A Quote by Swami Vivekananda
The chief helps in this liberation are Abhyasa and Vairagya. Vairagya is non - attachment to life, because it is the will to enjoy that brings all this bondage in its train; and Abhyasa is constant practice of any one of the Yogas.
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Abhyasa (practice) is a dedicated, unswerving, constant, and vigilant search into a chosen subject pursued against all odds in the face of repeated failures, for indefinitely long periods of time.
Advanced meditators are not even desirous of liberation anymore - that is just another attachment. There is no liberation. There is no bondage. These are just ideas of the mind.
It is the highest manifestation of the power of Vairagya when it takes away even our attraction towards the qualities.
Just seeing the fact that this is an attachment, that attachment is a bondage - a beautiful word for bondage - that attachment is not love... just seeing the ugliness of attachment - it drops; then arises love. The same energy that was becoming attachment, released from attachment becomes a totally different energy; it becomes love.
Desire can be eradicated from the roots by firmly imbibing the four attributes of: Jnan, Atmanishtha, Vairagya, Dharma and the full fledged devotion to God.
One possessing Vairagya does not understand by Atman the individual ego but the All-pervading Lord, residing as the Self and Internal Ruler in all. He is perceivable by all as the sum total.
Concentration is not thinking of one thing. On the contrary, it is excluding all thoughts, since all thoughts obstruct the sense of one's true being. All efforts are to be directed simply to removing the veil of ignorance. Concentrating the mind solely on the Self will lead to happiness or bliss. Drawing in the thoughts, restraining them and preventing them from straying outwards is called detachment (vairagya). Fixing them in the Self is spiritual practice (sadhana). Concentrating on the heart is the same as concentrating on the Self. Heart is another name for Self.
Nothing perceivable is real.Your attachment is your bondage. You cannot control the future.There is no such thing as free will. Will is bondage.You identify yourself with your desires and become their slave.
Attachment brings misery, unattachment brings blissfulness. So use things, but don't be used by them. Live life but don't be lived by it. Possess things, but don't be possessed by them. Have things - that's not a problem. I am not for renunciation. Enjoy everything that life gives, but always remain free.
'Wherefore, brethren, thus must ye train yourselves : Liberation of the will through love will develop, we will often practice it, we will make it vehicle and base, take our stand upon it, store it up, throughly set it going.'
It is the truth of grace and not of the law that brings you true freedom. The truth of the law only binds you. In fact, religious bondage is one of the most crippling bondages with which a person can be encumbered. Religious bondage keeps one in constant fear, guilt, and anxiety.
In the course of an individual being's evolution we will practice each of these yogas. One path is not superior to another.
The near enemy of love is attachment. Attachment masquerades as love. It says, “I will love this person because I need them.” Or, “I’ll love you if you’ll love me back. I’ll love you, but only if you will be the way I want.” This isn’t love at all - it is attachment - and attachment is rigid, it is very different from love.
Devotion gradually progresses to higher levels. . . . One type goes to God and asks Him to remove his suffering. Another one will ask for money or material things. A third will request liberation or release from his bondage. And the fourth will not ask for anything. He will just enjoy praying and praising his Lord. That is the highest form of prayer. (Beyond Word, 119)
Freedom means the power to act by soul guidance, not by the compulsions of desires and habits. Obeying the ego leads to bondage; obeying the soul brings liberation.
When thought is in bondage the truth is hidden, for everything is murky and unclear, and the burdensome practice of judging brings annoyance and weariness. What benefit can be derived from distinctions and separations?
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