Deep Hindu Philosophy is based on the premise that there is only one absolute and ultimate truth – Brahman – Universal Consciousness and no other one. The universal consciousness along with Souls, the individual consciousness and Matter form an organic whole of the Universe. In the context of creation of the world, the doctrines of dualism and non-dualism are based on differentiation and non-differentiation of three eternals viz. Universal Consciousness (Brahman), Souls (Atman) and World (Jagat).
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Based on physical perception, we decide that the various objects are indeed different. This kind of differentiation is “Duality or Dvaita”. Duality is the foundation of all the actions and worship. According to Dvaita, the world is real. God is the creator of the world. According to Advaita, all the different elements have their origin from same energy. Single energy or Universal consciousness is beyond the reach of the sense organs. Brahman is the one and only reality and everything else is a mere appearance, projection, formation or illusion. Modern science is approaching nearer and nearer to Advaita thought.
The spiritual journey need to be from dualism to non-dualism. The start of the journey is change first in external behaviour i.e., behaving with others as we desire and then internally feeling no differentiation for living beings as entire world is appearance of universal consciousness or almighty. Pains gradually reduces as differentiation diminishes. So, non-dualism brings happiness and ultimately moksha. 
The interactions of the three are variously expounded in Hindu Scriptures & philosophies.
Philosophers of Dualism–Non-Dualism
Duality is the phenomenon of the world. Dualism or differentiation among Nirgun Brahman (universal consciousness, Ishwar), Atman (jiva, individual consciousness) and Jagat (material world) is variously postulated by Hindu philosophers as under –

1. Dvaita – (Madhvacharaya’s Dvait Darshan, 1294 – 1317 AD, he wrote Purnapragya Bhashya) - According to Dvaita, Universe and Jiva are separate from Brahman. All these three elements (Jiva, world and Brahman) are real and different (द्वैत) from each other. There are five types of difference described between 1. Jiva-Ishwar, 2. Jiva-Jiva, 3. Jiva-Jagat, 4. Ishwar-Jagat and 5. Jagat-Jagat.
2. Dvaita-Advait (Nimbarkacharya’s Dvaita-advait, 1028 – 1125AD, he (wrote Vedanta Parijat) - He believed in three eternal realities – Brahman, Jiva and Jagat. Jiva and Brahman can be considered different and also non-different. Brahman is efficient cause of material world. Jiva is Knower, the doer and the experiencer. Brahman is Controller, filler and witness.
3. Shusha Dvait – (Vallabhacharaya’s Shuddha davit, 1479 – 1532, wrote Anu Bhashya) – According to Suddhadvaita, Brahman is the cause for Universe. Maya is not unreal but it is shakti (energy) of Brahman. Jiva is not different from Brahman. Jiva and world emanate from Brahman and conceal/absorb in Brahman.
4. Vishisht Advait – (Ramanujacharya’s Vishishtadvait, 1017 – 1137 AD, he wrote Shri Bhashya) - It is known as qualified non-dualism as it asserts the non-duality of Jiva and Brahman in qualified way i.e., Jiva and Paramatma don’t exist differently - Parmatama always dwells inside Jiva - both can't exist separately. But Jiva and Parmatama are (not same) different.
5. Achintya Bhedabheda - According to Chaitanya Mahaprabhu, Brahman is simultaneously one with and different from his creation. The relationship between Brahman and Jiva is like Sun and Sunshine. Qualitatively the Sun and the Sunshine are not different, but as quantities they are very different.
6. Shankar’s Advait Vedant (788 – 820 AD) of Non-Dualism means that Brahman is the one and only reality and everything else is a mere appearance, projection, formation or illusion. Universal consciousness’s manifestation as plurality of Beings / objects is known to us as duality. But when the individual souls’ merges with cosmic soul (Parmatama) and becomes the ‘Advaitic Brahman’.

 
Advaita on the other had says that action-free, attribute-less “Nirgun Brahman” alone appears to exist as the active attribute-full Ishvara and conducts the business of the world through Maya.  According to Advaita, there is only one absolute and ultimate truth - Brahman. ब्रह्म सत्यं जगत् मिथ्या which means only Brahman is real and universe is unreal. Universe is appeared/realize due to ignorance (अज्ञान/अविद्या) only [Snake & Rope Analogy], it is unreal and just like dream. After attaining the jnana and satya universe/world doesn't exist.  वो ब्रह्मैव नापरः which means ultimately there is no difference between Jiva (Ataman) and Brahman. The individuality of soul is also due to ignorance and after attaining jnana the non-duality (अद्वैत) of Ataman and Brahman is realized. Advaita emphasise/insist on self-realization/jnana (आत्मज्ञान)
Shrimad Bhagavad Gita
Shrimad Bhagavad Gita has expounded that Supreme Brahman has two concepts viz. Nirguna and Saguna. Nirguna Brahman is formless, without attributes or quality. Saguna Brahman, in contrast, was envisioned and developed as with form, attributes and quality.
Vedas
Vedas are dualistic in their impact. But the Vedas talk of non-dualism or Advaita at some places in the Samhitas and extensively in the concluding part, namely the Upanishads. It is concluded that Vedas first postulated Dvaita which is already known to us in our daily experience and later talk of Advaita which is not known to us but seek to establish. Just as the flower appears first and then it drops off leaving the fruit in position, first we have Dvaita and later leave it, and comes over to Advaita.
Shiva Purana
As per Shiva Purana, the manifest form of the formless Being is Shiva. Shiva then created the physical form Shakti from his body. This Shakti is called by various names - Pradhana, Prakriti, Maya, Para. Shakti is the mother of Buddhi Tattva (The cosmic Intelligence).
Kapila’s Samkhya Darshan
Maharishi Kapil propounded Samkhya Darshan wherein he postulated that Prakriti is root of material forms and is not produced. From Prakriti, Mahat (intellect) is produced which in turn produces ego. From ego manas (mind), five subtle elements or tanmatra, arises and they in turn produces five gross elements, five organs (instruments) of senses or perception and five organs of actions.  Other than Prakriti is Jiva (Soul, Purusha). These are 23 elements. Kapil discovered that when the unconscious Prakriti comes in contact with the intelligent conscious Purusha, evolution of the universe begins. Purusha is pure consciousness absolute, eternal and subject to no change.  Samkhya believes in dualism i.e. the creation is by Prakriti and Jiva. “The Purusha (Atma) is mere knowledge without any indulgence in activity. Prakriti is mere activity but without knowledge (Jnana) or life and animation, (Jiva Chaitanya). Such is the clear-cut differentiation, without explaining how it is possible for the Jada (inanimate matter) to transform itself into the other Tatvas. The only explanation offered is that the presence of the Purusha (Jiva Chaitanya) is responsible for such mutations of the Jada.
 
Mandukya Upanishad
Mandukya Upanishad has beautifully explained dualism and non-dualism by four aspects of Atman - Waking, Dreaming, Deep Sleep and Turiya. During waking state, we perceive differentiation between self and rest of the world. consciousness is turned outward to the external world and operates through its seven instruments (five gross elements, individuation & flow of energy) and nineteen channels (four antahkaran, five Vayu, five sense organs & five organs of action) it experiences the gross objects of the phenomenal world. During the dreaming state, consciousness is turned towards the inner world. It also operates through seven instruments and nineteen channels, which engage the subtle objects of the mental realm. During deep Sleep state, there is neither the desire for any gross or subtle object, nor any dream sequences. During Turiya, consciousness is neither turned outward nor inward; it is beyond both cognition and the absence of cognition. This is the real Self.
 
Patanjali’s Yoga Darshan
Patanjali’s Yoga Darshan’ eight limb is Samadhi which leads to Moksha (loosing dual state). Samadhi is the state, when the mind remains for long time as non-attached, afflictions decay which lead to moksha. Samadhi has four stages viz. Savitarka (mind still active), Nirvitarka, Savichar and Nirvichar. On attaining excellence in Nirvichar Samadhi, one becomes pure and witness Brahman.  In all these samadhis, because of the connection with the prakriti—the seed from which everything originates remains i.e. dualism remains. In Nirvichar samadhi you have a separate experience wherein the mind loses all its limitation and it is filled with a new light and all past impressions are completely wiped out. But when you come back, you realize that you were in a higher state so that impression is still there. When even that impression is lost, you are in Nirbija samadhi. Once you go into Nirbija samadhi, there is no coming back. In this seedless state of Nirbija samadhi.
 
Prayers for universal well-being believing Non-Dualism -

1. There is a universal prayer in ancient Hindu texts -

In Sanskrit - “ॐ सर्वे भवन्तु सुखिनः सर्वे सन्तु निरामयाः । सर्वे भद्राणि पश्यन्तु मा कश्चिद्दुःखभाग्भवेत् । ॐ शान्तिः शान्तिः शान्तिः ॥ “
In English - Om May all be happy, may all be free from illness, may all see what is auspicious, may no-one suffer. Means – if all will be happy, we shall be automatically happy. Om Peace, Peace, Peace.

1. Another philosophical thought is on universal peace -

In Sanskrit - अयं निजः परो वेति गणना लघुचेतसाम्। उदारचरितानां तु वसुधैव कुटुम्बकम्॥
In English - or those whose heart is big, the whole earth is family and for those whose heart is small, they think it is their own, it is alien.
 

Sanatan Dharma is the outcome of collective wisdom and research done over thousands of years by ancient rishis (scientists). The beauty of Sanatan Dharma is nectar of scientific process viz. observations, calculations, testing and resultant values.
 
Sanatan Dharma is based on the premise of well-being of entire humanity, peace and progress. This is the ideal situation, anyone can envisage. It counts not only human beings, but also animals, plants and entire universe.
 
It, not only postulate the principles for living ones and but also after death. The dynamics of body, mind, self and universal self has been lucidly explained to achieve the liberation from cycle of re-birth and agonies of births.
 
A few verses are been selected to explain the core of spirituality in Sanatan Dharma as under: -
 
Spirituality:

1. नद्यः स्वयमेव नाम्भः खादन्ति न स्वादु फलानि वृक्षाः। पयोधराः सस्यमदन्ति नैव परोपकाराय सतां विभूतयः॥

Meaning: The rivers do not drink their own water; the trees do not eat their own tasty fruits; the clouds do not eat the crop themselves, Wealth of the virtuous ones (should be) for helping others.

1. ऐश्वरस्य विभूषणं सुजनता शौर्यस्य वाक्संयमः ज्ञानस्योपशमः श्रुतस्य विनयो वित्तस्य पात्रे व्ययः। अक्रोधः तपसः क्षमा प्रभवितुः धर्मस्य निर्व्याजता सर्वेषामपि सर्वकारणमिदं शीलं परं भूषणम्॥

Meaning: Nobility is the ornament of greatness; restraint over speech, of courage; Calmness, of knowledge; obedience, of learning; wise spending of wealth; Control of one’s anger, of penance; patience, of efficiency, straight-forwardness, of dharma; Good character is the base for all the above qualities and is the greatest ornament of all.

1. अभिवादनशीलस्य नित्यं वृद्धोपसेविन:। चत्वारि तस्य वर्धन्ते आयुर्विद्या यशोबलं।।

Meaning: Age, knowledge, fame and strength of a man increase who greets elders and a person who constantly serves the elderly.

1. हस्तस्य भूषणम दानम, सत्यं कंठस्य भूषणं। श्रोतस्य भूषणं शास्त्रम,भूषनै:किं प्रयोजनम।।

Meaning: Ornament of hand is charity, ornament of neck is truth, ornament of ear is listening what is need of other ornaments.

1. सत्यमेवेश्वरो लोके सत्यं पद्माश्रिता सदा। सत्यमूलानि सर्वाणि सत्यान्नास्ति परं पदम्।।

Meaning: Truth is God. The goddess of wealth always takes refuge in truth. Truth is the root of everything. It is supreme and there is nothing above it.

1. धान्यानामुत्तमं दाक्ष्यं धनानामुत्तमं श्रुतम् । लाभानां श्रेय आरोग्यं सुखानां तुष्टिरुत्तमा ॥

Meaning: Skill is superior to material things; knowledge is superior to wealth; Health is superior to profits and contentment is the best form of happiness.

1. क्रोधः प्रीतिं प्रणाशयति मानो विनयनाशनः । माया मित्त्राणि नाशयति लोभः सर्वविनाशनः

Meaning: Anger destroys love, pride destroys modesty, hypocrisy destroys friendship, while greed destroys everything.

1. उपाध्यायान् दशाचार्य आचार्याणां शतं पिता। सहस्रं तु पितॄन् माता गौरवेणातिरिच्यते॥

Meaning: A preceptor is more than ten ordinary teachers, our father is superior to a hundred such preceptors, but our mother surpasses the glory of a thousand fathers.

1. नास्ति विद्यासमं चक्षु: नास्ति सत्यसमं तप:। नास्ति रागसमं दुःखं नास्ति त्यागसमं सुखम्।।

 
Meaning: Meaning: There is no eye like knowledge, no penance like truth, no sorrow like attachment and there is no happiness like a sacrifice.
 

1. गौरवं प्राप्यते दानात् न तु वित्तस्य सञ्चयात्। स्थितिरुच्चैः पयोदानां पयोधीनामधः स्थितिः॥

 
Meaning: Respectability comes from giving and not collecting. Clouds (attain) a higher position and the oceans, a lower one.
 

1. सत्येनोत्पद्यते धर्मो दयादानैर्विवर्धते । क्षमया स्थाप्यते धर्मः क्रोधलोभैर्विनश्यति ॥

 
Meaning: Dharma arises from Truth. Through compassion and offerings, it grows. Through forbearance, it endures (remains in existence). Through anger and greed, it disappears.
 

1. शान्तितुल्यं तपो नास्ति न सन्तोषात् परं सुखम्। न तृष्णायाः परो व्याधिः न च धर्मो दयापरः।।

 
Meaning: There is no penance like peace, no happiness like contentment, no disease like lust and there is no Dharma like kindness.
 

1. अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः । यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः ॥

 
Meaning: Whole beings are born from food, food originates from rain, rain comes from sacrifice and yajna is to be produced by prescribed actions.
 

1. ज्ञानं यस्य समीपे स्यात् मदस्तस्मिन्न विद्यते। यस्य पार्श्वे भवेत् गर्व:ज्ञानं तस्य कुतो भवेत्।।

 
Meaning: Who has knowledge then He cannot have ego. one who has ego then He doesn't have the knowledge.
 

1. रथः शरीरं पुरुषस्य राजत्रात्मा नियन्तेन्द्रियाण्यस्य चाश्चाः। तैरप्रमत्तः कुशली सदश्वैर्दान्तैः सुखं याति रथीव धीरः ॥

 
Meaning: The human-body is the chariot, the soul (intellect) is its charioteer, the senses are its horses. The person who holds them carefully, cleverly and wisely travels happily in the world like a superior Rathwan.
 

1. धॄति: क्षमा दमोऽस्तेयं शौचमिन्द्रियनिग्रह:। धीर्विद्या सत्यमक्रोधो दशकं धर्मलक्षणम्॥ 

 
Meaning: There are ten characteristics of 'Dharma' - patience, forgiveness, self-control, non- stealing, purity, control of senses, intelligence, knowledge, truth, non-anger.
 

1. एषाम् न विद्या न तपो न दानम् ज्ञानम् न शीलम् न गुणो न धर्म: । ते मर्त्यलोके भुविभारभूता मनुष्यरूपेण मृगाश्चरन्ति ॥

 
Meaning: A person who is not educated, who is not ready to work hard, who does not donate whatever he has, who does not have knowledge, who does not have a good character, good qualities and one who does not obey dharma, such a person on this earth is just a useless person, he is as good as any other animal.
 

1.  ईशावास्यमिदम् सर्वम् यत् किञ्च जगत्याम् जगत् । तेन त्यक्तेन भुञ्जीथा मा गृध: कस्यस्विद् धनम् ॥

Meaning: In this moving world, whatever moves is pervaded by God. Therefore, you find your enjoyment by offering it to him. It belongs to no one, be no greedy to what belongs to others. Whatever animate or inanimate objects we witness in this world are the abode of the Almighty. Enjoy it with a sense of renunciation, do not grab, because it belongs to nobody i.e., the resources of the world belong to God and it is for his pleasure that they ought to be used.
 

1. षड् दोषा: पुरूषेणेह हातव्या भूतिमिच्छता | निद्रा तन्द्रा भयं क्रोध: आलस्यं दीर्घसूत्रता ||

 
Meaning: One who wishes to prosper in this world, should keep back the following six faults sleep (too much sleep or ignorance), lethargy, fear, anger, laziness and miserliness (stinginess or procrastinate i.e., one who is slow in acting, takes too long for decisions etc.).
 

1.  यथा धेनुसहस्त्रेषु वत्सो विन्दति मातरम् | तथा पूर्वकॄतं कर्म कर्तारमनुगच्छति ||

 
Meaning: Calf recognizes its mother among the herd of thousands of cows; the same way, karma of previous birth (good and bad deeds) goes with the doer.
 

1. एकवर्णं यथा दुग्धं भिन्नवर्णासु धेनुषु | तथैव धर्मवैचित्र्यं तत्त्वमेकम् परं स्मॄतम् || महाभारत

Meaning: The cows of different colours produce milk of one colour, in the same way, the principle taught by different religions is one.

1. जरा रूपं हरति, धैर्यमाशा, मॄत्यु:प्राणान् , धर्मचर्यामसूया | क्रोध: श्रियं , शीलमनार्यसेवा , ह्रियं काम: , सर्वमेवाभिमान: ||

 
Meaning: The old age snatches away the beauty, hope takes away the courage, death defeats the life, hatred will destroy one’s noble attitude (dharmic behaviour), anger will lead to poverty, being in the company of bad people and helping them will take away ones 'sheela-bhava', uncontrolled desire will take away the shyness and false pride will take away all the good things!
 

1. मैत्री करूणा मुदितोपेक्षाणां | सुख दु:ख पुण्यापुण्य विषयाणां | भावनातश्चिज्ञल्त;प्रासादनम् |

 
Meaning: Signs of good human being - Getting delighted and feeling friendly by seeing others joys, getting dejected by seeing others sorrows, feeling happiness and satisfied by seeing others good work ('punya karma') and feeling ignorant on the bad deeds of others.
 

1.  चिज्ञल्त;स्य शुद्धये कर्म न तु वस्तूपलब्धये | वस्तुसिद्धिर्विचारेण न किंचित्कर्मेकोटिभि: ||

 
Meaning: The whole purpose of worship (Like chanting 'mantras', performing 'puja' etc.) is for purifying the mind and not for attaining the spiritual knowledge. Spiritual knowledge can only be attained by deep thinking and reading and would not be attained even if anyone chants millions of 'mantras'.
 

1.  अमॄतं चैव मॄत्युश्च द्वयं देहप्रातिष्ठितम् | मोहादापद्यते मॄत्यु: सत्येनापद्यतेऽमॄतम् ||

 
Meaning: Immortality and death both these reside in the body only. Death comes because of temptation; and immortality by the truth.
 

1. शतेषु जायते शूरः सहस्रेषु च पण्डितः! वक्ता दशसहस्रेषु दाता भवति वा न वा !!

Meaning: There is a knight in hundred persons, a scholar in a thousand persons, a good speaker in ten thousand people, and there is only one donor in a million.
 
Time & its Component:

1. तिथिर्विष्णुस्तथा वारो नक्षत्रं विष्णुरेव च  | योगश्च करणं चैव सर्वं विष्णुमयं जगत्   ||

Meaning: Tithi, Var and Nakshatra are part of Lord Vishnu and so are Yoga and Karan, it Meaning whole world is Vishnu.
The shloka explains five components - Tithi, Var, Nakshatra, Yoga & Karan. This is Panchang. Moon travels around earth which is Tithi. Time between sunrise to the next sunrise is called a day, Half of the day is Karan. The difference of a constellation between the Sun and the Moon is yoga. Yoga is ending moment for the angular relationship between the Moon and Sun.  One Yoga also equals 13 degrees and 20 minutes and there is 27 Yogas in 360 degrees. There is a total of 27 nakshatras and 27 yogas and 11 karans.

1. चैत्रे मासि जगद् ब्रह्मा ससर्ज प्रथमेऽहनि। शुक्लपक्षे समग्रे तु तदा सूर्योदये सति।।

Meaning: - with sunrise on first day of Shukla paksha of Hindu month of Chaitra, Brahmaji started the creation of the universe.
 
Dynamics of Life:

1. यथा ह्येकेन चक्रेण न रथस्य गतिर्भवेत्! एवं परुषकारेण विना दैवं न सिद्ध्यति !!

Meaning: Just as a chariot cannot run without a wheel, similarly no one’s fate can be proved without effort.

1. विद्या मित्रं प्रवासेषु, भार्या मित्रं गृहेषु च! व्याधितस्यौषधं मित्रं, धर्मो मित्रं मृतस्य च !!

Meaning: Travelling of Knowledge, house for wife, medicine for patients and dharma for deceased are biggest friends.
 
Dynamics of body-mind-breath:

1. योगश्चित्तवृत्तिनिरोधः ।

Meaning: Yoga is restraining the mind-impulses (Chitta-stuff) from taking various forms (Vrttis).

1. यावद्बध्दो मरुद देहे यावच्चित्तं निराकुलम्। यावद्द्रॄष्टिभ्रुवोर्मध्ये तावत्कालभयं कुत:

Meaning: So long as the breath is restrained in the body, so long as the mind is undisturbed, and so long as the gaze is fixed between the eyebrows, there is no fear from Death.

1. आशाया ये दासास्ते दासाः सर्वलोकस्य । आशा येषां दासी तेषां दासायते लोकः ॥

Meaning: People who are servants of desires are also servants of the whole world. For those to whom desire is a servant, the whole world also is a servant.

1. मन एव मनुष्याणां कारणं बन्धमोक्षयोः।

Meaning: The mind is the cause of man’s salvation as well as bondage.

1. अभ्दि: गात्राणि शुध्यन्ति मन: सत्येन शुध्यति। ‪विद्यातपोभ्यां भूतात्मा बुध्दिज्ञाम्परानेन शुध्यति॥

 
Meaning: Body parts are purified by water. Mind is purified by truth. Soul is purified by learning and penance. While intelligence is purified by knowledge.
 

1. इंद्रियाणि पराण्याहु: इंद्रियेभ्य: परं मन: | मनसस्तु परा बुद्धि: यो बुद्धे: परतस्तु स: ||

 
Meaning: The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and the soul is even higher than the intelligence.
 
Liberation from rebirth:

1. अमृतत्वस्य तु नाशास्ति वित्तेन ।

Meaning: Immortality cannot be achieved by wealth.

1. विवेकख्यातिरविप्लवा हानोपायः।

Meaning: Uninterrupted practice of discrimination (between real and unreal) is the Meaning to liberation and the cessation of ignorance.​

1. धनानि भूमौ पशवश्च गोष्ठे भार्या गृहद्वारि जनः श्मशाने। देहश्चितायां परलोकमार्गे कर्मोनुगो गच्छति जीव एकः॥

Meaning: Wealth remains on the earth, cattle in the cow-shed, wife inside the house, the relatives at the crematorium, and the body on the pyre, but on the way to the other world, it is one’s actions (Karma) that alone follows.​
Universal Being:

1. ॐ पूर्णमदः पूर्णमिदं पूर्णात्पुर्णमुदच्यते पूर्णश्य पूर्णमादाय पूर्णमेवावशिष्यते॥

Meaning: You are the fullness. There is fullness, here is fullness. From the fullness, the fullness is born. Remove the fullness from the fullness and the fullness alone remains. Implied Meaning - That (Brahman) is infinite, and this (universe) is infinite. The infinite proceeds from the infinite. (Then) taking the infinitude of the infinite (universe), it remains as the infinite (Brahman) alone.

It is said: “All problems are illusions of the mind.” Thoughts, feelings, sensations, perceptions, emotions, desires, impulses, reasonings, motivations and intentions are generated out of mind. Intensity of emotional reactions or negative impulsive behaviour and its longevity can impair or ruin your career, long-term relationship especially with your loved ones like, spouse, children, parents, in-laws, very close friends, etc., business or profession or whatever. 
Intensions, emotions, desires and impulses are deep rooted into past. Past connotes “embedded impressions” of past life i.e., actions done in previous birth or prior to present day in current life. The emotions of shame, guilt, sadness, and anger are related to past wounds that have not been more fully addressed. Some of us, driven by anxiety and fear, are preoccupied with the future, but the combination of our nature and nurture may make us vulnerable to envision our future constricted by our past.

A focused mind, not wandering into the past and future, is a peaceful, contented mind. Some specific techniques can be applied to harness our thoughts?

1. We should accept that we even others are human being with limited knowledge and more limited experience. Hence, we need to “To go away of Past mistakes”.
2. People have bad past memories – past life or this life esp. childhood’s memories. Cry them out, may be in lonely place or in forest.
3. Forgive Yourself, Forgive Others. Torturing yourself doesn’t help anyone and only hurts you. We are not saint to have enemies but for the sake of our own health and happiness, let’s at least forgive them and forget them.
4. Mindful Breathing
5. By chanting Om, listening music or pursuing your passion remove sadness and disappointments vanish and contentment grows.

Genesis of Tendencies & Impulses:
William Shakespeare quoted in Twelfth Night: “Some are born great, some achieve greatness, and some have greatness thrust upon them.” The fact is greatly debated by scientists and psychologists. It is discovered that partly genetic structure may be responsible for the tendencies.
The fact was mentioned by the ancient Hindu scientists (rishis) in Vedas, the oldest literature of world. To quote the references,

1. In Yajurveda (Chapter 39 verse 7):

“उग्रश्च भीमश्च, ध्वान्तश्च धुनिश्च, सासध्वाँश्चाभियुग्वा, न विक्षिपः स्वाहा।। “
Means: The soul after death, according to its actions and nature, becomes violent and calm; fearful and fearless; ignorant and enlightened; roaring and quiet; patient or impatient passionate and ascetic; disruptive and concentrative; prey to bewilderment.

1. In Bhagavad Gita (Chapter 3, verse 33), Bhagwan Krishna said:
2. सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि। प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति।।“

 
Means: Mental tendencies, character, potentials etc. are formed by the virtuous and vicious karmas done in past.
Overt Reasons:

1. The research, by psychologists Matthew A. Killingsworth and Daniel T. Gilbert of Harvard University, is described in “The Harvard Gazette dated November 11, 2010” that a human mind is a wandering mind, and a wandering mind is an unhappy mind.  The ability to think about what is not happening is a cognitive achievement that comes at an emotional cost. Unlike other animals, humans spend a lot of time thinking about what isn’t going on around them: contemplating events that happened in the past, might happen in the future, or may never happen at all.
2. In 1994, two psychology researchers, Terence Mitchell and Leigh Thompson explained a phenomenon of “rosy retrospection” which often leads to “overblown expectations” in the mind. It dampens the pleasure of present. “We are hard-wired to give negative stimuli a lot more cognitive attention in the present,” Dr Thompson said.
3. We may be overly attached to the past when we are preoccupied in our thinking about what “should have” or “could have been.” Or, we may similarly be overly attached to the past when we intensely avoid thinking about it. This is true when we have had wounds that need to be addressed and mourned if we are to move on.
4. People with depression tend to remember more negative personal memories and fewer positive personal memories than those without depression. For example, someone with depression may remember failing an exam rather than remembering their academic successes.
5. We replay past mistakes of self or others over and over again in our head, allowing feelings of shame and regret to shape our actions in the present. We cling to frustration and worry about the future. We hold stress in our minds and bodies, destroying our present relationships, potentially creating serious health issues, and accept that state of tension as the norm.
6. Most of the time people dwells either in past or future. Both are cause of sorrows. The genesis of worries, anxieties and fears is caused due to dwelling our mind in future. On the other hand, thinking about past is the major cause of pain. Life, in fact exists in present moment. If, we are so caught up in worrying about yesterday, or dreaming about tomorrow, what do we lose?  We lose today!!  We are no longer present in the moment, and we lose those moments forever.  Such preoccupation undermines our capacity to more fully engage in our present or with our potential future.

 
Impact:

1. Our emotions often cloud our judgment in the heat of the moment, so we’re likely to record past experiences that were charged full of negative emotion with a strong untruthful bias in the mind.
2. We do not get stomach ulcers from what you eat. We get ulcers from what is eaten i.e., Fear, worry, hate, selfishness, inability to adjust, anxiety, etc.

Remedies – as per psychologists:

1. Dr Ethan Kross, a psychologist and the director of the University of Michigan Emotion and Self-Control Laboratory explained about “self-distancing” — “the ability to step outside yourself and view yourself from a more distanced perspective. Self-distancing has also been shown to reduce anxiety and depression, support self-reflection, and improve decision-making and emotion regulation, among other benefits.
2. The documentation process helps to separate the facts from the emotion and allows you to reflect on that past thought more accurately.
3. According to Dr. William Frey II, PH.D., biochemist at the Ramsey Medical Centre in Minneapolis, crying away your negative feelings releases harmful chemicals that build up in your body due to stress.

Remedies – as per Hindu Scriptures:

1. In Patanjali Yogsutra (1.2): - योगश्चित्तवृत्तिनिरोधः॥1.2॥

Yoga is the technique to control the mind from distractions and modifications. Mind has five states viz. highly agitated, distracted due to rajas (क्षेप), infatuated, fascinated due to tamas (मौढय), waving, moving due to sattva, able to be steady (विक्षेप), steady due to pure sattva (एकाग्र), and restraint, prevention & destruction (निरोध) & focussed, due to pure sattva. (Please note: Yoga has eight limbs – Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana & Samadhi)
 

1. In Shrimad Bhagavad Gita, Bhagwan Krishna said:

 
समं कायशिरोग्रीवं धारयन्नचलं स्थिरः। संप्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन्।।6.13।।
प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः। मनः संयम्य मच्चित्तो युक्त आसीत मत्परः।।6.14।। युञ्जन्नेवं सदाऽऽत्मानं योगी नियतमानसः। शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति।।6.15।।

He should hold the body, head and neck straight and steady, remaining firm and fixing the gaze on the tip of his nose, without looking in other directions (13). He should be serene minded, firm in the pledge of complete chastity and fearless, keeping himself perfectly calm and with the mind held in restraint and fixed on Me (Brahman/Shree Krishna), the vigilant Yogi should sit absorbed in Me (Brahman/Shree Krishna) (14). Thus, constantly applying his mind to Me (Brahman/Shree Krishna), the Yogi of disciplined mind, attains everlasting peace and supreme Bliss (15).

Remedies – Impulse Control Mechanism: Scientific Approach:
Shri Shrikant M Ambike has very lucidly explained the impulse control mechanism (https://www.shrikantmambike.com/emotional-intelligence-the-impulse-control-wheel/) as under:

1. Self-awareness: One must know his / her general tendencies to trip on people or go mad at situations, be constantly in the mood of aggression, being impulsive on something, and finding it very difficult to hold back the urge to react impulsively, get back at something or somebody. Acceptance of his / her adverse behaviour and working on it for changes inside him / her.
2. Self-regulation: It refers to the act of taking responsibility for the emotions, defining core values of the life and developing trustworthiness i.e., you trust yourself; you can trust that you will respond to your emotions by doing what is the best for you and for those around you in any given situation.           
3. Identifying stressors & document it: The next important aspect towards impulse control is to identify the emotional triggers- in which conditions they set you off. On the face of it, it may seem to be an automatic response to thoughts and events and the use of the word trigger is critical because the reaction occurs automatically without much self-control. However, if one works on those triggers, the reaction just like everything else we do is a matter of choice. To be able to manage our impulses, we need to take charge of our emotions rather than allowing them to rule over us, and identifying stressors is one way towards it. The following are some of the stress elements due to which we may lose our impulse control:

1. Internal stressors: these can be temporary and applicable for a certain situation, depending upon your moods, anxieties, fears, and personality traits such as pessimism, perfectionism, and suspiciousness. It is the thought which gives rise to emotion and emotion will give rise to behaviour.
2. A person/place or a situation: You may get stressed and hence lose your impulse control due to a particular person with whom you may have some unpleasant past memories or some particular place which can trigger fear or nightmares because of the perceived danger or some situation like facing a dreadful boss/ a job interview can make your nervous.
3. Family issues: you may face some financial issues like a loss of money, loss of a job or being cheated by someone for a hefty amount and you may vent it out on the family quite often. These feelings of anxieties, worries about future/betrayal, etc. can take a toll on your impulse control. Sometimes, relationship changes with your spouse and others can also determine your emotional health.
4. Work pressure: if you don’t like the job, the office and the boss you are working with and on top of that continuously under the pressure of meeting challenging deadlines, budgets, and targets, you are a potential candidate for loss of impulse control.
5. Change: most of us like to be in the state of the status quo, i.e., our comfort zone. Any change in that, like a change of job, the additional responsibility of a team, change of city, changes in working due to technological changes and challenges in learning them, etc. can decide on how you maintain your composure when triggered with some external event that is deviating from the set norm.

1. Empathy: If you can be always in the mode of seeing the perspective of the other person, from where they are coming from, and trying to understand what they are going through, you will have much better control over your impulses. Our self-centred ways of dealing with every aspect of our life can mask our capability to think for other person and we may lose impulse control.
2. Managing relationships: failures to manage your impulses and frequent tripping over the people around you, especially your loved ones like, spouse, children, parents, very close friends, etc. can ruin these very delicate relationships so much that, they may no longer be your loved ones or you may cease to be in their loved one’s list. It’s OK if you are not able to manage your anger and other disruptive emotions once in a while, your closed ones will still be willing to understand you as ‘one-off case’ and let go off, but the problem starts when it becomes your routine to vent out your frustration on others, have contempt and disrespect for people around you, taking people for granted, self-absorbed perspectives, resorting to bulldozing and intimidation tactics in the office, spousal abuse, (both mental as well as physical), etc. The person may realize his/her mistake for losing out on his/her impulses and may even regret later, however, you may find that some bonds are difficult to be repaired once strained.

 
Here again, impulse control success will depend on how much you value your relationships with others. It has to take precedence over your overtly inflated egos, false sense of pride, arrogance, rudeness, conceitedness and being one up over the other attitude. Any relationship has to be a give and take.

1. Adaptability: Not all the conditions, situations and people will be in our control and never all the time. There will be occasions where we will be challenged in one, more, or all the above factors when things will not go as per our wish or the outcomes may not be as what we had expected them to be. Nor the conditions will remain the same as they have been. In fact, change is the only constant in life. The key here is to change yourself by managing your impulses to fit in the changed circumstances. Responding effectively to the new challenges and overcoming them and adjusting yourself to the situation and managing your teams while maintaining your composure is all about adaptability.

 
Charles Darwin wrote: It’s not the strongest of the species nor the most intelligent that survives. It is the one that is most adaptable to change. How to be more adaptable while maintaining your impulses:

1. Practice holding back your first response long enough and thoughtfully responding to the situation rather than reacting.
2. Listen: Instead of spontaneous reaction, listen the other one fully, you are nonjudgmental and ready to take information which may give you an important breakthrough in deciding your further course of action in handling any situation.
3. Get feedback on your behaviour and identify alternative ways of behaving to be more effective in given situations.
4. Try laughing at yourself
5. Reducing the strength of stressors
6. Change your perspective: Some people who in the past have done something wrong to you, will throw you into a spiral of anger or depression. For such people first have some compassion and try to let go of all those emotions attached with the disturbing memories. Try to admire him / her for some of his qualities like his integrity, intellect, etc.
7. Prepare yourself: Recognize due to what reasons/habits/ or behaviours of the people around you, you trip on them. Never lose your temper by jumping to the conclusions that the other person is behaving in a particular manner just to displace you out of your head.
8. Living in the present: Most of us go mad or show greedy tendencies because we focus on the fears/uncertainties of tomorrow or the worries and troubles of yesterday. Choose to live in the current moment. The more you are mindful and living in the ‘now’ the more is the possibility of you having the impulse control because most impulsive reactions are a result of that we having some past beliefs about our self, about people or situations or perceived dangers about the future which most times are not true. With poor impulse control we may be always in the panicky mode.

Surrender literally means to stop fighting. Stop fighting with yourself. Stop fighting the universe and the natural flow of things. Stop resisting and pushing against reality. “I surrender” means total surrender. Surrendering of once attachment to its possession, post, pride and place; preferences-priorities; liking-disliking; pleasure-pain etc. Surrender is ultimate means to get success in apara prakriti (external or material world) as well as para prakriti (inner or spiritual life). In this material world, surrender before boss, surrender before mighty…….is mantra for getting the desired results.
The ultimate aim of all religions is “Surrender of ego”. The different religions have different rituals which are for spiritual upliftment and to reduce ego. Rituals symbolizes lower form of surrender – temporary surrender of possessions, time, actions etc. Higher form of surrender is attainment of spiritual upliftment by complete & permanent self-surrender (body, mind and ego).  

What is Surrender:
The surrender does not mean leaving the rational decisions, inactions or laziness, not being emotional, not taking resolves from will power etc. It is rather perfecting the decision-making, to be intensely emotional, taking strong resolution and working hard. The process invites the purifying the mind, intellect, chit and ego. It will require to dropping the burdens of past sins, not taking selfish decisions, not doing selfish actions, to be fearless of outcomes, etc.

Why Surrender:
Total Surrender can be to any deity, Guru, Parents, work-in-hand, for personal enquiry or to Nirankar Brahman. In Shrimad Bhagavad Gita, Bhakti yoga, Karma yoga, Jnana yoga and Raja Yoga are the different paths to attain salvation. All the four paths mandate total surrender which can be to any personal deity or if Guru or parents attain that stature; or when work become worship without selfish motives; or making intense enquiry forgetting everything else; or in the Asamprajaatah (seedless) Samadhi wherein all desires, ignorance, afflictions, sufferings, impressions etc. retire. Saint Kabir said –

“जब मैं था तब हरी नहीं, अब हरी है मैं नाही । सब अँधियारा मिट गया, दीपक देखा माही । “
Means: When I was immersed in my ego – I could not see the God – but when the guru illuminated the lamp of knowledge within me, all the darkness of ignorance disappeared – the light of knowledge kept the ego going and in the light of knowledge I found the God.
Importance of Surrender in Hinduism:
 
In Shree Bhagavad Gita, Bhagwan Shree Krishna said Arjuna,

1. मामुपेत्य पुनर्जन्म दुःखालयमशाश्वतम् । नाप्नुवन्ति महात्मानः संसिद्धिं परमां गताः ॥ ८-१५॥

Means - After attaining Me, the great souls do not incur rebirth in this miserable transitory world, because they have attained the highest perfection.
 

1. मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु । मामेवैष्यसि युक्त्वैवमात्मानं मत्परायणः ॥ ९-३४॥

Means - One who fix his mind daily, continuously & unmoved on Me (Brahman/Shree Krishna); be devoted to Me, worship by listening, chanting, meditating & studying Me without motives; surrender everything to me with great devotion & love; make obeisance to Me and entirely depending on Me, he shall come to Me.
 

1. ये तु सर्वाणि कर्माणि मयि संन्यस्य मत्पराः । अनन्येनैव योगेन मां ध्यायन्त उपासते ॥ १२-६॥ तेषामहं समुद्धर्ता मृत्युसंसारसागरात् । भवामि नचिरात्पार्थ मय्यावेशितचेतसाम् ॥ १२-७॥

Means - Those, who depend exclusively on Me, and surrender all actions to Me, worship Me (God with attributes), constantly meditate on Me with single-minded devotion, I speedily deliver from the ocean of birth and death, their mind being fixed on Me
 

1. मां च योऽव्यभिचारेण भक्तियोगेन सेवते । स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते ॥ १४-२६॥

Means - he who serves Me with the yoga of unswerving devotion, transcending these qualities [binary opposites, like good and evil, pain and pleasure] is ready for liberation in Brahman.
 

1. मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु । मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ॥ १८-६५॥

Means - Fix your mind on Me, be devoted to Me, offer service to Me, bow down to Me, and you shall certainly reach Me. I promise you he is exceptionally dear to Me.
 

1. सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज । अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥ १८-६६॥

Means - Abandon all varieties of duties and just surrender unto Me. I shall absolve you from all sinful reactions. Do not fear.
 
Processes of surrender:
In Hinduism, there are five methods for achieving the self-surrender which are mentioned as under:

1. God-Centred actions - In Hinduism, Bhagawata Purana explains the attainment of total surrender by God-centred actions under navdha bhakti viz. listening, hymning/eulogizing, meditating/ remembering, service, worship, salutation/greeting, servitude/bondage, and comradeship/friendliness. These actions ultimately lead to self-surrender. Hindu Philosophers such Ramanujacharya, Nibakacharya, Madhavacharya, Vallabhacharya etc. introduced the system of services to be offered to the deity.
2. Service-Centred actions – In Hinduism, Sri Vivekananda reiterated the service of all beings in the spirit of the God. The ideal of service is inspired by reverence and humility. The surrender has four stages – selfishness, sharing, selflessness and ultimately surrender.  All these stages reflect in actions, thoughts, will and ego. It eliminates the pseudo ego of possession, post & pride and makes complete presence of almighty in actions, thoughts and will-power.
3. Work as worship of God – Shree Krishna advised in Shrimad Bhagavad Gita that constant remembrance of God and practice of meditation automatically follow the successful performance of surrendering the sense of agency and fruits of work to God. Ist stage: Work and worship – doing the karma with sattvic attributes and worshipping and loving the personal god. IInd stage: Work as worship – Doing the karma whole day as worshipping the god. IIIrd stage: Work is worship – Feel karma itself is God. IVth stage: No duality – Oneness i.e., realising self and everybody is Brahman (almighty).
4. Intense Enquiry - Shedding the pride of material possession which is received from this world and will be left after death; shedding the pride of body which is the gift of parents & nature; shedding the pride of knowledge which belongs to teachers or books; shedding the pride of soul which is part of cosmic consciousness.
5. Realising Consciousness by eliminating various bodies – As per Hindu philosophy, the soul or individual consciousness is encased in five sheaths or walls – Annamay kosh (sensory & motor organs), Pranmay Kosh (Breath & vital energy flows), Manomay Kosh (Mind, thoughts), Vigyanmaya Kosh (Intellect, analytical power) and Anandamaya Kosh (Bliss). In this process, withdrawal is done from sensory perceptions, then from thoughts, then from intellect / analysis and lastly forgetting everything even bliss for the moments.

Mind is the gatekeeper of inner subjective world which transact with outer world through sense organs. All the sensory perceptions or experiences are stored in mind. Faculties like thought, imagination, memory, will etc. are responsible for various mental phenomena, like perception, pain-pleasure, belief, desire, intention, and emotion. The transactional mind acts as a smokescreen that prevents us from seeing within ourselves. The pure awareness or consciousness is in fact separated from body-mind. If we compare electricity and electrical instrument, electricity is the pure awareness and mind is electrical instrument. But activities of mind create false ego. This false ego separates us from pure consciousness and bifurcates the inner being. One suffers intensely due to the burns from the bogus bifurcation in the inner being.

The sense organs of the body generate the mind. The sense organs send sensory perceptions in mind and create sensuality i.e., stimulation for desire to enjoy. Thoughts in mind analyse & classify sensations into pleasant and unpleasant and that is the beginning of sensuality. This generates cravings for the repetition of the pleasant and for riddance from unpleasant. So, the root cause of our sorrow and sufferings is the separation of sensations. Mind casts a shadow on the understanding of the eternal reality. Eternal reality can be discovered only when the consciousness is free from illusion.

Human mind remains dormant due to the dominant activity of the separative “I”. chittavrithi separates from Chaitanya. Surrendering of “I” is bliss and silence.

What duality:
The mind dwells in duality or opposites – pleasure or pain, attachment or aversion, fear or fearlessness, cowardice or courage, anger or amicability, victory or defeat etc. The “Intelligence”, the Chaitanya is not corrupted by choices, by likes-dislikes, preference-aversion, justification-condemnation.

In chapter 3 of Shrimad Bhagavad Gita, Shree Krishna says, “the person in material consciousness is convinced by false ego that he is the doer of everything. He does not know that the mechanism of the body is produced by material nature, which works under the supervision of the Pure or Supreme consciousness.”

Quantum physics says that in the subatomic universe of quarks, objects exist in the quantum state of non-separateness. The objects continue to be connected. This connectedness remains unaffected by distance and time! The connecting force does not move through space despite a mysterious movement par excellence. ‘Close’ and ‘far’ are the same in this quantum state where ‘time’ and ‘space’ lose the conventional meaning as they become inseparable! Quantum physics has thus hit the nature of division-less, time-less Divinity!

Bhagavat Gita (vii 24-26) has also said: - Ground Human Awareness is absolutely free from division in time and space.

Mind as cause of Duality:
Mind has five constituents viz. evidence, beliefs, choices, inertness and memory. These constituents are responsible for suffering and non-suffering.

Chief contents of mind are craving, fear, attachment, dependency and greed. Greedy persons are fearful.

1. Craving at any level of one’s being, breeds conflicts and our attempts escape from conflicts, only increase further confusion – both within and without. Understanding of cravings comes only through the constant awareness of the movements of “I”. The understanding of self is the beginning of wisdom and there is no path to wisdom.
2. Fear has various forms – apprehension, aggression, anxiety, antagonism, insecurity, inhibition, stress, tension and so on.
3. Greed also has various forms – ambition, anticipation, expectation, hope and aspiration. Fear is the direct result of demanding, desiring, wanting, craving, hoping, expecting, speculating, becoming and so on.

End of Dualism:
The refusal to be involved with attraction and aversion, is detachment (Vairagya). Detachment comes through having complete attention. This is the result of aloofness from sense objects i.e., sensory perceptions are not converted into sensuality by classification as pleasant or unpleasant.

When the sense organs function in their natural state without inference of thoughts, then sensuality is totally wiped out and equanimity or even mindedness takes place. In the state of equanimity, the person does not feel opposites – pleasure or pain, attachment or aversion, fear or fearlessness, cowardice or courage, anger or amicability, victory or defeat etc. This leads to no-mind state.

When the activities of the mind are dormant, the divinity reveals its dominance. One is released from the dualities of suffering and satisfaction, of the fences and freedom, of grief and gratification, even of the life and life-less-ness.

Three-dimensional attitude to end duality:

1. First dimension – Sat or pure bhava or living without attachment – living in Atithi Bhava i.e., the attitude of a guest.
2. Second dimension – Chit or pure consciousness – living in Sakshi Bhava i.e., the attitude of witness.
3. Third dimension – Anand – pure joy or bliss – living in Samapti Bhava i.e., the attitude ending and not getting trapped in cultivation of opposites.

Kriya Yoga to end duality:
When we are caught in our unnatural state of the “I-ness” (Chittavrithi), we function in the dimension of opposites, constantly struggling to become something other than our being. We desperately seek ‘what should be’, refusing to see “what is”.

Humility means emptiness without a trace of borrowed knowledge or the conditioned reflexes as experience. It is the complete abnegation of all self-centred thought and ideations.

Thinking is wanting. When there is no want, there is no thought and thus just silence.
Seeing all these outward things without condemnation or appreciation, you can ride on the tide of inner awareness in whole-ness generating intense inward silence.
Comparison breeds animosity and subtle hatred, conflict, inner outer, is the ground for violence. 

The enquiry and exploration into this “I-ness”, the “me-ness” the “ego-ness”, - that is called Swadhyaya! That is the beginning of kriya yoga. Lessening the activity of the “I” is emergence of Intelligence. Kriya practices, Tapas is very subtle, but very effective. In due course, when the Tapas works Understanding happens. Its main purpose is to release the body from the stranglehold of the mind.

Kriya practices is meant to work through the body on the mind silencing its activities. They transform the Gunas. They are a great cleansing process that helps to make the body available to the chance of penetration of Intelligence.

Kriya practice helps to maintain this fine balancing act between thought and no-thought. Kriya yoga is the science of inner being. Kriya yoga is a journey towards no-mind. Kriya yoga blasts the duality in the life developed by the ego centre. It liberates the yogi from the possessiveness, accumulative and acquisitive urges. Possessiveness is not only of materialism but also of guru, an ideal, human being etc. But kriya yoga needs deep understanding, tremendous courage and Himalayan patience. Kriya makes person empty drum that gives the right tone, not the packed drum of borrowed ideas which makes a dreadful noise.
 
Do not renounce the world, but just renounce the ‘me’! But it is most difficult to be simple! Dissolution of separative consciousness in the unitary awareness is kriya. 

Kriya yoga is stepping out of the world of time and mind and beginning to live the state of timelessness and eternity. Kriya yoga requires abandoning rituals, psychological registrations, pride, envy, comparison, come to emptiness, to existence, to eternal joy. Kriya yoga is not lure for more. No more running or rat race for power, reputation, delusion, experience, attachment, possessions, ego-gratification and stupid pleasure movement.

By practising Kriya yoga, mind exists like honey, not like water. Honey, if disturbed, quickly returns to immobility; whereas water goes into turmoil by disturbance. Kriya yogi does not resist thoughts, but just remain disinterested in perpetuation of thoughts. In natural state, everything appears and disappears in rhythm. In kriya yoga all desires come to end, even desirelessness ceases to be an object for desire. 

Kriyas are not physical fitness program, rather it is simple practices to release the body from the stranglehold of the mental pollutions and to generate an energy of equanimity. If kriyas are done with patience and understanding without getting into the activity of the “I”, the blasting is not far off. Death of “I” that Kriya brings about, is immortality.
Time is the enemy in the inner dimension of consciousness which prevents fusion of thinker and thought.

Gunas are the natural traits and tendencies of the human mind. They are present at birth and later modified marginally. Kriya process which consists of knowing the activities of “I”, allowing the body to function naturally and blasting into the state of equanimity transforms the gunas.

Spiritual experiences are just conditioned reflexes from the belief – systems, knowledge, ideas, imaginations borrowed from dream-merchants of the spiritual market. All the subtle feelings in the spine, buzzing or tickling of energy at the chakras, sounds and other phenomena must be choicelessly ignored for the blissful revelation of the innocence, intelligence, Chaitanya-Nath!

Freedom is the natural state in meditation wherein the contents of the consciousness such as tradition, anxiety, name, position, and attachment, and voluntarily. Freedom lies beyond the field of separative consciousness which comprises fragmentations only.
Discipline comes from constant watching of ‘what is’ which is the false inner division. All disorders emanate from the endless pursuit of ‘what should be’. Coercive discipline is fake order and thus it is still disorder.

In Kriya Yoga, WATCH is the key –

1. W – words, wishes, will.
2. A – anticipations, apprehensions, agitations, activities, anger, antagonism, arrogance, aggression.
3. T – thoughts, tendencies, tensions, tragedies & travails, trials & turmoils, tricks & traps, tradition & truth.
4. C – conjectures, conclusions, conditioned reflexes, cunningness, connings, confusions, callousness and cruelty.
5. H – habits & hang ups, hypothesis & half-truths, hopes & hypocrisies, heart beats.

​Bhakti to end duality:
Vibhakta means divided. Bhakta means not divided or whole or not fragmented. Bhakti is the virtue of Samarpan (surrender) and Samajh (understanding) and Saha-anubhuti (sharing the divine perception).
 
Reference: Kriya Yoga by Shibendu Lahiri