfaction of the mind, the will, the passions or the body. Pain is an experience our nature has to accept when it must, involuntarily as a necessity, an unavoidable incident of universal Nature, or voluntarily as a means to what we seek after, but not a thing desired for its own sake,—except when it is so sought in perversity or with an ardour of enthusiasm in suffering for some touch of fierce pleasure it brings or the intense strength it engenders. But there are various kinds of happiness or pleasure according to the guna which dominates in our nature.

Thus the tamasic mind can remain well-pleased in its indolence and inertia, its stupor and sleep, its blindness and its error. Nature has armed it with the privilege of a smug satisfaction in its stupidity and ignorance, its dim lights of the cave, its inert contentment, its petty or base joys and its vulgar pleasures. Delusion is the beginning of this satisfaction and delusion is its consequence; but still there is given a dull, a by no means admirable but a sufficient pleasure in his delusions to the dweller in the cave. There is a tamasic happiness founded in inertia and ignorance.

The mind of the rajasic man drinks of a more fiery and intoxicating cup; the keen, mobile, active pleasure of the senses and the body and the sense-entangled or fierily kinetic will and intelligence are to him all the joy of life and the very significance of living. This joy is nectar to the lips at the first touch, but there is a secret poison in the bottom of the cup and after it the bitterness of disappointment, satiety, fatigue, revolt, disgust, sin, suffering, loss, transience. And it must be so because these pleasures in their external figure are not the things which the spirit in us truly demands from life; there is something behind and beyond the transience of the form, something that is lasting, satisfying, self-sufficient.

What the sattvic nature seeks, therefore, is the satisfaction of the higher mind and the spirit and when it once gets this large object of its quest, there comes in a clear, pure happiness of the soul, a state of fullness, an abiding ease and peace. This happiness does not depend on outward things, but on ourselves alone and on the flowering of what is best and most inward within us. But it is not at first our normal possession; it has to be conquered by self-discipline, a labour of the soul, a high and arduous endeavour. At first this means much loss of habitual pleasure, much suffering and struggle, a poison born of the churning of our nature, a painful conflict of forces, much revolt and opposition to the change due to the ill-will of the members or the insistence of vital movements, but in the end the nectar of immortality rises in the place of this bitterness and as we climb to the higher spiritual nature we come to the end of sorrow, the euthanasia of grief and pain. That is the surpassing happiness which descends upon us at the point or line of culmination of the sattvic discipline.

The self-exceeding of the sattvic nature comes when we get beyond the great but still inferior sattvic pleasure, beyond the pleasures of mental knowledge and virtue and peace to the eternal calm of the self and the spiritual ecstasy of the divine oneness. That spiritual joy is no longer the sattvic happiness, sukham, but the absolute Ananda.

  Ananda is the secret delight from which all things are born, by which all is sustained in existence and to which all can rise in the spiritual culmination. Only then can it be possessed when the liberated man, free from ego and its desires, lives at last one with his highest self, one with all beings and one with God in an absolute bliss of the spirit.

Sri Aurobindo

          Peace  love  harmony

Tuesday, February 14, 2012

The pairs of opposites

Attraction & Repulsion (Raga & Dvesha)

Raga (attraction), Dvesha (repulsion) and Tatastha (indifference) are the three important modes of the sensual mind and the psychic vital.

Raga and Dvesha (like and dislike or love and hatred or attraction and repulsion) are the two currents in the mind which bind a man to the Samsaric wheel of pleasure and pain, of birth and death. Raga and Dvesha is a mechanical reaction to the one or other opposite of every situation or experience.

The main forms that take this main function of mind and the vital are:
·         Desire or Attachment- aversion
·         Like-dislike
·         Attraction- repulsion
·         Love-hatred
Pair of opposites

·         Pleasure-pain
·        exhilaration –depression
·         happiness- sorrow
·         lucky-unlucky
·        Right-wrong
·        Good-bad
·        Cold-warm
·        High-low
·        Nice-ungly


Pleasure and pain go always together. You cannot have the one without the other. If you want to take pleasure you must be ready to experience the pain also.

Dislike creates pain because when you see or experience the object you dislike there is a contraction of the vital energy and the sensual mind. This contraction is experienced as pain. But like gives you also pain; perhaps not at the moment of the experience of the desired object (as possibly may happen) but for the following reasons:

1.        When you lose the object you are attached you get pain. If an object gives pleasure, you get attached to the object. But when there is separation from the object, as in the case of death of your dear wife or son, you get immense pain in the form of anger, sorrow, depression, frustration etc. which is indescribable.

2.        Whenever there is pleasure, there exist side by side fear and anger. Anger is only a modification of desire. Fear and anger are two old associates of pleasure. Fear arises of the possibility not to get or to lose what you desire and anger for anything that may prevents you to get the desired object.

For example when you have got Raga for body, fear of death comes in. When you have Raga for money, there is fear of losing money, as money is the means of getting objects of enjoyment. When you have Raga for a woman, you always take care in protecting her. Fear is a very old, intimate friend of Raga.


Raga-Dvesha has four states (Avasthas) -the first two states pertain to a Yogin; the last two to worldlings.

1.        Dagdha (burnt up),
2.        Tanu (attenuated or thinned out),
3.        Vicchinna (concealed)
4.        Udara (fully expanded).
In a fully developed Yogin, the Vrittis of Raga-Dvesha are burnt up by Nirvikalpa Samadhi. In a Yogin who is practising, the impressions of Raga-Dvesha are tenuous. They are in a fine state. He has control over these two Vrittis.
In those who are given to enjoyments, they are concealed and fully expanded. A worldly-minded man is a mere slave of Raga-Dvesha currents.
When the wife shows affection to her husband, when the Raga-Vritti is in operation, her anger and hatred remain concealed for the time being. The moment she gets displeased with him for some reason or other, the Dvesha-Vritti manifests itself. In the last (expanded) state, the Samskaras of Raga-Dvesha, having favourable surroundings, attain to great activity.

In sleep, these two emotions exist in a man in a Bija state (seed form). They are not destroyed. As soon as the man gets up from sleep, they begin to operate again.

In children, these twin currents manifest for a short time and disappear soon. They fight in this second and join together with joy the very next second. They do not keep up any ill feelings in their minds. They do not brood also over the wrongs done by others. They do not exhibit any grudge. The wave comes and passes away.

As the child grows, these currents assume a grave phase by constant repetition and become inveterate. Dvaita slowly develops when the child reaches the second year. Place a baby within one year of age in any place. It will remain there like a block of stone. It will laugh and see alike all people without any Raga-Dvesha.

Ask a child of two years of age to sit. It will stand. Ask the child to come near. It will recede back to a distance. Tell the child, .Do not go to the street; it will immediately march to the street. It will do contrary actions, because Dvaita is developing now in the child.


Raga-Dvesha in the mind is the real Karma. It is the original action. When the mind is set in motion or vibration through the currents of Raga-Dvesha, real Karmas begin. Real Karma originates from Sankalpas of the mind. It is the actions of the mind that are truly termed Karmas. External actions manifest later on.

It is desire that sets the mind in motion. When there is a desire, Raga and Dvesha exist side by side in the mind.  Desire is a motive force. Emotions and impulses co-exist with desire.

Amongst the several modes in the mind, Raga-Dvesha and infatuation (Moha) are very deep-rooted. They demand strenuous and persistent efforts for their eradication. The Raga-Dvesha currents, the characteristics of the mind, can be removed by spiritual Sadhana.

These can be completely fried up by Nirvikalpa Samadhi or Asamprajnata Samadhi.
EMOTIONS and raga-dvesha

Raga and Dvesha (love and hatred) are the two important emotions of the mind and all the different emotions can be classified under these two headings.

Raga and Dvesha (likes and dislikes) only constitute this Samsara or this world of phenomena. It can be totally destroyed by knowledge of Brahman.

Raga-Dvesha is a Vasana. It has four states. Raga-Dvesha, Vasanas, Samskaras and Gunas are intertwined. They co-exist. The seat of Raga-Dvesha is the mind and the senses. Destruction of one will lead to the destruction of others.

But the destruc­tion of the source, Avidya or Ajnana (ignorance), the seed of Samsara, through Brahma-Jnana will destroy everything to the very root.

The cultivation of virtues like Maitri (friend­ship), Karuna, (mercy), Mudita (complacency) and Upeksha (indifference) can thin out or attenuate Raga-Dvesha. This is the Pratipaksha-Bhavana me­thod or cultivation of the opposite positive qualities, of the Raja Yogins.

Destruction of Avidya will lead to the destruction of Raga-Dvesha. Raga and Dvesha are the modifications or effects of Avidya or ignorance.

The fire of devotion also can burn in toto Raga­-Dvesha.

The practice of Nishkama Karma Yoga or disinterested selfless service can thin out Raga-Dvesha to a very great extent. Kill Raga (attachment) by the sword of Vai­ragya (non- attachment or dispassion or indifference to sensual objects) and Dvesha by developing cosmic love.

Raga-Dvesha assumes various forms. You like certain foods and dislike certain other foods. You like certain clothing and dislike certain other cloth­ing. You like certain persons and dislike certain other persons. You like certain places and dislike certain other places. You like certain sounds and dislike certain other sounds. You like certain colours and dislike certain other colours. You like soft things and dislike hard things. You like praise, res­pect, honour, and dislike censure, disregard, dis­honour. You like a religion, view, opinion and dis­like other religions, views and opinions. You like comforts, pleasures, and dislike discomforts and pain.

Thus there is no peace of mind for you as the mind is ever restless and agitated. The waves of Raga-Dvesha are ever disturbing the mind. One wave of Raga-Dvesha arises in the mind and subsides after some time. Again another wave rises, and so on. There is no balance of mind. There is no peace. He who has destroyed Raga-Dvesha will be ever happy, peaceful, joyful, strong and healthy. Only he who is free from Raga-Dvesha will have a long life. Raga-Dvesha is the real cause for all diseases (Adhi and Vyadhi).

Wherever there is pleasure, there is Raga; wherever there is pain, there is Dvesha. Man wants to remain in close contact with those objects which give him pleasure. He shuns those objects which give him pain.

Though the objects that give pain are far away from you, the memory of the objects will give you pain. It is only the removal of the currents of Dvesha that will give you happiness. It is the Vritti or thought-wave that gives pain but not the objects. Hence try to destroy the current of Dvesha by deve­loping cosmic love and Brahma-bhavana or Isvara­-bhavana in all objects. Then the whole world will appear to you as the Lord in manifestation.

The world or the worldly object is neither good nor bad, but it is your lower instinctive mind that makes it good or bad. Remember this point well, always. Do not find fault with the world or the objects. Find fault with your own mind.

Destruction of Raga-Dvesha means destruction of ignorance or mind and the idea of the world.

No meditation, no peace, no Samadhi is possible for a man who has not removed these two currents two foes of peace, knowledge and devotion. He who says I enter into deep meditation. I have attained Self-realisation and Samadhi. I can also help you to enter into Samadhi is a confirmed hypocrite.

If you find in him Raga-Dvesha, attachment, hatred, pre­judice, intolerance, anger, irritability, know him to be a Mithyachari. Shun his company. Remain at a respectable distance from him, because you also will catch the infection or contagion from him.

Be­ware. Beware. Be cautious, friends!
~  Swami Sivananda  


    Peace  love  harmony

Conscious freedom from Pleasure & Pain


There are only facts, vibrations or phenomena outside. Prakriti (nature) is blind. Prakriti is quite indifferent.

There is neither pleasure nor pain in objects. It is all mental creation, mental perception, mental jugglery. It is only the mental attitude or certain kind of mental behaviour towards objects that brings joy or grief, pleasure and pain.

Maya has her powerful seat in the imagination of the mind.

Mind always runs after pleasure, because it is born of Ananda Brahman. You love a mango, because it affords you pleasure. Of all things, you love your own self most. This love of the self gives the clue to the fact that Ananda or bliss must be the nature of the Self.

Pleasure arising from external objects is evanescent, transitory and fleeting. It is mere nerve-titillation and mental deception. Jiva (the human being, the incarnated in a body soul) joins with mind and Vritti and enjoys the sense-objects. The thing that gives you pleasure gives you pain also.

It is difficult to divert the mind which, from infancy, has fallen into the pernicious habit of seeking external pleasure and it shall ever persist in doing so, unless you give it something superior to be amused with, a greater form of pleasure to delight in.

Pleasure is a particular kind of feeling in the mind. The mind expands during pleasure. Coolness prevails in the mind; during pain, the mind contracts. Considerable heat is produced in the mind.

No true, lasting satisfaction comes from the enjoyment of worldly objects. Yet, people rush headlong towards objects even when they know that the objects are unreal and the world is full of miseries. That is Maya

Pleasure and pain, beauty and ugliness are all false imaginations of the mind. Mind is a false illusory product. Conceptions of the mind also must, therefore, be false. They are all like a mirage in the desert. What is beautiful for you is ugly for another. Beauty and ugliness are relative terms. Beauty is only a mental concept. It is only a mental projection.

Real beauty is in the Self only.

Pleasure and beauty reside in the mind and not in the objects. Mango is not sweet; the idea of mango is sweet. It is all Vritti. It is all mental deception, mental conception, mental creation.

Destroy the Vritti; beauty vanishes. The husband stretches his own idea of beauty in his ugly wife and finds his wife very beautiful through passion.


Some say that children are very happy. It is wrong. They only become exuberant. They get
serious reaction also. They have no balanced mind. They weep for hours together for nothing at all.

It is only a man of balanced mind that can really be happy.


·         From experience of pleasure samskaras (impressions) are embedded in the subconscious mind (Chitta) (The seed of Samskaras are imbedded in the Karana Sarira (Causal body)
·         From Samskaras emanate subtle desires Vasanas like swarms of locusts.
·         From Vasana flows the stream of desire for sensual indulgence.
·         From enjoyment of objects of desires arises internal craving and memory of pleasures.
·         Then the mind thinks and imagines of objects again and again.
·         Thus attachment is created.
·         Imagination plays a great deal in this process. Maya has her powerful seat in the imagination.
·         The mind plans and schemes. You are swayed by the passions.
·         You exert yourself physically to possess those objects and enjoy them. In your efforts, you favour some and disfavor others through like-dislike (Raga and Dvesha).
·         You will have to enjoy the fruits of your virtuous and vicious actions.

Through this six-spoked wheel of: Raga-Dvesha,  virtue-Vice and Pleasure-pain, this Samsaric wheel of birth and death moves on without stopping from beginningless time.

From Avidya ignorance emanates Aviveka (non-discrimination). From Aviveka originates Ego Ahankara and (identification with body) Abhimana. From Abhimana emanates Raga-Dvesha. From Raga-Dvesha comes Karma. From Karma comes the body. From body comes misery. This is the chain of bondage with seven links.

This is the chain of misery.

Desire is the enemy of peace. You have become the beggar of beggars through desires.
 A desireless man is the richest man in the world. It is the mind that makes a man rich.
Free yourself from the firm grip of crocodiles of desires. Do not get disheartened under trials.
 Cheer yourself up. Stand up like a lion. Destroy the impure mind with the help of the pure mind.
 Make friendship with the Sattvic mind and rest yourself peacefully in Atman.


Mind associated with desires is bondage. Mind free from desires is Mukta (free). Desires are themselves pain. Non-desire is itself pure Atmic Bliss. Mere annihilation of Maya is Freedom Moksha. With the extinction of the base Sankalpas (thoughts), there is also the extinction of Avidya. Should all longings for the visibles cease, then such an abnegation of mind is itself the destruction of Ajnana (ignorance) or the mind. Such a bliss is generated through one’s efforts only. There is nothing like Purushartha (right exertion).
~  Swami Sivananda  

Read also about happiness pleasures and pains:


   Peace  love  harmony