Great Secret of Heart – Part 2


The teacher tells that inside the heart is all the mystery of things. Every object of one’s desire is inside one’s heart. It is not outside. Whatever one longs for is contained within oneself. This heart that the Upanishad is speaking of does not get old when the body gets old. It is not destroyed when the body is destroyed. It is the eternal abode of the eternal objective of eternal aspiration. The objects of one’s desire or aspiration are contained here and they shall be available for experience, the moment they are invoked in the proper manner. This little thing that we call the heart is nothing that is mortal or physical. It is the Atman (Soul or Self). What we call the Atman is the same as what we refer to here as the heart. It is free from every kind of affliction or sorrow or limitation. It is unaging, for it has no age. It is the timeless Being and, therefore, it has no destruction. It sees no death. It sees no sorrow. It is self-existent by its own pristine magnificence. It has no hunger and It has no thirst. It asks for nothing, for It is self-sufficient in Its own Self. Whatever It wills is capable of being materialised at one stroke. This is the will that is pure in character, uncontaminated by any kind of falsehood which is of the nature of externality. The nearer we go to this ‘heart’, the more is the strength of our will and the more is our capacity to manifest it and materialise it in our practical life.

The sanctuary

The more the limited will of the individual human being is drawn out from this centre of the heart, the more does it get diluted by contamination with the evil of externality. The more it gets contaminated by association with the externals, the more is the impossibility of achieving success in this world, and the greater is the difficulty of contacting the objects of one’s desires. But the more we go deeper and inward into our own Self, the greater is strength of our will and the greater the possibility of achieving success in obtaining anything that we want. This is the meaning of satyakama, satya samkalpa. When our consciousness, will and thought-functions are rooted in Truth, they should materialise themselves at once in the forms they are expected.

The case of such persons whose will is not so rooted in truth is like the case of those who are subject to domination by other rulers. They are like subjects in this world who are ruled by kings and administrative chiefs. The subjects are completely under the control of the chiefs or rulers, because the country or kingdom belongs to them. Whatever people wish to have, they have to obtain from these rulers, not otherwise. This means that the sustenance of these people who are subject to domination by others is dependent on factors external to themselves. The actions such people perform in this world for the purpose of living a happy life are conditioned by the existence of external factors. They are not unconditioned. Therefore, there is a limit for the achievements of these people. Whenever a need is felt for being subjected to others’ rule, the actions one performs naturally will be subjected to the conditions laid down by those external rulers. So, they are not really independent. Their will also cannot exceed the limit of the ordinances of these rulers. This is the case with every person in this world in every respect. This analogy given here is only to explain the predicament of people in general. The rulers or the administrators or the chiefs mentioned here are factors other than one’s own Self. They may be natural forces, or they may be gods in the heavens, or they may be any blessed thing in the whole creation compelling you to act according to a particular law or rule. This fate befalls one on account of one’s will and action being restricted by the operation of laws which are outside.

This sort of action brings about a reaction. And this we call the law of karma which is binding in its nature, causing reincarnation and the resultant suffering. All this is due to the impact of laws operating outside oneself and compelling one to obey their dictates. So, the more is one’s dependence on external factors, the greater is the nemesis of action. And the greater the independence one has, the less is this nemesis or reaction produced by actions. Hence, every action performed by every individual is capable of producing only transient results. Our actions in this world cannot give us immortal happiness. We cannot have absolute freedom by anything that we perform in this world, because this world is conditioned and it works on conditioned laws. It conditions the individual who is a content of itself, causing everything to be limited from inside as well as from outside. It is something like the freedom that we give to cows or cattle in general when we tether them to a peg by a rope. They have some freedom but it is limited to the extent of the length of the rope. Likewise, there seems to be some kind of freedom, given to us on account of the adjustment that we perform between ourselves and the external atmosphere. But to that extent of the adjustment alone are we free. Beyond that we are not. Thus, we are introduced to the fact of the limitation of human nature in those who are divested of this knowledge of the Atman and who consider themselves merely biological units and not spiritual centres.

We cannot have freedom absolute, because of the absence of the knowledge of the Atman. The real nature of oneself is the nature of one’s own Atman. The point made out here is that if we cannot understand our own Self, how can we understand anybody else? We have not known the Reality that is inside us. Then how can we know what is really outside in the world? Those people who are ignorant enough not to know even their own internal nature go to worlds which produce limited results, and they have absolutely no freedom. Just as we have no freedom in this world, because there is a ruling law operating external to us, so is the case with people who go to the other worlds. There, too, they have no freedom. If some law operates here, in this world, some other law operates in the other worlds also. Just as we are subjected to rules here, we will be subjected to rules in the other worlds also. Everywhere we will be subjects and not kings or masters. Merely because we have a little bit of freedom to enjoy the objects of senses, it does not mean that we are completely free. It is like the freedom of cattle to eat grass and chew cud. It is not real freedom. This is the fate of those who do not know the truth. The reason is simple. They cannot exercise their will to the furthermost limit on account of these limitations.

But the blessedness of people who know what this Atman is, is grand indeed. Those who depart from this world having realised what the Atman is, their jurisdiction is infinite. They are not limited by laws outside. They are themselves lawmakers. Their will is the universal law. There is a unity between their will and the law that works outside. In the case of ordinary individuals, the difficulty arises on account of the conflict between external law and internal law. Why are we limited in this world? Because our will does not coincide with the will of the universe. We have got a way of thinking which is not necessarily in consonance with the law of the whole universe. The will of the individual is not the will of the Creator. That is the reason why there is bondage. But the more one goes into the depths of one’s Being, the more does one approximate the identity of one’s self with the law that is operating outside. The question of outside and inside will not appear when there is harmony of the two. We talk of inside and outside as long as we think independently through a physical body, as long as we are individual subjects thinking of external objects. But when we are knowers of the Atman, as the Upanishad puts it, we also know what the Ultimate Reality is. Then the law of the outside world becomes the law of the inside world. The law of the Atman is the law of the universe. Therefore, there is absolute freedom for those who are knowers of this great secret. Whatever they will, it expresses itself in experience at once. There is no gap of time between the manifestation of their will and its materialisation. It is not that they think something today and it materialises tomorrow. It instantaneously manifests itself. This is the case of the blessed souls who have known the Atman.

The Chhandogya Upanishad by Swami Krishnananda 

Desire – Food for Thought!

Desire is a mode of the emotive mind. It has got a power of externalizing the mind. Desire is the fuel; thought is the fire. The thought-fire is kept up by the desire-fuel. If you withdraw the supply of fuel, the fire will be withdrawn into its womb. If you stop thinking by cutting off desires, the mind will be withdrawn into Consciousness.

It is only when the mind, being divested of all its desires, is indifferent to pleasures and pains and is not attracted by any object that it will be rendered pure, free from the grip of the great delusion like a bird freed from its cage and roaming freely in the space.

Desire, Thought and Ego form one vicious circle. If you can destroy any one of them, the other two will die by themselves. These are the three pillars or corner-stones of the edifice of mind. They are the three links of the mind-chain. Destroy any one of the links; the whole chain will be broken.

Why do Desires Arise?

Why do desires arise in the mind? On account of absence of spiritual bliss. The cause for desire is the existence of objects outside. Curiosity becomes a desire in the mind. Interest and feeling precede a desire. Hope and expectation fatten the desire.

Wandering – The Very Nature of Mind

Just as heat is inseparable from fire, the tossing of the mind is inseparable from the mind. It troubles the aspirants a lot. It destroys all of a sudden the determinations of strong-willed persons also. The mind ceases to exist if it is destitute of this oscillation. This fluctuating mind alone creates the universe. Even impurity can be removed easily. It demands strenuous efforts for a protracted time on the part of the aspirant to remove this wandering. Even the undaunted person may suffer a lot from this distracting tossing of mind when one tries to enter the thoughtless state. Many greats persons underwent the same difficulty when they tried to overcome this troublesome fluctuating power of the mind. Wandering is delusion. You will have to destroy this by constant Practice or Yoga or ceaseless Soul inquiry. Then, peace will come by itself.


Mind – Its Mysteries and Control by Sri Swami Sivananda

Karma and After Life

The gross body and the mind have, on account of your past Karmas, a tendency to act in a certain way and you act just in accordance with that tendency like a machine. You wrongly impute to yourself the authorship (agency) of these actions and thus make the matters worse. Most of your actions are done more or less automatically.

After a life, all earthly experiences of the mind are sorted and analyzed The essence is taken. The Soul is born again in the physical universe with a new frame and bent of mind according to the nature of the essence extracted in the mental plane.

When you are writing a drama, if sleep comes in, you stop writing and retire to bed. As soon as you get up, you continue to write from where you have left the previous night. Even so, when you take up a new incarnation, you begin to continue the work which you had left unfinished in your previous life in accordance with the current of latent subtle desires of your past life.

Your next life will depend very largely upon the Karma you perform in this birth. There are probably many things which the man of the world does constantly and may do without much harm resulting in any way; if these things were done by those sincere aspirants who are treading the path of Realization, they would be decidedly harmful.

The Chains of Impressions

Mind exercises its rule through Impressions. From Impressions emanate subtle desires like swarms of locusts. From latent subtle desires flows the stream of desire and from enjoyment of objects of desires arises internal craving (intense longing). Internal craving is very powerful. The Impressions are embedded in the mind. There arises a memory of pleasure in the mind. Then the mind thinks of objects. Maya(delusion) has her powerful seat in the imagination. There comes attachment. 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 favor some and disfavor others through like and dislike. You will have to enjoy the fruits of your virtuous and vicious actions. Through this six-spoked wheel of like and dislike, virtue and vice, pleasure and pain, this wheel of birth and death moves on without stopping from beginning-less time.

Thoughts and Desires depend upon Impressions

The nature of desires and thoughts depends upon the nature of your Impressions. If you have good Impressions, you will have good desires and good thoughts and vice versa. Even if you have indulged in vicious actions up to the age of forty, begin practicing virtuous actions such as charity, meditation, service of the poor and the sick, service of elders, etc., from this moment and these Impressions will prompt you to do more virtuous deeds. They will stimulate good desires and noble thoughts.


Mind – Its Mysteries and Control by Sri Swami Sivananda