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The book of Isha, by sri HansYoganand ji. Complete book on 28 chapter. The story of an awakened person (Buddha) in India, in a distant time, from the beginning of our era.



The Book of Isha







Chapter 28

Eigth Step: Renunciation and Deliverance








The awakened call «renunciation*» the abandonment of the fruit of his acts and those who are in renunciation, the scholars call them: «sannyâsa».


* Renunciation: “tyâga”. This is what Lao-Tzu called the «non-acting» and we call on the Path the «service», one of the four pillars of the sadhana and one of the three practices.





Some advocate abandoning the fruit of his actions, others support acts of sacrifice, austerity and charity.





There are three types of renunciation. We must not renounce acts of sacrifice, austerity or charity because they sanctify even great souls. But all these practices must be accomplished in renunciation of their fruits.





We must never give up our duties. The man who, under the influence of illusion, gives it up, it is said of his behavior that it is dictated by ignorance.





He who, fearing to perform a painful duty, gives it up and says: this is painful, acts only by instinct, dominated by passion. By doing so he will never benefit from the realization brought about by renunciation.





But he who, because it is necessary to do so, without attachment to the action or to the fruit of the action, fulfils the prescribed duty, is said his renunciation comes from vertue*.


* Comes from virtue: you might as well say; comes under the Holy Name, since the Holy Name is named by Lao-Tzu as the “virtue of the Tao” and Lao-Tzu practiced and taught the same path as described by the Bhagavad-Gita, except that “Krishna” called it “knowledge”, while Lao-Tzu called it “tao”.





A detached man, whose consciousness is deep and intelligence high, such a man is safe from doubt. He never refuses a necessary act and does not focus on the benefits of his actions.





For the incarnate being, true renunciation is impossible, in truth, because renouncing any act cannot be. It will be said that the one who renounces the fruits of the act practice it*.


* “the one who renounces the fruits of the act”: he who practices the Holy Name, in other words, he who is in service (one of the four pillars of the Agya, the sadhana of the Path).





The triple fruit of actions, desirable, non-desirable, or a little of both, is, after death, the reward of those who have not practiced renunciation*. The sannyâsi will not have to taste this fruit*.


* Renouncing the fruits of one’s actions, that is, service, acting while keeping a part of one’s attention on the Holy Name (technique).

* Will not have to taste this fruit: a sannyasi, that is to say an initiate practicing the true path and having realized it, can reasonably be considered a good candidate for Liberation, so it is no longer a question of karma, since he will not be reincarnated.





Here are the five factors of the act described in the Sâmkhya philosophy: place, author, senses, effort and soul.





Every work, good or bad*, that man accomplishes in action, word or thought, proceeds from these five factors.


* Good or bad: the good is what promotes spiritual accomplishment, the bad is what disadvantages it.





That being the case, a person who, out of ignorance, considers himself the sole agent of his actions, by not considering the five factors, does not show intelligence and is, because of that, unable to see things with accuracy.





He whose actions are not motivated by the false ego and whose intelligence is not obscured, can fulfill his duty, even if he must cause the death of other beings, without being in fault and his actions will not produce any fruit.





Knowledge, the object of knowledge and the one who knows, is the triple driving force of action. The senses, the act itself and its author form the triple basis of all action.





There are three kinds of knowledge, acts and actors that correspond to the three gunas. These are described below.





The knowledge by which the Oneness is distinguished in the multiple is the knowledge that proceeds from the Holy Name.





But the knowledge that makes us see life as so diverse as there are living beings, of different natures, this knowledge belongs to passion.





As for the knowledge by which, blind to the truth, we attach ourselves to a single kind of action*, this little knowledge comes from the darkness of ignorance.


* single kind of action: always according to the three gunas.





An act dictated by duty, accomplished without attachments, without attraction or passion, and which is done in service proceeds from the truth.





An act done with great effort and to satisfy a desire, considering only one’s own person, motivated by the «false ego», is an act of passion.





An act done in unconsciousness and in error, without considering its consequences, which is violent to others or which proves unrealistic, this act falls into the darkness of ignorance.





He who acts free from all attachment, freed from the false ego, enthusiastic, resolute and without worrying about success or failure, is said to be under the guidance of the Holy Name.





Man, attached to the fruits of his acts, envious, tossed about by joys and sorrows, is said to be dominated by passion.





As for the one who always goes against the teachings of the true path, materialist, deceitful and learned in insult, lazy, morose, who postpones everything to the morrow, it is said to be caught in the darkness of ignorance.





This is the triple division of intelligence and determination, according to the three gunas.





An intelligence that distinguishes between what is good and what is bad, what is to be feared and what is not, what binds and what frees, such an intelligence proceeds from the Holy Name.





An Intelligence that confuses the just and the unjust, which must be done or avoided, is an intelligence influenced by passion.





As for the intelligence, bathed in illusion, which takes the just for the unjust, the good for the evil and which always chooses evil ways, this intelligence comes from the darkness of ignorance.





A determination that never fails, sustained by the diligent practice of the Path, and which thus controls the mind, the senses and sees that enlightens life, such a determination proceeds from the Holy Name.





But the determination which is motivated, through piety, by the satisfaction of the senses and which is strongly attached to personal possessions, this determination belongs to passion.





As for the determination unable to lead beyond the dream, fear, lamentation, sadness and illusion, this vain determination is a matter of the darkness of ignorance.





Here are now the three types of happiness enjoyed by the conditioned being*. When, for him, what was first like a poison is revealed, in the end, comparable to the Nectar* awakening to spiritual realization, this happiness proceeds from the Holy Name.


* Conditioned being: by the three gunas.

* Nectar: The Hindus call it Amrita” or “Amrit”, or “ambrosia” and consider it the drink of the Gods, giving immortality. Guru Nanak talked a lot about nectar. Sikhs, though supposed to be followers of guru Nanak, think that the nectar, which their deceased master loved so much, is the holy water used for ceremonies, such as baptism (Amrit Sankar). But the nNectar is, in fact, a kind of liquid secreted by the pineal gland, when it has been reactivated (the third eye), by initiation. One can taste the nectar by practicing a particular technique, Khechari-Mudra. Few initiates have tasted nectar. Nectar is a source of devotion (bhakti). It flows through us from the back of the nose, at the top of the pharynx, in what in India, in books like the “Yogatattva-Unpanishad”, the “Dhyanabindu-Upanishad”, the “Gheranda-Samhita” is called “the ethereal vault”.





Happiness born of the senses, and objects of their pleasures, which is first of all like a nectar, but which becomes a poison, this happiness comes from passion.





As for happiness that does not worry about spiritual Realisation and that is a chimera, from beginning to end, fruit of sleep, laziness and illusion, this happiness comes from the darkness of ignorance.





There is no being on earth or in heaven among the devas who is not under the influence of the three gunas.





Human beings, whoever they are, do not distinguish the qualities they manifest in their actions, according to the influence of the three gunas.





Serenity, self-control, sobriety, purity, tolerance, integrity, wisdom, knowledge and devotion are the qualities that accompany a Man’s actions on the Path of Spiritual Realization.





By following, in his acts, his own nature, by worshipping Bhagavan, the omnipresent at the origin of all beings, every man can know perfection.





It is better to do one’s duty, even imperfectly, than to do another’s, even perfectly. So we don’t make mistakes.





As the fire is covered by smoke, every act is veiled by some fault, also, no one must abandon the act proper to his nature, even if stained.





Man can taste the fruits of renunciation* through simple self-control, true detachment and a certain withdrawal from the pleasure of the senses. Here lies the perfection of renunciation.


* Fruits of renunciation: these fruits, of renunciation of the fruits of one’s actions, are the consciousness of bliss.





Whole purified by intelligence, mastering the mind with determination, renouncing to the objects that delight the senses, freed from attachment and aversion, the Man who lives in a secluded place, who eats little and masters the body and the tongue, who always remains in contemplation, detached, without listening to the false ego, without vain power or glory, without lust or anger, who closes himself to material things, free of any feeling of possession, serene, this Man has realized the knowledge.





He who has realized the knowledge at the same time realizes the perfect awareness of bliss and finds in it an infinite joy. He never grieves, he never aspires to anything; he shows himself equal towards all beings. This one is in perfect devotion.





Through devotional service, and only in this way can we know the perfect consciousness of bliss, the Kingdom.





Though engaged in all kinds of activities, the devotee, under the protection of Grace, attains the eternal and imperishable abode.





In all your acts, depend only on the Holy Name and always place yourself under its protection. Service must always be in full consciousness.





If you are conscious of the Holy Name, you will overcome, by Grace, all the obstacles of existence. If, however, you do not act with such a consciousness, but with the false ego, you will be lost.





If you do not follow the true path, if you refuse to fight against ignorance, you will be mistaken and your nature will still push you to fight.





Under the influence of the false ego, you refuse to act according to the teachings of the true path, but constrained by your own nature, you will still have to act.





Bhagavan is in every living being and leads the steps of all, even if it seems that everything is made of material energy.





Surrender yourself completely, and by his Grace you will know absolute peace and reach the eternal and supreme abode.





Now that you know this truth exists, think about it and you will always have the free will to adopt it or refuse it.





If you choose the truth, always fill your mind with the Holy Name and love it, then you will come to it.





Leave there any other form of religion and simply surrender to the Holy Name. The fault will no longer exist.





This knowledge cannot be revealed to Men blinded by ignorance and who want to hear nothing of the truth.





For the initiate, practicing the true path and sharing the happiness of knowledge, with those who have ears to hear, realization is assured and there is no doubt that in the end he will enter and remain in the Kingdom.





No man in the world is dearer to the Lord than this one. He who will study this text and draw the necessary conclusions from it, will worship Bhagavan with intelligence.






Jai satçitanand






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