GLOBAL YOGA ACADEMY

घरेलु अमृत संजीवनी: कई जानलेवा लाइलाज बीमारियों की एक ग्यारंटेड दवा

2011-12-04T06:08:00.001-08:00

घरेलु अमृत संजीवनी: कई जानलेवा लाइलाज बीमारियों की एक ग्यारंटेड दवा

कई बार बड़ी बीमारियों का इलाज करवाते हुए। हम थक जाते हैं लेकिन अच्छे से अच्छे और महंगा से महंगा इलाज करवाने पर भी बीमारी ठीक नहीं हो पाती। ऐसे में हमारे ऋषि-मुनियों द्वारा आजमाएं हुए सौ-प्रतिशत कारगर नुस्खे ही एक मात्र उम्मीद होते हैं। वाकई में ये नुस्खे काम भी करते हैं इन्हें आयुर्वेद की भाषा में रासायन कहा जाता है। ऐसा ही एक योग है अमृत संजीवनी रासायन योग जिसे आप घर पर ही बनाकर कई जानलेवा बीमारियों का इलाज कर सकते हैं।

बनाने की विधि और सामग्री - अमृता, खस, नीम की छाल, मछेली, अडूसा, गोबर मुदपर्णी, सेमल, मूसली, शतावर, सभी को अलग-अलग कर एक किलो लेकर जौकुट करके आठ गुने पानी में पकाएं। जब पानी 4 भाग शेष रह जाएं। तब एक किलो गुड़ (बिना मसाले का) अडूसा, शतावरी, आंवला, मछेली का कल्क प्रत्येक 160-160 ग्राम-काली गाय के घी में धीमी आंच पर पकाएं।

घी मात्र जब शेष रह जाए तो छानकर खस, चंदन, त्रिजातक, त्रिकुटा, त्रिफला, त्रिकेशर ( नागकेशर, कमल केशर) वंश लोचन, चोरक, सफेद मुसली, असगंध, पाषाण भेद, धनिया, अडूसा, अनारदाना, खजूर, मुलैठी, दाख, निलोफर, कपूर, शीलाजीत, गंधक सभी दस-दस ग्राम लेकर कपड़छन करके उपरोक्त घी में मिला दें।

मात्रा-सुबह खाली पेट 10 ग्राम घृत गौ- दूध में डालकर सेवन करें और एक घंटे तक कुछ भी ना खाएं।

गुण-सभी प्रकार के कैंसर में प्रथम व द्वितीय अवस्था तक के अलग-अलग अनुपान से, पुराना गठिया, घुटनो में सुजन व दर्द, साइटिका, अमाशय में पितरोग, नामर्दी, शुक्राणु का अभाव, शीघ्र पतन, पागलपन, अवसाद, बिगड़ी हुई खांसी, गलगंड, पीलिया, वात रोग, रक्तरोग, रसायन, वाजीकरण, श्वास रोग, गले के रोग, हृदय रोग, पिताशय की पथरी में लाभकारी। जो स्त्री रजोदोष से पीडि़त हो, जिस स्त्री के रजनोप्रवृति प्रारंभ ही न हुई हो, जो कष्ट पीडि़त हो तथा जिन स्त्रियों को बार-बार संतान होकर मर जाती हो, उन सभी को राहत मिलेगी। मासिक धर्म शुरू होकर बीच में ही बंद हो गया हो और अनेकों औषधी व मंत्रों के प्रयोग से संतान उत्पन्न न हुई हो उन्हें निश्चित ही संतान होगी।

GYA

2011-11-13T01:25:00.000-08:00

2011-11-13T01:08:00.000-08:00

YOGA IN DAILY LIFE

2011-11-12T23:27:00.001-08:00

YOGA IN DAILY LIFE

BASIS OF YOGA

Strive Ceaselessly

Have self-confidence. Develop independent judgment. Cultivate the indomitable will.

Practise self-control and self-mastery.

Do not argue. Strive ceaselessly for Self-realisation. Kill this little ego. Develop pure love.

Rise above all distinction of caste, creed and colour.

Give up the idea of “I-ness” and “mine-ness”. Look within for the happiness which you

have sought in vain in sensual objects.

Happiness Within

One anna of pleasure is mixed with fifteen annas of pain. Pleasure that is mixed with pain

and fear is no pleasure at all. If you begin to analyse this one anna of pleasure, you will find that it is

no pleasure at all. It is mere play or delusion of the mind. Milk gives pleasure to some and pain to

others. Milk brings on retching in fever. The third cup of milk induces vomiting. What is this? This

is play of Maya. This is Indra-Jala of Avidya-Shakti. The Indriyas and mind are deceiving you at

every moment. Beware. Wake up. Open your eyes. Develop Viveka. If you suffer from cancer of

the stomach, can you enjoy Rasagulla and sweets even though you are a multi-millionaire? The

doctor will put you on a diet of pepper-water only. If your wife dies, you are drowned in sorrow.

You cannot expect happiness from finite, perishable objects that are conditioned in time, space and

causation. Nitya Nirupadhika, Niratisaya Ananda, eternal, independent, infinite bliss can only be

had in the Atman that is hidden in your heart. Search, understand and realise Atman.

Need For Adhyatmic Knowledge

The secular knowledge that you get from Universities is mere husk only. It serves the

purpose of earning the bread only. It cannot give you peace of mind and salvation. It thickens the

veil of ignorance only. He who says, “I am specialist in Biology and various logies” is only a fool.

One Mantra, one Sloka of the Upanishads will blow up the knowledge that you derive from

colleges. Study the first Mantra of Isa Upanishad: “Isavasyam idam sarvam—The whole world is

indwelt by the Lord.” Rejoice in Atman by removing the names and forms. Do not be covetous.

Imbibe the ideas of this Mantra. Practise. Feel the indwelling presence. Live in the spirit of the

Mantra. You will become a King of kings, Emperor of emperors, the Sun of suns, the Light of

lights. Do not be puffed up with your University degrees. Be humble. Destroy scientific atheism.

Have faith in the teaching of Srutis. Do Kirtan in a chorus with harmony and concord, with one

Svara and one Tala. Sing Rama Nama from the bottom of your heart with Bhava. I will make you

realise the infinite peace and bliss this very moment.

Importance Of Guru

Guru-Bhakti is absolutely necessary. Guru-Seva with Atma-Lakshya will take you to God

immediately. People generally complain: “We do not get good Gurus these days.” This is a lame

excuse. You can take even the worst possible rogue as your Guru. You will have to change your

angle of vision. When you look at a coconut made of sugar, you have a double consciousness. You

know pretty well that it is not coconut. In your heart there is Bhava, it is sugar and sugar alone. Even

though you see the world, it is really not. This is the Nischaya of the Vedantic student. It is the

determination. Even so, the defects of the ‘rogue-Guru’ do not exist for the disciple who has taken

him as his Guru with Bhakti. The aspirant should deify and superimpose all the attributes of the

Lord on the ‘rogue-Guru’.

You should never look into the defects of the Guru. You must deify the Guru. Guru, Ishvar,

Brahman, Om, Truth are all one. You must strictly obey and carry out his orders. You must think

that underneath the name and form of the Guru, there is the all-pervading pure consciousness. In

course of time the physical form will vanish and you will realise your own self, the pure Brahmic

consciousness that lies at the back of the physical form of your Guru. When once you have taken a

man as your Guru, you should never change even if you get a man with greater developments or

Siddhis. Then only you will have faith. Through strong faith, you will realise then and there,

Brahman, the God in that Guru. You must become the famous Bhakta, Pipa of the well-known

Bhaktamala, who took a rogue Nata as his Guru and when he saw his Nata-Guru dancing on the

bamboos in the open market, he took him as Guru, the Brahma-incarnate, prostrated before him and

thus eventually had his Self-realisation through the form of the rogue-Guru, the Nata.

Three Requisites Of Mukti

Yoga is communion with Lord. The goal of life is Self-realisation. There are two ways for

attaining God-consciousness. They are the Pravritti-Marga and Nivritti-Marga. Pravritti-Marga is

the path of activity with detachment for attaining the cosmic vision in and through the diverse

experiences of normal life. Nivritti-Marga is the path of absolute renunciation or Jnana-Yoga.

Karma-Yoga is only Jnana-Sadhana, i.e., means for attaining Self-knowledge. Three things are

indispensably requisite for attaining Self-realisation. They are: (1) Guru-Bhakti—devotion and

Prema towards the spiritual preceptor, (2) Jijnasa—longing for liberation and (3) a taste for

Satsanga. He alone who is endowed with these three attributes can cross this ocean of Samsara

(Bhava Sager).

Four Kinds Of Temperaments

There are four kinds of temperaments, viz., the active temperament, the devotional

temperament, the mystic temperament and the intellectual temperament.

The Four Yogas

There are four Yogas, viz., Karma Yoga, Bhakti Yoga, Raja Yoga and Jnana Yoga.

YOGA IN DAILY LIFE

Karma is suitable for people of active temperament, Bhakti Yoga for people of devotional

temperament, Raja Yoga for men of mystic temperament with bold understanding and strong

will-power. Bhakti Yoga is suitable for vast majority of persons as they are emotional. Jnana Yoga

is suitable for a microscopic minority only. Ladies can realise God quickly as their hearts are filled

with devotion, Prema and affection. But it is very difficult for them to get Vairagya.

Yogic Diet

Food plays a very important role in exciting the senses and passions. An aspirant should be

very careful in the selection of articles of diet of Sattvic nature in the beginning of his Sadhana

period. Later on drastic dietetic restrictions can be removed. Havis Annam, which is a mixture of

boiled white rice and ghee, is very conducive to Yogic practices. When white rice is boiled with

ghee, white sugar and milk, it is called Cheru. This is a wholesome combination suitable for

Sadhakas.

Milk

Milk is a perfect food by itself, containing the different nutritive constituents, fats, proteins,

carbohydrates, etc., in well-balanced proportions. It leaves very little residue in the bowels. This is

an ideal food for Yogins during Pranayama practice. Fresh milk from a healthy cow, free from

bovine tuberculosis, is preferable to scalded milk. Milk should be scalded or pasteurised but not

boiled. The process of scalding is that the milk should be immediately removed from the fire, as

soon as the boiling point is reached. Too much boiling destroys the vitamins, the mysterious

nutritive principles and renders milk quite useless as an article of diet.

Fruit Diet

A fruit diet exercises a benign, soothing influence on the constitution and is very desirable

diet for Yogins. This is a natural form of diet. Bananas, grapes, sweet oranges, apples,

pomegranates are wholesome fruits. Bananas are very nutritious. Lemons possess anti-scorbutic

properties and act as restoratives to blood. Fruit juice contains a form of nutritive principle, Vitamin

Mitahara

Take wholesome, Sattvic food half-stomachful; fill the quarter-stomachful with pure water;

and allow the remaining quarter free for expansion of gas. This is Mitahara, the ideal food for

Yogins. This is the ideal for all who want to preserve health. This is quite hygienic and is in

harmony with the dietetic principles of modern medical science. This is Mitahara prescribed for

Yogis.

“Nathyasnatastu Yogoasti na chaikantamanasnatah

Na chaathisvapnaseelasya jagratho naivacharjuna”.

“Verily, Yoga is not for him who eateth too much, nor he who abstaineth to excess, nor who

is too much addicted to sleep, nor even to wakefulness, O Arjuna.” (Gita VI- 16).

BASIS OF YOGA

“Ahara suddhau, sattva suddhih; sattva suddhau, dhruva smritih;

Smritilabhe sarvagranthinam vipramokshah.”

For spiritual practices Sattvic food is absolutely necessary. Wheat, rice, barley, sugar,

butter, sugar-candy, milk, ghee, green dhal, Panchasakha vegetables, cabbages, potatoes, etc., are

Sattvic articles of diet.

Forbidden Articles

Highly seasoned dishes, hot curries and chutnies, meat, fish, etc., are forbidden for

Sadhakas. Meat can make a scientist, but rarely a philosopher and a Tattva Jnani. Chillies, sour

articles, tamarind, mustard, all kinds of oil, asafoetida, salt, onions, garlic, etc., should be avoided.

Onions are worse than meat. Too much fasting is injurious during the practice of Yoga.

NOTE: Myrobalan is a beautiful stuff for Yogins. They can chew it very frequently. In

Bhagavata it is represented as even superior to nourishing mother. It takes care of the body better

than a mother does. Even a mother gets annoyed towards her child; but myrobalan has controlled its

Krodha, always possesses an even temperament and is always cheerful and enthusiastic in

attending to the well-being of human beings.

Section II

BHAKTI YOGA

Bhava is the main basis of Rasa. The relish of eternal Bliss which the devotee enjoys during

his ecstatic state of Bhava Samadhi is called Rasa.

Rasa is of the essence of Lord Krishna. Rasa is the nectarine transcendental Bliss. Lord

Krishna is the repository or fountain-source of Rasa.

Taste the Krishna-Bhakti-Rasa through Rati or Prema and attain immortality.

Bhakti is intense devotion towards God. It is Prema of Prabhu. Sraddha and Visvas are the

incipient stages of devotion. They develop into Bhakti. Later on faith is the most important thing in

the path of devotion.

The qualifications for the attainment of Bhakti are a pure loving heart, faith, innocence,

simplicity, truthfulness, Arjava, Vairagya and Brahmacharya.

God looks upon all with an equal eye. We all know how Sri Ramachandra ate the fruits

already tasted by the Bhilini Sabari. Sudama’s grains are more welcome to Lord Krishna than the

most sumptuous feast that can be offered by a mighty potentate on this earth. What He wants is your

loving heart. He neither wants a big temple nor rich presents from you.

YOGA IN DAILY LIFE

Bhakti can be acquired and cultivated. Constant Satsanga with devotees and Bhagavatas,

repetition of His Name, Sri Ram, Sita Ram, Hari Om, etc., constant remembrance of the Lord,

prayer, study of religious books such as the Ramayana, the Bhagavata, Hari Kirtan, service of

Bhaktas, etc., can infuse Bhakti in your heart.

Lust, anger, greed, Moha, pride, jealousy, hatred, egoism, desire for power, name and fame,

hypocrisy are all obstacles in the way of Bhakti Yoga.

Remove lust by entertaining pure thoughts; anger by love, Kshama, etc.; greed by charity,

honesty, disinterestedness; Moha by Viveka; pride by humility (Namrata, Vinaya); jealousy by

magnanimity, nobility and Mudita; hatred by love; and egoism by unconditioned, unreserved and

ungrudging self-surrender to the Lord, Atmanivedana or Saranagati.

Pray fervently like Prahlada. Sing His Name like Radha. Weep in solitude like Mira on

account of Viraha Agni. Do Kirtan like Lord Gauranga. Sing Bhajan like Ram Prasad of Bengal.

Dance in Divine ecstasy like Chaitanya Maha Prabhu and enter into Bhava Samadhi. Repeat His

Name like Valmiki, Tukaram or Ram Das.

Be up and doing, my dear friends, in spiritual Sadhana, Bhajan, etc. Never waste a single

minute. Wasting time is the highest sin. Lord Rama will surely crown your efforts with success.

Combine all the love you cherish towards all worldly objects, wife, son, wealth, property,

relatives, friends and then apply this combined love towards God. You will realise in this very

second.

Repeat His name 200 Malas daily (200x108=21,600 times). Sing His praise. Do Hari

Kirtan. Repeat His Stotras and hymns. Live in Ayodhya, Brindavan, Pandharpur, Mathura for some

months. Control the Indriyas. Eat simple food. Wear simple clothing. Lead a simple, natural life.

You will develop Bhakti soon. Cultivate Vairagya towards sensual objects. Have Mithya and

Dosha Drishti for objects. Objects are unreal, perishable. They are attended with various sorts of

pains and miseries. Vairagya will come by itself. Raga for objects is an enemy of Bhakti.

Repeat the formulae “I am Thine. All is Thine. Thy Will be done.” Have perfect

self-surrender. Then only you will have Darshan of God. Do not keep any desires for you. Destroy

egoism completely. A Bhakta gets Salokya, Sameepya and Sayujya Mukti. He lives near God. He

serves God. He enjoys all His Aishvaryas. He gets Krama Mukti. In the end he gets Jnana.

Where Is God?

Where is God? Is He only in the temples, churches or Musjids? No. Is He only in the four

Vedas or Upavedas or six Vedangas or six schools of philosophy or eighteen Puranas or sixty-four

sciences? ‘No’. Is He in the places of pilgrimage or Tirthas alone? No. No. No. Where is He then?

“Hridi Sarvasya Tishthitam (Gita XIII-17)—Wisdom, the object of Wisdom, seated in the hearts of

all.” He is not very far. He is quite close to you. “Anoraniyan mahato mahian atmasya jantornihato

guhayam.” Subtler than the subtlest, greater than the greatest, He is located in the cavity of your

heart, in the innermost recesses or chambers, the Hridaya Kamala.

BHAKTI YOGA

“Nayamatma pravachanena labhyo na medhaya na bahuna srutena” (Katha Upanishad).

Not by arguments, not by extreme intelligence, not by the voracious and wide study of scriptures,

will you reach God. You can reach Him by sincere Sadhana or ascetic spiritual practices. Avoid

wrangling and vain quibbling. Make genuine efforts.

Mysterious Help From The Lord To Bhaktas

O faithless ones! Just hear the life-history of Roopkala Bhagavan of Ayodhya and the

soldier-Bhakta of Punjab. Roopkala Bhagavan was a famous Bhakta in Ayodhya. It was he who

started the All-India-Kirtan. He died a few years ago. He was a native of Chapra near Benares. He

was the Inspector of Schools. He was a sincere devotee of Sri Rama. One day he was absorbed in

meditation. He did not visit a school for inspection. Lord Rama Himself assumed the form of the

inspector through his Yoga-Maya-Sakti, inspected the school boys, signed in the register and

disappeared. When the inspector came to the school next morning, the teachers said that he was

present all along in the school the previous day and showed him his signature in the register. He was

very much astonished. This one evidence gave him much encouragement. He instantaneously

resigned his post and went to Ayodhya to spend the rest of his life in communion with Lord Rama.

Have you not heard of a recent Punjab incident? A soldier, a sincere Rama-Bhakta, was on patrol

duty at night. One night a fine Kirtan-party was moving about quite close to the soldier. The soldier

was much moved by deep devotion, left his duty and joined the Kirtan-party. He enjoyed the Kirtan

to his heart’s content. In the depth of higher emotions, he entered into Bhava-Samadhi, the ecstatic

state of Bhaktas. When he returned at 6 a.m. he enquired the Subedar-Major whether anything

happened during his absence. The Subedar said, “Nothing happened. I saw you always on the patrol

duty.” The Bhakta soldier was extremely surprised to hear the statement of the Subedar. He thought

it was all the Grace of Rama. Rama Himself took charge of patrol duty to protect His devotee. He

assumed the form of the soldier. When the Bhakta came to know of this incident, he immediately

resigned his post and went to Ayodhya to spend his whole life in devotion. My dear brother, do not

become a sceptic. If you are sincere in your devotion, you will have Darshan of God face to face this

very moment.

What Is Japa?

Japa is the repetition of any Mantra or Name of the Lord. In this Kaliyuga, Japa is an easy

way for God-realisation. Tukaram, Dhruva, Valmiki, Ramakrishna Paramahamsa, Narsi Mehta,

Gauranga, Ramdas, Mira—all had attained salvation by uttering the name of God. Why not you

also, my dear friends, my amiable comrades? Japa is an important Anga of Yoga.

Any Mantra is powerful. It is a mass of radiant energy. Japa is of three kinds:

(1) Vaikhari or verbal with Ucchara.

(2) Upamsu with humming sound.

(3) Manasika wherein the lips do not move. It is done with the mind and mind alone.

YOGA IN DAILY LIFE

Upamsu brings fruits thousand times more than that of Vaikhari. Manasika brings fruits

crores of times than Vaikhari.

Mind wants varieties, new sensations. It gets disgusted with monotony. Just as you want

brinjal vegetable today, Lauki tomorrow and Parwal day after tomorrow, the mind wants varieties

in Japa also; otherwise it becomes dull. It refuses to work.

Do Vaikhari for some time, then Upamsu for some time and then Manasika for some time.

The repetition of a Mantra serves as a gate-keeper. When the mind runs away, the repetition of the

Mantra will at once tell you that some other evil-intruding thoughts have entered the mind.

Benefits Of Japa

There is Mantra Sakti and Mantra Chaitanya in every Mantra. It changes the mental

substance from passion to purity, from Rajas into Sattva. It calms, strengthens the mind. It makes

the mind Antarmukha, introspective. It checks the outgoing tendencies of the mind. It eradicates all

kinds of evil thoughts and inclinations. It destroys Vasanas and reduces the force of thought.

Eventually it leads to the direct Darshan of God or Ishta Devata. Japa purifies the mind, induces

Vairagya, destroys Vasanas and brings you face to face with God.

Instructions On Japa

Have Suddha, Sattvic Bhava when you repeat the Mantra. Repeat the Mantra at least 21,600

times daily, to correspond with the 21,600 Soham breaths.

You must do the Japa regularly. The shorter the Mantra the greater is the concentration. Of

all the Mantras, Rama, Rama, Rama is the best. It is easy to repeat also. If you are tired of repeating

the Mantra at one stroke, have three or more sittings; from morning 4 to 7, evening 4 to 5 and night 6

to 8.

Repeat the Mantra very quickly for some time and when you find that the mind is wandering

much then repeat it slowly. The golden rule is to repeat the Mantra neither too slow nor too quick.

Observe the happy medium.

Everyone of you should have a separate meditation room. Make a small enclosure in a

corner of a room with screen and sit for Japa if you cannot manage to get a separate room. Do not

allow anybody to frequent the place. Both morning and night sit there regularly for 10 minutes.

Gradually increase the time as much as you can. This is very, very important.

In this Kali Yuga when rigid Hatha Yoga Kriyas are difficult to be performed owing to poor

physique of people and when people do not possess sharp intellect and power of inflection and

ratiocination, Japa and Kirtan are easy methods for Self-realisation. Ram Prasad of Bengal had

Darshan of Mother Kali through Kirtan alone. “Na-aham vasami Vaikunthe yoginam hridaye na

cha, mad bhakta yatra gayanti tatra tishthami Narada—I dwell not in Vaikuntha, nor in the hearts

of Yogins; but I dwell there where my Bhaktas sing of Me, O Narada!”

BHAKTI YOGA

Mantra For Japa

Select any one of the following Mantras. Repeat it with concentration from 10 to 50 Malas

from 4 to 6 a.m. and 6 to 8 p.m. regularly, everyday.

Mantras Deities

Om Gam Ganapataye Namah —Ganapati

Om Namassivaya —Lord Siva

Om Namo Narayanaya —Lord Narayana

Om Namo Bhagavate Vasudevaya —Lord Krishna

Om Kling Krishnaya Govindaya Gopijana

Vallabhaya Svaha

—Lord Krishna

Om Sri Rama, Jaya Rama, Jaya Jaya Ram —Lord Rama

Om Ram Ramaya Namah —Lord Rama

Hare Rama Hare Rama

Rama Rama Hare Hare

Hare Krishna Hare Krishna

Krishna Krishna Hare Hare

—Mahamantra

Jugal Mantra

1. Sita Ram

2. Radheshyam

3. Sri Sita Ramachandrabhyo Namah

Saranagati Mantra

1. Sri Rama Saranam Mama

2. Sri Sita Rama Saranam Mama

3. Sri Ramachandra Saranam Prapadye

4. Sri Krishna Saranam Mama

Bhakti Yoga Sadhana

God is the Inner Ruler of your heart and mind. He is the silent witness of your thoughts. You

cannot hide anything from Him. Become guileless and straightforward.

Adevotee of Hari is always meek and humble. Name of God “Hari” is always on his lips. He

sheds profuse tears when he is alone. He is very pious. He is friendly towards all. He has

equal-vision. He does good always. He never hurts the feelings of others. He has a spotless

character. He never covets the property of others. He sees Hari in all beings.

YOGA IN DAILY LIFE

Bhakti can move mountains. Nothing is impossible to it. It was the devotion of Mira that

converted a snake into a flower garland, poison into nectar and a bed of nails into a bed of roses. It

was the devotion of Prahlada that turned fire into ice.

A devotee should become an embodiment of goodness. He must be ever ready to do good to

living beings. That devotee who is intent upon the welfare of all beings obtains the peace of the

Eternal. He who rejoices in the welfare of all, gets the Darshan of the Lord. He develops Advaitic

consciousness eventually.

Service of Bhagavatas, repetition of God’s name, Satsanga, singing His name, study of the

Bhagavata or the Ramayana, living in Brindavan, Pandharpur, Chitrakuta or Ayodhya, are the six

means for developing Bhakti.

Anger and lust are the two inner enemies that stand in the way of developing Bhakti. From

lust follow the ten vices that are mentioned in Manusamhita—love of hunting, gambling, sleeping

by day, slandering, company with bad women, drinking, singing love-songs, vulgar music,

dancing, aimlessly wandering about.

Anger begets eight kinds of vices. All evil qualities proceed from anger. If you can eradicate

anger all bad qualities will die of themselves. The eight vices are: Injustice, rashness, persecution,

jealousy, taking possession of others’ property, harsh words and cruelty.

How are Bhaktas to be known? Lord Krishna has given a description of them. You will find

it in Bhagavatam. “They do not care for anything. Their hearts are fixed on Me. They are very

humble. They have equal vision. They have no attachment towards anybody or anything. They are

without ‘mine-ness’. They have no egoism. They make no distinction between sorrow and

happiness. They do not take anything from others. They can bear heat, cold and pain. They have

love for all living beings. They have no enemy. They are serene. They possess exemplary

character.”

Here is a Sadhana for advanced students. This is highly useful for getting quick, solid

progress in the spiritual path. Get up at 4 a.m. Start your Japa on any Asana you have mastered. Do

not take food or drink for 14 hours. Do not get up from the Asana. Control passing urine till sunset if

you can manage. Finish the Japa at sunset. Take milk and fruits after sunset. Householders can

practise this during holidays. Practise this once a fortnight or once a month or once weekly.

Here is another Sadhana for 10 days. You can do this during the Christmas holidays or Puja

holidays or summer vacation. Shut yourself in an airy room. Do not talk to anybody. Do not see

anybody. Do not hear anything. Get up at 4 a.m. Start Japa of the Mantra of your Ishta Devata or

your Guru Mantra and finish it at sunset. Then take some milk and fruits or Kheer (milk and rice

boiled with sugar). Take rest for one or two hours. But continue the Japa. Then again start the Japa

seriously. Retire to bed at 11 in the night. You can combine meditation along with Japa. Make all

arrangements for bath, food, etc., inside the room. Have two rooms if you can manage, one for bath

and one for meditation. Repeat this four times a day. This practice can be kept up even for 40 days.

You will have wonderful result and various experiences. You will enter into Samadhi. You will

have Darshan of your Ishtam. I assure you.

BHAKTI YOGA

Here is an Anushthana for 40 days. You will have to do Japa of Rama Mantra one Lakh and

twenty five thousand times in the following manner for 40 days, at the rate of 3000 daily. During the

last five days do 4000 daily. Get up at 4. a.m. Write down in a thin paper ‘Rama, Rama’ 300 times.

Then cut it into small pieces. Each piece will contain one Rama Nama. Then roll it with a small ball

of Atta (wheat flour paste). Writing will take two or three hours according to your strength and

capacity. Then you will have to cut one by one. You will have to do the whole process by sitting on

one Asana. If you find it difficult to sit on one Asana, you can have change of Asana. But you should

not leave your seat. Some use a special ink made of saffron, musk, camphor, etc., and special

writing pen made up of a sharp-pointed thin, Tulasi-stick. You can use ordinary ink and pen if you

cannot get the above special ink and special pen. You will have to do the Anushthana on the banks

of Ganga, Yamuna, Godavari, Kaveri or Narmada, at Rishikesh, Benares, Hardwar, or Prayag. You

can do it at home, if you find it difficult to move to these places. Take milk and fruits and Palahar

during these days. Two Punjabis, a student of law, and his father, are having this Anushthana in

Rishikesh. Throw the balls in the Ganga or any river for fishes. You will develop wonderful

patience. You will get Divine Grace.

Study the whole of the Ramayana 108 times with purity and concentration. This can be done

within three years if you can devote three hours daily. You can go through the book three times in a

month. You will acquire Siddhis. You will have Darshan of Lord Rama.

Bhakti Yoga and Jnana Yoga are not incompatibles like acids and alkalis. One can combine

Ananya Bhakti (one-pointed devotion) with Jnana Yoga. The fruit of Bhakti Yoga is Jnana. Highest

love (Para Bhakti and Jnana are one. Perfect knowledge is love. Perfect love is knowledge. Sri

Sankara, the Advaita Kevala Jnani, was a great Bhakta of Lord Hari, Hara and Devi. Jnana Deva of

Alandi, Poona, a great Yogi of late, was a Bhakta of Lord Krishna. Sri Ramakrishna Paramahamsa

worshipped Kali and got Jnana through Swami Totapuri, his Advaita Guru. Lord Chaitanya was a

fine Advaita Vedantic Scholar, and yet he danced in streets and market places, singing Hari’s

names. Appaya Dikshitar, a famous Jnani of Adaipalam, North Arcot District, Madras, the author

of Siddhanta Lesha and various other Vedantic books was a devotee of Lord Siva. It behoves,

therefore, that Bhakti can be combined with much advantage with Jnana.

May we hear with our ears and see with our eyes nothing but what is pure, so that with our

senses unperturbed, remembering God, meditating on Him, singing His praise and repeating His

name, we may attain life as that of the Gods. Om Santi.

Kirtan At Home

This is an easy way for attaining God-consciousness. At night all the members of the house

should sit in a circle and do Kirtan for one hour before the picture of Lord Krishna. The servants of

the house also should be included. Sing any Name of the Lord as Siva, Hare Ram, Sita Ram,

Raghupati Raghava Rajaram, etc., in a chorus with one Svara, Tala harmoniously. Nada Brahman

will be generated. You will forget the body and the world and enter into ecstatic state. Practise, try

and feel yourself. Mere tall talk will not do. Just as the intoxication that you get by taking a dose of

opium lasts for hours, the Divine intoxication that you get from Kirtan will last for some hours

during the following day also. At night you will be free from bad dreams. During Kirtan a special

spiritual wave comes from the indweller of your heart and purifies the mind and Pranamaya Kosha.

YOGA IN DAILY LIFE

All diseases are cured thereby. Doctor’s bills are saved. Sattva flows from the Lord to your mind,

just as oil flows from one vessel to another vessel. Kirtan gives you strength to face the difficulties

in the battle of life. Singing the Names of the Lord is a mental tonic.

Evening Katha At Home

In the evening four people can join together and read regularly the Bhagavad Gita, the

Ramayana or the Bhagavata. Svadhyaya or study of holy scriptures is Kriya Yoga. It is of immense

benefit for householders who do not find much time for serious spiritual practices and constant

meditation. The study itself is a form of meditation. When the mind is concentrated on Divine

thoughts, it is filled with purity. The gross mind is rendered subtle.

What Should Ladies Do

I want to say a word on the devotional nature of Hindu ladies. In India, religion is

maintained by the ladies only. There is peculiar religious instinct in them. Hindu ladies are highly

devotional. They infuse the religious spirit in the males through their daily conduct and practical

life. They get up in the early morning, wash the house, take bath, do Japa, make a small temple in

their house and keep there pictures of the Lord and Pooja vessels, etc. They keep the place sacred

and in the evening do Arati and prayer. The atheistic male members of the house are forced to do

some prayer or other through their influence, on account of fear. In reality the ladies of the house

govern the house. They are the manifestations of Sakti. The husband is not entitled to do any

religious rite without her presence by his side.

“Yatra naryastu pujyante ramante tatra devatah,

Yatrai tastu na pujyante sarvastatraphalah kriyah”

—Manu Smriti III-56.

“Where women are honoured, there Devas are pleased; but where they are not honoured,

there no sacred rite is fruitful.” Such is the glory of Hindu ladies. My earnest prayer is that they

should sing the Name of the Lord in the early morning as soon as they get up. They should train their

children also to sing the Names. The whole house will be charged with spiritual vibrations. Even

when they cook and draw water from the wells, they should be singing in mild tone the Names of

the Lord. A strong habit of repeating the Names of the Lord will be formed in two months. This

itself is quite sufficient for attaining God-consciousness. Singing the Names of the Lord is a very

easy method for getting Darshan of the Lord in this Kali-Yuga. Even when anyone dies, the habit of

singing the Name of the Lord will come to his rescue.

Duties Of Womanhood

From time immemorial Sita, Savitri, Damayanti, Nalayani, Anasuya and Draupadi have

been regarded as sacred ideals of Indian Womanhood. They are sublime and exemplary characters

who have exalted womanhood to the height of divine perfection.

BHAKTI YOGA

Modern women should draw inspiration from their lives and try to tread their path. As long

as such characters continue to exercise their influence upon the lives and character of Indian ladies,

so long they will be looked upon with admiration and reverence by their sisters of other countries.

All of them were subjected to very severe tests in which their purity, courage, patience and

other virtues were put to and nobly did they come out through those tests. Hindu women are, since

the dawn of the early civilisation, distinguished for their disinterested love and self-abnegation.

What a wife is to a Hindu husband is well illustrated by a verse in the Ramayana where Sri

Rama referred to Sita says:

Karyeshu Mantree, Karaneshu Dasee,

Dharmeshu Patnee, Kshamaya Dharitree,

Sneheshu Mata, Sayaneshu Rambha,

Rangecha Sakhi, Lakshmana Sa Priya Me.

“In counsel she is my counsellor, in action she is my servant, in religious performances she

is my partner, in tolerance she is like the earth, in affection she is like unto my mother, in bed she is

like the celestial Rambha and in play she is my companion. Such indeed, O Lakshmana, is my

beloved...” This is the Hindu ideal of a wife.

The eternal fidelity of a Hindu woman to her husband makes her an ideal of the feminine

world. It makes her sublime and lofty. This sublime virtue still runs deep in the heart of hearts of

every Hindu woman of India superior to any of the other countries in national integrity and honour.

The inspiring force of the home is woman. The home is the origin and the beginning of

every form of social organisation. It is the nursery of the nation. It is the sweet place or centre

wherein children are trained for future citizenship. The woman illumines the home through the

glory of motherhood. Man is incapable of doing the domestic duties incident upon the rearing up of

the children. Good habits, right conduct, formation of character are created in children

spontaneously in a well-regulated home under the personal influence of the mother. The loving

kindness and the cultured gentleness of the mother help the children to unfold their native talents

and dormant capacities quickly. Children absorb ideas by suggestion and imitation. Early training

and impressions are lasting formation of character can be done by efficiently by mothers at home.

Therefore, home is the beautiful training ground for the building up of character in children under

the personal guidance of the mother.

Women are the backbone or bedrock or the basis for sustaining religion and national

strength and prosperity. There is no difference between her and Lakshmi, the Goddess of Beauty,

Grace and Prosperity. Manu says, “That woman who does always good, who is efficient in work,

sweet in speech, devoted to her Dharmas and service to her husband, is really no human being but a

Goddess.” If the mother trains her children on the right lines she is rendering a great service indeed

to the nation and the national culture.

Women have got ample opportunities to improve and increase the national health and

prosperity. They really build the nation. They can utilise their talents and abilities in making the

YOGA IN DAILY LIFE

home the cradle of culture character, personal ability and religious upheaval. It is therefore wrong

to say that their life is cramped or stunted by attending to the duties at home and that no scope is

given for evolution and freedom. This is a sad mistake indeed! The life of a woman is as noble and

serious as that of a man. There is no doubt of this.

It is the women that keep up the life and happiness of the home through their smile, tender

affection, sweet speech, charming personality, grace and angelic presence. The home will be a real

void without them. It will lose its peculiar charm and beauty without their presence.

It will be of great benefit to know what the Great Ones have said about the ideal of conduct

and deportment that a woman should try to live up to. Sri Rama instructs Kausalya, his mother, as

follows: “To a woman so long as she is alive, the husband is indeed the Lord and God. That woman,

who, though noblest of all and given to the practice of vows and fasts, does not look after her

husband, will indeed obtain an unmeritorious future. Even if a woman has never bowed to the Gods

and has ceased to worship them, she obtains the highest heaven by serving her husband. A woman

should be absorbed in the service of her husband, taking delight in his pleasure and his good. This is

the path of the Dharma, known for long ages, revealed in the Vedas, and remembered by the world.

There is nothing more cruel for a woman than to desert her husband. To attend upon and to serve

one’s husband is no doubt the highest duty of a woman. So long as a woman lives, her husband is

her only master.”

Then again there is Kanva Rishi’s advice to Sakuntala on the eve of her departure from his

Ashram to King Dushyanta’s residence. Kanva Rishi says: “Sakuntala! Serve all your elders.

Though your Lord is angry with you at times, do not go against his wishes. Do not be too much

attached in enjoyment. Treat your dependants and co-wives with motherly affection and

tenderness. Be an affectionate companion to your sisters-in-law. Be obedient to your

mother-in-law. These attributes will make you the true mistress of the house. Otherwise, you will

give pain and trouble to the whole family.”

It is the duty of the lady of the house to get up before her husband in the early hours of the

dawn, take her bath and perform the household work. Tiruvalluvar’s wife shampooed the feet of her

husband, slept after her husband and rose up in the morning before he got up from bed. She is

regarded as a model woman.

To a lady the husband is indeed the highest ornament of all ornaments. Being separated

from him, she, however beautiful, does not shine.

The Hindu scriptures say that the wife must be very obedient and that the husband is God to

her. Some ignorant persons take advantage of this and exercise undue authority over their wives and

keep them under extreme subordination. Is this not a sad mistake? Woman is in no way inferior to

man. The home is a co-operative organisation. It flourishes on the principle of division of labour.

The husband should not think that he is superior to his wife, simply because he is the earning

member of the family. Women have a definite field of their own. They are mothers of the house.

The extraordinary abilities and intellectual attainments, and the magnetic personality of the modern

women are a standing monument to their undoubted equality with men. The personal influence of

women at home is essential to unify the various interests of the family. It is women alone who can

BHAKTI YOGA

rear and nurse children. Hindu wives are queens in their own homes. The husbands should treat

their wives with intense love and respect. They should be regarded as equals in all respects and be

held in the light of partners in life. Manu says, “The householder should first serve his relatives and

dependants with food and then take the remaining food along with his wife,” hinting thereby at the

position of equal footing on which she is to be treated. If a man earns and the wife stays at home, it

does not mean that the woman is a parasite and a slave. She is indeed the builder of the nation.

Verily, women exercise an authority over their husbands through their love, tenderness, affection,

grace, beauty, selfless service and fidelity, purity and self-abnegation.

In the west the woman is wife. In India the woman is the mother. Mother is worshipped.

Mother is considered as the Goddess Lakshmi of the house. The Srutis emphatically declare, “Let

thy mother be thy God.” The late Ashutosh Mukherji, Vice-Chancellor of the Calcutta University

used to wash the feet of his mother and drink the water before he went to his office. This water is

called ‘Charanamrit’. It is a great purifier of the heart. In the West the wife governs the home. In an

Indian home the mother rules. In the West the mother has to be subordinate to the wife. In India the

wife has to be subordinate to the mother.

If woman be pure she can save and purify man. Woman can purify the race. Woman can

make a home a sacred temple. The Hindu women have been the custodians of the Hindu race. The

Hindu religion, the Hindu culture and civilisation still survive in spite of the many foreign

invasions, when other civilisations have come and gone, on account of the purity of the Hindu

women. The women are taught to regard chastity as their most priceless possession, and the loss of

it as equal to the eternal damnation of their souls. Religion is ingrained in the Hindu women from

their very childhood. Hindu women illumine and enliven the house through the glory of their purity.

This is the secret of the endurance of the Hindu religion, civilisation and culture.

Advice To Householders

Start that pure life of a Yogi the very day on which you read these lines. No leniency to

mind. Self-reliance is indispensably requisite. You can get suggestions from outside. But you will

have to tread the path yourself, to place each step yourself in the spiritual ladder.

You will have to train your wife also. She also will have to do rigid Sadhana. Mere

gossiping will not do. If she serves the husband nicely and takes care of his body with the right

mental attitude and gives him the wants of the flesh, food and drinks as soon as he comes down from

meditation, she can have Self-realisation in and through the form of her husband alone, like Laila in

Majnu, Savitri in Satyavan, Anasuya in Atri.

That house is a miserable place, veritable hell on earth wherein the husband moves up in

spirituality and the wife pulls him down in sensual grooves and vice versa. They should be

harmoniously blended or joined by the thread of the knowledge of the Self, each aspiring eagerly

for attaining God-consciousness. That house is really a Vaikuntha where the husband and wife lead

an ideal Divine Life, singing Hari’s Name, repeating His Mantra 200 Malas daily, studying the

Ramayana and the Bhagavata, controlling the Indriyas and serving Bhaktas and Sannyasins.

YOGA IN DAILY LIFE

Renunciation is mental. Renunciation brings peace. There is no loss in renunciation. You

renounce the illusory sense pleasure to get the Supreme, Eternal Bliss and Immortality. Bear this in

mind. Do not be guided and influenced by public opinion. March boldly and cheerfully in the path

of Truth, consulting your inner conscience and hearing the inner, small, shrill, sweet voice of the

soul. Do not be hasty in doing any outward renunciation. The world is the best teacher. Unfold the

Divinity by remaining in the world alone. Nivritti Marga is extremely difficult. Ninety per cent fail

in this path.

Save as much money as possible. Do 200 Malas of Japa. Cut off society. Keep company

with one Sattvic man. Spend every second profitably. Serve sick people. Share what you have a

small portion with poor people.

May the Divine Glory shine in your face!

Nil Desperandum

(Cheer up yourself—never despair)

Sin is a mistake committed by the ignorant Jiva during his journey towards

Sat-Chit-Ananda abode. Once you make up your mind to tread the path of truth all sins will be

destroyed. Lord Krishna gives His assurance: “Even if the most sinful worship Me, with undivided

heart, he too must be accounted righteous for he hath rightly resolved. Speedily he becometh dutiful

and goeth to eternal peace. Know thou for certain that My devotee never perisheth.” The repetition

of even ulta-nam (reverse name) of Rama Mantra, transmuted rogue Ratnakar into a sage Valmiki.

When such is the power of the inverse name (Mara, Mara), what to speak of the glory of repeating

Rama, Rama with Bhava from the bottom of the heart! Ajamila who was in a degraded and abject

state on account of his bad character attained Mukti by repeating ‘Narayana’ once in his death-bed

by calling his son by his name Narayana. Licentious Vemanna of Andhra Desa became a full-blown

Yogi by his devotion to mother Kali. Grieve not, my dear friends. Fear not. Stand up. Gird up the

loins. Fight with the Indriyas and Vasanas. Become a Yogi. Forget the past. A glorious, brilliant

future is awaiting you. Cheer up yourself. Purify. Concentrate. Do Japa and Kirtan. Meditate.

Realise the Sat-Chit-Ananda Atman!

BHAKTI YOGA

Section III

KARMA YOGA

Half-hearted service is no service at all. Give your whole heart, mind and soul when you

serve. This is very important when you practise Karma Yoga.

Some people have their body in one place, mind in another place, and soul in another place.

This is the reason why they do not realise any substantial progress in the path.

Forget not the goal of life amidst selfish activities. The goal of life is Self-realisation. Are

you attempting to reach the end and aim of life? Are you doing Japa, Pranayama and Meditation?

Have you kept up the ideal before the mind’s eye? That day in which you do not practise any

spiritual Sadhana is wasted. Give the mind to God and the hand to work. You will have to analyse

and scrutinise your motives. It is the selfish motive and not the work itself that binds a man to

Samsara. Prepare the mind for Karma Yoga. Mere selfish work cannot be taken as Yogic activity.

The mind is so framed that it always expects something for a small piece of work. When you smile

you expect a return of smile from your friend. When you raise your hand in salutation, you expect a

salute from other people. Even when you give a cup of water to another man, you expect him to be

grateful to you. When such is the case how can you perform Nishkama Karma Yoga?

Life is very precious. Live in the spirit of the Gita’s teaching and work without expectation

of fruits and egoism. Think you are Nimitta in the hands of Lord Narayana. If you work with this

mental attitude you will become a Yogi soon. Work never degrades a man. Unselfish work is Puja

of Narayana. Work is worship. All works are sacred. There is no menial work from the highest view

point, from the view point of the absolute, from the view point of Karma Yoga. Even scavenging

when done with the right spirit and mental attitude is Yogic action. Even a scavenger can realise

God in his own station of life by service. The famous butcher Dharma Vyadha of Mahabharata

realised God in his meat shop (through serving his parents). You all have got inside all materials for

wisdom. There is a vast magazine of power and knowledge within you. It wants kindling. Now

wake up, Oh Saumya!

When you work disinterestedly without any agency and when you surrender the works and

fruits as Ishvararpana, all Karmas are transformed into Yogic Kriyas. Walking, eating, sleeping,

answering the calls of nature, talking, etc., become offering unto the Lord. Every bit of work is

Yoga for you. Think that Lord Siva is working through your hands, and is eating through your

mouth. Think that your hands are the hands of Lord Siva. In the beginning some of your actions may

be selfish and some may be unselfish. In the long run you can do all actions in an unselfish manner.

Scrutinise your motives always. This is the keynote for Nishkamya Karma Yoga. Every act can be

spiritualised when the motive becomes pure. Work is meditation. Serve everyone with intense love

without any idea of agency without expectation of fruits or reward. If you adopt the path of Jnana,

feel you are a silent Sakshi and the Prakriti does everything.

It is selfishness that has deplorably contracted your heart. Selfishness is the bane of society.

Selfishness clouds understanding. Selfishness is petty-mindedness. Bhoga increases selfishness

YOGA IN DAILY LIFE

and selfish Pravritti. It is the root cause for human sufferings. Real spiritual progress starts in

selfless service. Serve the Sadhus, Sannyasins, Bhaktas and poor, sick persons with Bhava, Prema

and Bhakti. The Lord is seated in the hearts of all.

The spirit of service must deeply enter into your very bones, cells, tissues, nerves, etc. The

reward is invaluable. Practise and feel the cosmic expansion and infinite Ananda. Tall talk and idle

gossiping will not do, my dear friends! Evince intense zeal and enthusiasm in work. Be fiery in the

spirit of service.

Have Nishta with God and Cheshta with hands like the Bahurupi who has the Nishta of a

male and the Cheshta of a female. You will be able to do two things at a time by practice. The

manual work will become automatic, mechanical or intuitive. You will have two minds. A portion

of the mind will be at work; three quarters of the mind will be in the service of the Lord, in

meditation, in Japa. Karma Yoga is generally combined with Bhakti Yoga. A Karma Yogin offers

to the Lord as an oblation whatever he does through the Karma Indriyas. This is Ishvara Pranidhana.

Training For Karma Yoga

A raw untrained aspirant feels, “My preceptor is treating me like a servant or a peon. He is

using me for petty jobs.” He who has understood the right significance of Karma Yoga will take

every work as Yogic activity or worship of the Lord. There is no menial work in his vision. Every

work is Puja of Narayana. In the light of Karma Yoga all actions are sacred. That aspirant who

always takes immense delight in doing works which are considered by the worldly man as menial

services, and who always does willingly such acts only will become a dynamic Yogi. He will be

absolutely free from conceit and egoism. He will have no downfall. The canker of pride cannot

touch him.

Study the autobiography of Mahatma Gandhiji. He never makes any difference between

menial service and dignified work. Scavenging and cleaning of the latrine is the highest Yoga for

him. This is the highest Puja for him. He himself has done cleaning of latrines. He has annihilated

this illusory little ‘I’ through service of various sorts. Many highly educated persons joined his

Ashram for learning Yoga under him. They thought that Gandhiji would teach them Yoga in some

mysterious manner in a private room and would give lessons on Pranayama, meditation,

abstraction, awakening Kundalini, etc. They were disappointed when they were asked to clean the

latrine at first. They left the Ashram immediately. Gandhiji himself does repairing of his shoes. He

himself used to grind flour and take upon his shoulders the work of others also when they were

unable to do their allotted portion of work for the day in the Ashram. When an educated person, a

new Ashramite, felt shy to do grinding work, Gandhiji himself would do his work in front of him

and then the man would do the work himself from the next day willingly.

In the West cobblers and peasants have risen to a very great position in society. Every work

is a respectable work for them. A boy applies polish to the boots in the streets of London for a

penny, carries newspapers and journals in the afternoon for sale and works as an apprentice under a

journalist during his leisure hours at night. He studies books, works hard, never wastes a minute and

in a few years becomes a journalist of great repute and international fame. In Punjab some graduates

have taken to hair-dressing work. They have understood the dignity of labour.

KARMA YOGA

A real Yogi does not make any difference between menial and respectable work. It is only

an ignorant man who makes such a difference. Some aspirants are humble in the beginning of their

spiritual career. When they get some name and fame, some followers, admirers, devotees and

disciples, they become victims to pride.

They cannot do any service. They cannot carry anything on their heads or hands. That Yogi

who carries the trunk on his head without the slightest feeling in the railway platform amidst a

multitude of his admirers, disciples and devotees, without making any outward show of humility

must be adored. Sage Jada Bharata carried the palanquin of King Rahugana on his shoulders

without murmuring. Lord Krishna shampooed the legs of a Raja when his barber devotee was on

leave. Sri Rama carried a pot of water for the ablution of one of his devotees. Sri Krishna took the

form of a menial servant as Vithoo and paid the money to the Nawab on behalf of his devotee,

Dhamaji. If you really want to grow in the spiritual path you must do all sorts of service daily till the

end of life. Then only you are safe. Do not stop doing service when you have become a famous

Yogi. The spirit of service must enter every nerve, cell, tissue and bone of your body. It must be

ingrained in you. Then only you will become a real, full-blown practical Vedantin.

Is there any greater Vedantin or Karma Yogin than Lord Buddha? He still lives in our hearts,

because the spirit of service was ingrained in him and he spent his whole life in serving others in

various ways. You can also become a Buddha if you apply yourself diligently to selfless service

with the right mental attitude.

Attain Nirlipta State

Lord Krishna says in His Gita: “Tasmat sarveshu kaleshu mam anusmara

yudhyacha—Therefore, at all times think of Me and fight.” Give the mind to God and the hand to

work. The typist works at the machine and talks with his friends. The player on the harmonium

plays on the organ and talks and jokes with his friends; the lady knits and talks with her comrades.

The mind of the girl who has a water pot on her head is on the water pot, though she is talking and

joking with her companions while she is walking on the road. A nurse while she is nursing the baby

of another lady has her mind rivetted on her own baby.Acowherd while he is looking after the cows

of other people has his mind fixed on his own cow. Even so, have your mind fixed at the lotus feet of

the Lord, while you are doing your household duties and office work. You will realise

Self-consciousness quickly. Just as the water remains unaffected in the lotus leaf, just as the oil

floats upon the surface of the water without being affected in any way, so also you should remain in

the world amidst pleasures and difficulties.

Just as the tongue is not affected by taking ghee, so also you should remain unaffected even

amidst worldly activities and troubles. You must keep up the Nirlipta state. This is Jnana. This is

balance (Samata). You may fail to keep the balance and Nirlipta state a thousand and one times. But

in the long run you are bound to succeed if you persist in your practice and if you discipline the mind

properly. Every failure is a pillar for future success. Remember this point well.

A Karma Yogin should not expect even return of love, appreciation, gratitude, admiration

from the people whom he is serving.

YOGA IN DAILY LIFE

Only he who has reduced his wants and controlled the Indriyas can do Karma Yoga. How

can a luxurious man with revolting Indriyas serve others? He wants everything for himself and

wants to exploit and domineer others.

Another qualification is that you must be balanced in success or failure, gain or loss, victory

or defeat. You must be free from Raga and Dvesha. “An action which is ordained, done by one

undesirous of fruit, devoid of attachment, without love or hate, that is called pure.” (Gita XVIII-23)

What Is Karma

Karma means work or action. According to Jaimini, rituals like Agnihotra, Yajnas, etc., are

termed Karmas. There is a hidden power in Karma termed Adrishta which brings in fruits of

Karmas for the individual. Karma is all for Jaimini. Karma is everything for a student of Mimamsic

school of thought. Jaimini is the founder of Purva Mimamsa. He was student of Maharishi Vyasa,

the founder of Uttara Mimamsa or Vedanta. The Mimamsa school deny the existence of Ishvara

who awards the fruits of works.

According to the Gita, any action is Karma. Charity, sacrifice, Tapas are all Karmas. In a

philosophical sense, breathing, seeing, hearing, tasting, feeling, smelling, walking, talking, etc., are

all Karma. Thinking is the real Karma. Raga-Dvesha constitute the real Karma.

How To Find Right Or Wrong Action

Have right thinking. Use your reason and commonsense. Follow the injunctions of the

Sashtras. Consult the code of Manu or Yajnavalkya Smriti whenever you have doubts. You will be

able to find out whether you are doing right or wrong action. If you say, “Sastras are countless. They

are like the ocean. I can hardly understand the truths that are inculcated. I cannot fathom and gauge

their depths. There are contradictions. I ampuzzled and bewildered.” Then strictly follow the words

of a Guru on whom you have absolute faith and confidence. The third way is: Have fear in God.

Consult your conscience. The shrill, inner voice will guide you. As soon as you hear the voice, do

not delay even a moment. Start the action diligently without consulting anybody. Practise to hear

the inner voice in the morning at 4 a.m. If there is fear, shame, or pricking of conscience, know that

you are doing a wrong action. If there is joy, exhilaration or satisfaction understand that you are

doing right action.

Inner Voice

When the diverse, confining sheaths of Atman have been dissolved by Sadhana, when the

different Vrittis of the mind have been controlled by mental drill or gymnastics, when the conscious

mind is not active, you enter the realm of spirit life, the superconscious mind where Buddhi and

pure reason and intuition, the faculty of direct cognition of Truth manifest. You pass into the

kingdom of peace where there is none to speak, you will hear the voice of God which is very clear

and pure and has an upward tendency. Listen to the voice with attention and interest. It will guide

you. It is the voice of God.

KARMA YOGA

Prayer For A Karma-Yogin

(By Sri Sankaracharya)

Atma tvam girija matih sahachara pranah sareeram griham

Puja te vishayopa bhoga rachana nidra samadhi sthitih

Sancharah padayoh pradakshina vidhih stotrani sarvagiro;

Yadyat karma karomi tat tat akhilam Shambho tavaradhanam.

Repeat the Sloka at the end of your meditation.

“Thou art Atma; Buddhi is Thy consort, Parvathi (who is born of mountain); the Pranas are

Thy attendants; this body is Thy house; the action of sensual enjoyment is Thy worship; deep sleep

is the establishment of Samadhi; walking by my feet is the perambulation around Thee; all my

speeches are Thy praise; whatever actions I perform, are all Thy worship; Oh Shambhu!”

Section IV

RAJA YOGA

Mind is mysterious something which is really nothing but does everything.

It is born of Maya. It is a product of ignorance. It is a compound of Vasanas and Sankalpas.

It is a mixture of worry and fear. It is a solution of Ahankara. It is a confection.

Absolute and relative manifestations.

ATMAN

SPIRIT

Absolute

INTUITIONAL

WILL

Plane

MIND

PRANA

MATTER

Relative manifestations

Matter, Prana and Mind are the three relative manifestations of the Absolute. Prana is really

a modification or manifestation of Mind. Prana is Kriya Sakti or faculty of actions. Matter emanates

from Prana. Prana proceeds from mind. Matter is below Prana. Prana is above matter but below

mind. Prana is positive to matter but negative to mind. Mind is positive to both Prana and Matter,

but negative to will. Will is the centre of Ego. Will is the General-in-chief which directs the mind

and Prana to all parts and in all directions. Intuition is above reason and is the channel of

communication between man and spirit. Development of the Will-Power by Auto-suggestion is the

basic principle of Raja Yoga or Vedanta. Superconscious Mind is the realm or Spirit of Life.

YOGA IN DAILY LIFE

Metaphysics Of The Inner Man

The physical body, the astral body, Prana, intellect or Buddhi, the instinctive mind, the

spiritual mind and the spirit are the seven principles of man. Buddhi is pure reason. The seat of

Buddhi is just below the crown of the head in the Pineal Gland of the brain. Buddhi is manifested

only in those persons who have developed right intuitive discrimination or Viveka. The ordinary

reason of the worldly people is termed practical reason, which is dense and has limitations.

Prana is the vital force, life-energy or Jiva Sakti. It is the eternal symbol of God. It is the link

Hiranyagarbha or Golden son of God. It is the link between the astral and physical body. Prana is

divided into physical Prana and psychic Prana. Breathing is external manifestation of physical

Prana. All thoughts are due to the vibration of psychic Prana in the Chitta.

The causal body or Karana Sarira is the support for the astral and physical bodies. Will is

Para Sakti. Get this Sakti—you will get Sat or Existence.

Chitta is the sub-conscious mind. It has two layers. One layer for emotion and the other for

passive memory. The instinctive mind is the lower nature of human beings. It is the desire-mind or

Kama Manas. The spiritual mind is the higher Manas. The seat of the mind is the heart. The mind

connected to the Somachakra of the lowermost portion or under-surface of the brain is termed the

organ of understanding. By Manonasa or annihilation of the mind is meant the destruction or

dissolution of the lower nature, desire-mind. Sankhya Buddhi or Buddhi in the light of Sankhya

philosophy is will and intellect combined. Mind is microcosm. Mind is Maya. Mind occupies an

intermediate state between Prakriti and Purusha, matter and Spirit.

Tame The Six Wild Beasts

You have a whole menagerie within, with the lion, the tiger, the serpent, the elephant, the

ape, and the peacock. Bring them to subjection. The beauty of the flesh is really due to the life

giving principle Prana. The beauty is attributable to the light that emanates from Atman. The nasty

body with oozing discharges from nine gutters is composed of five elements, is a Jada Vasthu and

Apavitra. Always entertain this idea. Have a clear-cut, well-defined image-picture like this. You

will conquer lust by such a mental drill. If you understand the doctrine of unity in variety, if you

know there is only one matter, one Energy, one Mind-substance, one Life, one Existence, Sat, one

Reality, and if you entertain always such a thought, you can control Krodha. If you remember that

you are only an instrument in the hands of God, that God is everything; God does everything; God is

just; then you can get rid of Ahamkara. You can annihilate Dvesha by Pratipaksha Bhavana. Look

to the brighter side of persons. Ignore the dark aspect.

Emotion is a motive power like the steam of an engine. It helps you in your evolution. Had it

not been for the presence of emotion, you would have passed into a state of passivity or inertia. It

gives a push for action or motion. It is a blessing. But you must not become a prey to emotion. You

must not allow the emotions to rule you. You must not allow them to bubble out. You must purify

and calm the surging emotions. You must allow it to rise slowly and subside quietly from the

mind-ocean. You must keep the emotion under perfect control. Do not mistake physical sensations

for higher sublime emotions. Do not be carried away by emotions. There are certain people who

RAJA YOGA

like to hear some new sensational events just to arouse their emotions. They live on emotions

otherwise, they feel quite dull. This is a great weakness. This must be eradicated if they like to have

a calm, quiet life.

All evil qualities proceed from anger. If you control anger, all evil qualities will vanish by

themselves. Ahamkara, Sankalpa, Vasana, Prana have intimate connection with the mind. There

cannot be any mind without these four. Prana is the life of the mind. Ahamkara is the root of the

mind. Sankalpas are the branches of the tree, mind. Vasana is the seed of mind. This deep rooted

tree of Samsara of dire Ajnana which ramifies in various directions with branches full of flowers,

tendrils, etc., has the mind as its root. If this root-mind is destroyed, tree of Samsara, this tree of

birth and death will also be destroyed. Cut this root-mind with the axe of Brahma Jnana. Chop off

the branches—the Sankalpas, with the knife of Vichara-Viveka.

The ever-restless mind becomes quiescent when all desires vanish. Desire raises Sankalpas

(thoughts). Man performs actions for acquiring the desired objects. Thus he is caught up in the

wheel of Samsara. The wheel stops when the Vasanas perish.

Just as there are doors in a bungalow between the outer and inner rooms, so also there are

doors between the lower and higher mind. When the mind is purified by the practice of Karma

Yoga, Tapas, right conduct or the practice of Yama, Niyama, Japa, meditation, etc., the doors

between the lower and the higher mind are opened. Discrimination between the real and the unreal

dawns. The eye of intuition is opened. The practitioner gets inspiration, revelation and higher

Divine knowledge.

It is extremely difficult to have a calm and pure mind. But you must have such a mind, if you

want to have progress in meditation, if you desire to do Nishkamya Karma Yoga. Then only you

will have a perfect instrument, a well controlled mind at your disposal. This is one of the most

important qualifications for the aspirant. You will have to struggle hard for a long time with

patience and perseverance. Nothing is impossible for a Sadhaka who has iron will and strong

determination.

Just as soap cleanses the physical body so also Japa of a Mantra, Dhyana, Kirtan and

practice of Yama cleanses the mind of its impurities.

Chitta

The subconscious mind is termed “Chitta” in Vedanta. Much of your subconscious consists

of submerged experiences memories thrown into the background but recoverable.

When you show symptoms of losing your memory, as you grow old, the first symptom is

that you find it difficult to remember the names of persons. The reason is not far to seek. All the

names are arbitrary. They are like labels. There are no associations along with the names. The mind

generally remembers through associations, as the impressions become deep thereby. You can

remember in old age some passages that you have read in schools and colleges. But you find it

difficult to remember in the evening a passage you have read in the morning. The reason is that the

mind has lost its Dharana Sakti (power of grasping ideas.) The cells have degenerated. Those who

YOGA IN DAILY LIFE

over work, mentally, who do not observe the rules of Brahmacharya and who are afflicted with

much cares, worries and anxieties, lose their power of memory soon. Even in old age you can

remember old events as there are associations with events.

The mental processes are limited to the field or consciousness alone. The field of

subconscious mentation is of a much greater extent than that of conscious mentation. Messages

when ready, come out like a flash from the subconscious mind or Chitta of the Vedantins. Only ten

per cent of mental activities come into the field of consciousness. At least ninety per cent of our

mental life is subconsciousness. We sit and try to solve a problem, and fail. We look around, try

again and again but fail. Suddenly an idea dawns and leads to the solution of the problem. The

subconscious process was at work.

Sometimes you go to sleep at night with the thought “I must get up very early in the morning

to catch a train.” This message is taken up by the subconscious mind and it is this subconscious

mind that wakes you up unfailingly at the exact hour. Subconscious mind is your constant

companion and sincere friend. You repeatedly fail at night to get a solution for a problem in

Arithmetic or Geometry. In the morning when you wake up you get clear answer. This answer

comes like a flash from the subconscious mind. Even in sleep it works without any rest incessantly.

It arranges, classifies, sorts all facts and works out a proper satisfactory solution. This is all due to

subconscious mind.

With the help of the subconscious mind you can change your vicious nature by cultivating

healthy, virtuous qualities that are opposed to the undesirable ones. If you want to overcome fear

mentally deny that you have fear and concentrate your attention upon the opposite quality, the ideal

of courage. When this is developed fear vanishes away by itself. The positive always overpowers

the negative. This is an infallible law of nature. This is Pratipaksha Bhavana of the Raja Yogins.

You can acquire a liking for distasteful tasks and duties by cultivating a desire and taste for them.

You can establish new habits, new ideals, new ideas and new tastes and new character in the

subconscious mind by changing the old ones.

The functions of Chitta are Smritti or Smarana, Dharana (attention) and Anusandhana

(inquiry or investigation). When you repeat a Mantra it is the Chitta that does the Smarana. It does a

lot of work. It turns out better work than the mind or Buddhi.

All actions, enjoyments and experiences leave their impressions in the subconscious mind

in the form of subtle impressions or residual potencies. The Samskaras are the roots of causing

again Jati, life and experiences of pleasure and pain. Revival of Samskaras induces memory. The

Yogi dives deep inside and comes in direct contact with these Samskaras. He directly perceives

them through the inner Yogic Vision. By Samyama (concentration, meditation and Samadhi) on

these Samskaras, he acquires knowledge of previous lives. By doing Samyama on the Samskaras of

others, the Yogi gets the knowledge of their past lives also.

When you desire to remember a thing you will have to make a psychic exertion. You will

have to go up and down the depths of the different levels of the subconscious mind and then pick up

the right thing from a curious mixture of multifarious irrelevant matter. Just as the mail sorter in the

Railway Mail Service takes up the right letter by moving the hand up and down along the different

RAJA YOGA

pigeon-holes, so also the sorter in the subconscious mind goes up and down along the pigeon-holes

in the subconscious mind and brings the right thing to the level of normal consciousness. The

subconscious mind can pick the right thing out from a heap of various matters.

A Samskara of an experience is formed or developed in the Chitta the very moment when

the mind is experiencing something. There is no gap between the present experience and the

formation of a Samskara in the subconscious mind.

Smrithi or memory is the function of Chitta (subconscious mind). It is a separate faculty or

category in Vedanta. Sometimes it is Antarangata (comes under the mind). In Sankhya philosophy

it is included in Buddhi or Mahat Tattva. The Chitta of Patanjali Rishi’s philosophy of Raja Yoga

(Yogaschitta Vritti Nirodha) corresponds to the Antahkarana of Vedanta.

Mind And Its Mysteries

Just as a busy officer works alone in a room by closing all the doors, so also the busy mind

works alone in a dream by shutting out all the doors of the senses.

Mind is a power born of the soul. It is through mind that the Lord manifests Himself as the

differentiated universe with heterogeneous objects.

Mind is merely a bundle of thoughts. Of all thoughts the thought ‘I’ is the root. Therefore,

mind is only the thought ‘I’.

Mind is nothing but a collection of Samskaras or impressions. It is nothing but a bundle of

habits. It is nothing but a collection of desires arising from contact with different objects. It is also a

collection of feelings aroused by worldly botherations. It is collection of ideas gathered from

different objects. Now these desires, ideas and feelings constantly change. Some of the old desires

are constantly departing from their storehouse of the mind, and new ones are replacing them.

In the waking state, the seat of the mind is the brain; in the dreaming state the seat of the

mind is the cerebellum; in the deep sleep state it rests in the heart.

Mind always attaches itself to something objective. It cannot stand by itself. It is only the

mind that asserts itself as ‘I’ in this body.

The things that we perceive all round us are only mind in form or substance. ‘Manomatram

Jagat—Manah Kalpitam Jagat.’ Mind creates. Mind destroys.

The occult phenomena that take place in the mental world are all based on scientific laws.

Occultists and Raja Yogins should have a comprehensive, intelligent understanding of these laws.

Then only will they be able to control the psychic forces easily.

Practice of telepathy, thought-reading, hypnotism, mesmerism, distant healing, psychic

healing, etc., clearly prove that mind exists and that a higher developed mind can influence and

subjugate the lower minds. From the automatic writing and the experiences of a hypnotised person,

YOGA IN DAILY LIFE

we can clearly infer the existence of subconscious mind which operates throughout the twenty-four

hours.

If an idea is planted in the mind, it grows at night through the operation of the subconscious

mind. The subconscious mind never takes any rest. It works vigorously throughout the twenty-four

hours. Those who know how to manipulate this subconscious mind can turn out tremendous mental

work. All geniuses have control over the subconscious mind. You must understand the ways of

extracting work from the subconscious mind. Subconscious mind is a wonderful underground

mental factory.

Mind is the greatest force on this earth. He who has controlled his mind is full of powers. He

can bring all minds under his influence. All diseases can be cured by psychic healing. One is struck

with awe and wonder at the marvellous and mysterious powers of the mind of a man. The source or

home or support of this mysterious mind is God or Atman.

Any action that is done by the physical body is the outcome of a preconceived idea. The

mind thinks, plans and schemes at first. Then the action manifests itself. He who invented a watch at

first had all ideas in his mind about the construction of the lever, various wheels, dial, minute-hand,

second-hand, hour-hand, etc. These ideas materialised later on into action.

A spark of light presents the appearance of a continuous circle of light if it is made to rotate

quickly. Even so, though the mind can attend but to one thing at a time, either hearing or smelling,

though it can admit of but one kind of sensation at a time, we are led to believe that it does several

actions at a time, because it moves from one object to another with tremendous velocity, so rapidly

that its successive attention and perception appear as a simultaneous activity.

The best philosophers and seers (Rishis and sages) are unanimously agreed that the mind

cannot actually attend to more than one thing at a time, but it appears to be doing so only when it is

shifting with prodigious rapidity backward and forward from one end to the other.

Change of thought, relaxation of mind by dwelling on thoughts of pleasant objects,

cheerfulness, Sattvic food, mental recreation of Sattvic nature are necessary for mental health.

The mind assumes the shape of any object it intently thinks of. If it thinks of an orange, it

assumes the shape of an orange. If it thinks of Lord Jesus on the Cross it assumes the shape of Lord

Jesus on the Cross. You must train the mind properly and give it proper, pure food for assimilation.

Have a Divine background of thought or mental image.

If all the thoughts are eliminated, then there remains nothing which can be called mind. So

thoughts are the mind. Again there is no such thing as world, independent of and apart from

thoughts. Two thoughts, however closely related to one another, cannot exist at the same time.

The mind becomes that on which it dwells. This is an immutable psychological law. If you

begin to think about the Dosha or defects of a man, for the time being, at least your mind dwells on

the bad qualities and becomes charged with these qualities, whether the man possesses these bad

qualities or not. This may be your vain imagination only through your wrong thinking, wrong

RAJA YOGA

Samskaras or wrong (bad) habits of the mind. He may not possess even a bit of the bad qualities

which you have superimposed on him through ill-will or some form of jealousy or

petty-mindedness or habitual Dosha-drishti or fault-finding nature. Therefore, give up the

dangerous habit of censuring others and finding fault in others.

Praise others. Develop the power or vision of finding only good in others. Do not bark like a

wild dog about the bad qualities of others. Glorify others. You will grow spiritually. You will be

liked, honoured and respected by others.

Sleep (Sushupti) is not merely a state of inactivity or passive repose. It has deep

philosophical significance. Vedantins study this state very deeply and carefully. It gives the clue for

non-dual philosophers to trace, search and find out the hidden, silent witness.

Atman who is ever awake, although all the minds are at rest. Mother of this world,

Rajeshvari takes the Jivas back to Her and Her Lord during deep sleep, hugs them to Her bosom,

bestows on them refreshing peace, new vigour, vitality and strength and makes them quite fit for the

ensuing battle of life on the following day. But for this sleep, life would have been absolutely

impossible in this physical plane when misery, diseases, cares, worries, fears and anxieties of

various kinds trouble man every second. If a man does not get sound sleep even for one night, if he

loses his sleep one night for three hours by keeping watch over a sick patient or attending the

cinema, how miserable, gloomy, depressed he feels the next day!

Mind is atomic according to the Indian school of logic. It is all-pervading according to Raja

Yoga school of Patanjali Maharshi; is of the middling size (same size as that of the body) according

to the Vedantic school.

Mind is material. Mind is made up of subtle matter. This discrimination is made on the

principle that the soul is the only source of intelligence; it is self-evident; it shines by its own light.

Mind is formed out of the subtlest portion of the food.

Mind can be compared to water. Water exists in four states, viz., causal state in the form of

H2O, subtle state in the form of water, gross state in the form of ice and gaseous state in the form of

vaporised steam. Even so the mind is in a gross state during Jagrat state when it enjoys sensual

objects, is in a subtle state when it functions in the dream state, is in a causal state when it gets

involved into its cause, Mula-Avidya during deep sleep and it evaporates as gas when it melts or

dissolves in Brahman during Nirvikalpa Samadhi.

Just as the physical body is composed of solid, liquid and gaseous matter, so also the mind is

made up of subtle matter of various grades of density with different rates of vibration. A Raja Yogi

penetrates through the layers of the mind by intense practice.

Just as you nourish the physical body with food, so also you will have to give food for the

mind and spiritual food for the soul.

YOGA IN DAILY LIFE

When your business fails, or when you are in heavy grief by the death of your own son, you

get emaciation of body even though you eat nourishing, substantial food. You feel tremendous

internal weakness. This clearly proves that mind exists and cheerfulness is a good mental food.

When a lady is deeply engaged in the management of the affairs of her daughter’s marriage,

she forgets to take her food. She is always happy. Her heart is full of joy. The joy and cheerfulness

are powerful tonics for her mind. She gets inner mental strength although she does not take any

food.

Control Of Mind

Life in this physical plane is a mere preparation for the eternal life of everlasting sunshine

and joy which is to come when one gets the knowledge of the Self through intense and constant

meditation after purifying the mind. This immortal life of supreme joy is described as the ‘Kingdom

of Heaven’, in the Bible which is within you, in your heart. Realise this Immortal Life. O Sushil! by

controlling the mind, enjoy the Supreme bliss of the Self.

The secrets of Yoga Sastra can only be imparted to that student who is Jitendriya and

Abhyasa-Sura, who has devotion to Guru, who has Vairagya, discrimination, who is firm in his

determination and who has strong conviction in the existence of God.

The mind is single, but it appears dual in dreaming state as the perceived, through the power

of Maya or Illusion. The mind itself takes the forms of rose, mountain, elephant, river, ocean,

enemy, etc. Just as heat is inseparable from fire, so also fluctuation is inseparable from mind. It

makes the mind restless. This fluctuation is caused by the power of Rajas. It is the fluctuation that

causes Asanthi (absence of peace of mind). The Bhaktas remove this tossing by Japa, Upasana and

worship of Ishta-devata.

The power of fluctuation is itself the mind. This fluctuating mind alone is this world. The

mind becomes no mind if fluctuation disappears. The mind ceases to exist, if it becomes destitute of

this fluctuation. What is called Maya is this fluctuating potency of the mind. Mind does havocs

through the power of fluctuation. Fluctuation is Mara or Satan or Vasana or Ishana or Trishna. It

was this fluctuation that tempted Visvamitra. It is this fluctuation that brings about the downfall of a

struggling aspirant. Destroy this fluctuation through strong Viveka, constant meditation and

ceaseless Brahma Vichara.

As soon as fluctuation manifests itself various sorts of imaginations crop up. Imagination

co-exists with fluctuation. Imagination is as much dangerous as fluctuation. Fluctuation moves the

mind. Imagination fattens the mind. Mind, minus fluctuation and imagination is a mere zero.

Fluctuation and imagination are the two wings of the mind bird. Cut the right wing through Atmic

enquiry and the left wing through the practice of thoughtlessness. The great bird—mind—will fall

dead on the spot immediately.

The one dividing wall between the soul and body is mind. If this wall is broken by ceaseless

Atmic enquiry, then the Jiva mixes with the Supreme Soul just as the river mixes with the ocean.

RAJA YOGA

Close your eyes. Meditate. Open your heart to the inflow of the invisible power. You will

find in the Bible “Empty thyself, I will fill thee.” Then you will have abundant, super-intuitional

knowledge which is beyond the reach of intellect. Just as water freely flows when the tap is turned,

so also Divine Wisdom will flow freely when the obstacles of ignorance that stand in the way of

knowledge are removed. You will get flashes, glimpses of the Divine inspiration, revelation and

intuition. You will have to put yourself in a state of quietude by silencing all bubbling thoughts and

emotions and connect the mind with the source by withdrawing the mind from sensual objects, just

as you do in telephone by turning the switch off and connecting the two persons who want to speak.

All duality is of mind. The whole of duality is caused by the imagination of the mind. If all

imaginations are withdrawn into the mind itself by constant practice of discrimination, Vairagya

(dispassion), Sama, Dama and Samadhana, you will not experience the dual universe. The mind

will become no mind. As it has nothing to cognise, it will rest in the source, the Atman.

“My mind was elsewhere, I did not see.” “My mind was elsewhere, I did not hear”; for a

man sees with his mind and hears with his mind.

The attraction for objects and the ties of various sorts make the man bound to this world.

Renunciation of all attractions for objects and breaking up the ties constitute real Sannyasa. That

Sannyasi or Yogi who is free from attraction and ties enjoys infinite bliss, supreme joy and eternal

bliss.

The mind should be absorbed in the word OM (Pranava). That Yogi or Jnani whose mind is

absorbed in OM has no fear whatsoever. He has reached the goal of life.

The fire of meditation rapidly consumes all evils and sins. Then there follows that

knowledge of Truth which confers perfection, everlasting peace and immortality.

Stop the Vrittis through constant and steady practice. The mind will become no mind. You

will attain Yogarudha state (the Absolute state). The seeds of Avidya in the form of potential

tendencies which are embedded in the mind are all burnt to ashes when the mind rests in the Truth

during Samadhi. The fire that burns is the fire of knowledge of Atman (Jnana Agni, Yoga Agni).

When the Yogi has attained the last stage of meditation, when he has entered into

Asamprajnata Samadhi, he becomes a Jivanmukta in this very life. The fire of Yogic Samadhi burns

all Samskaras in toto. There are now no seeds for rebirth.

Siddhis

A powerful occultist hypnotises the whole audience collectively through his power of

concentration and will, and performs the rope trick. He throws a red rope in the air, gives the

suggestion to the onlookers that he will climb in the air through this rope and disappears from the

platform, in the twinkling of an eye. But, when a photograph is taken, nothing is recorded.

Yogins of olden times like Sri Jnana Dev, Bhartrihari, Patanjali Maharshi used to send and

receive messages to and from distant persons through mind-telepathy and thought transference.

YOGA IN DAILY LIFE

Telepathy was the first wireless telegraph and telephone service in the world. Even now there are

Yogis who are versed in telepathy. Thought travels with tremendous velocity through space.

Thought moves. Thought is as much a solid matter as a piece of stone is. It can hit a man against

whom it is directed.

Understand and realise the powers of the mind. Unfold the hidden powers or occult

faculties. Close the eyes. Concentrate. Explore the higher regions of the mind. You can see distant

objects, hear distant voices, send messages to distant, parts, heal persons who are at a distance, and

move about to a distant place in the twinkling of an eye. Believe in the power of the mind. If you

have interest, attention, will-power, faith, you are bound to succeed. The source for the mind is

Atman or the Highest Self. This mind is born of Atman through His Maya or Illusory Power.

Cosmic mind is universal mind. Cosmic mind is the sum total of all individual minds. Cosmic mind

is Hiranyagarbha or Ishvara or Karya Brahman. Man’s mind is just a fragment of the universal

mind. A Raja Yogi becomes one with the cosmic mind and knows the workings of all minds. The

Yogi gets omniscience through the cosmic mind. The Yogi experiences cosmic consciousness

through the cosmic mind.

Tap the universal mind. You will get higher, super-sensuous knowledge. You will

experience cosmic consciousness. You will get knowledge of the past, present and future. You will

acquire knowledge of the Tanmatras (root elements) and mental plane. You will experience

clairvoyance and clairaudience. You can know what is going on in the minds of others. You will get

Divine Aisvarya or Vibhutis of God. There are scientific means to tap this universal mind. Purity,

concentration, dispassion, right living, right thinking, right conduct, right action, devotion,

moderation in eating and sleeping, purity in food, truthfulness, non-injury, austerities, have to be

regularly practised for a protracted time.

Look at the marvels of mind! One is struck with awe and wonder when he witnesses a

hypnotised person in trance and hears his narratives. The hypnotised person narrates very lucidly

the life history and incidents of a person whom he has not seen in his life.

A maid servant (Jew) who was attending on a Hebrew priest used to hear the Hebrew verses

during her service. She suddenly developed a double-personality when she was sick in the hospital

and repeated Hebrew verses. She did not know the Hebrew language. All the Samskaras (of hearing

from the priest) were in the subconscious mind, and she repeated the verses. No Samskaras are lost.

They are indelibly recorded in the gramophonic machine of Chitta.

A priest used to forget his old personality and assume a new personality, a new name, a new

avocation for six months. When he developed a double-personality he could leave his old house,

entirely forget all about his old life and would return to his native place after six months and would

entirely forget all about the second personality he assumed for six months.

RAJA YOGA

Section V

JNANA YOGA

Moksha is the summum bonum of life. It is freedom from births and deaths. It is not

annihilation. It is annihilation of this little “I.”

It is obtained through Knowledge of the Self. You will have to know the truth through direct

intuitive experience.

You will have to cut asunder the veil of ignorance by meditation on the Self. Then you will

shine in your pristine purity and Divine glory.

Assert The Majesty Of Your Real Self

You are not the little self, Mr. John Murray. You are not Miss. X.Y. Banerjee. You are not

Mr. S.R. Iyer. You are not Mrs. A.M. Iyengar. Endeavour to remove this body idea. Attempt to

eliminate this sex idea. You are neither a male nor a female. Transmute the sex energy or

reproductive energy into spiritual energy or Ojas Sakti by pious thoughts, constant Satsanga,

ceaseless Atmic enquiry, study of Atma Jnana books, mental drill and meditation. Remember

always, “I am. I exist. I am a centre of consciousness in the ocean of life. I am a centre of thought,

influence and power.”

Courage, power, strength, wisdom and joy are your divine heritage, your birthright from the

Absolute. Develop your will-power. Will has made intellectual and spiritual giants. You are equal

to any and every man. You have emanated from the same source. You are an expression of the same

one life, one Existence, one Sat, one Reality. You are the real “I”, the real Atman. You are

immortal. You can hardly be destroyed. You are invincible. You can by no means be injured. Belief

in this sense-world alone is death. Your real nature is Satchidananda, immortality and bliss. The

Seer of Self sees not death nor disease nor sorrow. The Seer sees all as his own Self. He pervades all.

He knows everything. He is all-powerful.

What Is Atman?

Atman or Brahman is Existence Absolute, Knowledge Absolute, Bliss Absolute. It is

different from the gross, subtle and causal bodies. It transcends the five sheaths (Pancha Koshas). It

is the witness of the three states: waking, dreaming and deep sleep. It is the support of the

twenty-four Tattvas. It is distinct from Jiva and Ishvara who are associated with Avidya and Maya

respectively.

The Self appears to be finite on account of Avidya. But when the ignorance is dispelled, that

one Atman shines by its own light, like the sun when clouds are dispelled. This Samsara which is

filled with love, hatred, etc., is really like a dream. It appears to be all real, so long as one is involved

in it, but when one awakes by acquiring true knowledge, it becomes unreal. Just as bubbles rise

from, exist and dissolve in the water, so also the Supreme Lord who is the material cause for

YOGA IN DAILY LIFE

everything, the pure Atman, by the contact with the five sheaths, etc., appears to put on their

respective qualities. Just as we attribute blue colour to the sky, so also we attribute on account of

indiscrimination, the qualities and activities of the body and the organs to the pure, Satchidananda

Atman. Passion, desires, happiness, misery, etc., exercise their functions only during waking and

dreaming states when the intellect is present and are not present in the deep sleep, when intellect is

absent. They, therefore, belong to the intellect and not to the Pure Nirvikara Atman. Egoism and the

idea “I know” crop up by indiscriminately mixing up the Satchidananda aspect of Atman with the

functions of Buddhi.

Vedantic Sadhana

Abeginner in Vedanta should study Atma-Bodha, Tattva-Bodha, Laghu Vasudeva-Manana

and Vivekachudamani. English translations are available. He should have a comprehensive

understanding of the Vedantic Prakriyas. He should have an intelligent grasp of the three bodies,

the five sheaths and their Dharmas or functions, and the three states of consciousness, viz., Jagrat,

Svapna and Sushupti. He should know the various Yuktis such as Anvaya Vyatireka,

Adhyaropa-apavada, Neti-neti, Laya Chintana, Bhaga-Tyaga Lakshana, etc. He should have a clear

knowledge of Vivarta Vada, Advaita Vada, Drishti-Srishti Vada, Sva-Prakash-Vada and Ajati

Vada.

An advanced student should study Upanishads, Brahma Sutras, Panchadasi, Vichara Sagar,

Naishkarma Siddhi, Chit Sukhi Khandana Khadhyam, Advaita Siddhi, the monumental works on

Vedanta. Advanced books should be read under a Brahma-Srotri, Brahma-nishta. He should repeat

mentally Pranava (OM) at least 21,600 times daily. He should start his Sadhana, Japa and Nirakara

meditation early in the morning at 4 a.m. He should possess the four means of salvation.

Meditation

1. Meditate on the all-pervading air, ether, light, expansive sky, expansive ocean in the

beginning to render the mind subtle and fit for abstract meditation.

2. Meditate on abstract virtues, viz., mercy, generosity, magnanimity, courage, patience,

peace, balance, poise, etc. Possess these virtues also to the maximum degree. Become an

embodiment of these virtues. Have the mental image ‘Om Courage, Om Mercy.’ Repeat these

formulae several times daily.

3. Meditate on the following. Take up one formula every month. Repeat the formula several

times daily.

Vedantic Formulae

(a) Nothing exists (names and forms).

(b) The world is a long dream.

JNANA YOGA

repeat this formula several times daily. You will have real peace of mind).

(d) I amnot the body (I am distinct from body). I amnot the mind (I am distinct from the mind). I am

not Prana (I am distinct from Prana). I am not Indriyas (I am distinct from Indriyas). I am Immortal

Atman. (Body idea will disappear).

(e) I am Sakshi OM OM OM

I am Sakshi of mind OM OM OM

I am Akarta OM OM OM

I am Asanga OM OM OM

(f) I am Immortal Atman OM OM OM

(g) I am Satchidananda Brahman OM OM OM

(h) I am Brahman OM OM OM

Those who meditate on the above ideas and formulae will become changed. They will

become veritable Gods on earth, radiating joy and peace everywhere. After doing some practice,

stick to one idea only. This one idea will die by itself when you get established in Brahman, in pure

Nirvikalpa Samadhi. Take any triplet which you like best and meditate on that seriously in right

earnest.

4. Meditate on the following. Feel and identify yourself with the whole world.

Formulae for Meditation

(a) The whole world is my body.

(b) The whole world is my home.

(d) I work through all hands.

(e) I eat through all tongues.

(f) I see through all eyes.

(g) I hear through all ears.

This will result in Cosmic Consciousness and oneness of life. All sorts of Ghrina, hatred,

envy, jealousy, will vanish. You will become one with the Virat and Hiranyagarbha.

5. Meditate on these ideas:

YOGA IN DAILY LIFE

(a) All is good.

(b) All is sacred.

(d) All is God (Brahman).

(e) All bodies are mine.

6. Positive Nirguna Meditation

(a) I am the All.

(b) I am all-in-all.

Feel this. Feel this.

Vedantic Assertions

(For Self-Realisation)

1. Enquire “Who am I?”

2. Find out the “Seer” of sight.

3. Thou art neither body nor mind, O Sushil! Thou art the Immortal Atman. Feel this. Feel

this.

4. Deny body, deny world. Assert. Recognise. Realise. “I am the living Truth. I am the

living Reality. I am Satchidananda Brahman. “Aham Brahma Asmi”—“I am the Immortal Self.”

5. Roar: OM OM OM, Soham, Soham, Soham Sivoham, Sivoham, Sivoham, like a lion of

Vedanta and come out of this cage of flesh, my dear Sushil, “Tat Tvam Asi!”

Soham Dhyana

Soham andOMare one and the same. Soham Dhyana is Nirguna, Nirakara meditation only.

Soham means “I am he” This is associated with the breath. Repeat “So” when you inhale and

“Ham” when you exhale. This is easy for some. This is known as ‘Ajapa Japa’. Feel that you are the

all-pervading pure consciousness when you think of Soham. The source for this breath is Brahman

or Atman. You are identical with that source and reality.

JNANA YOGA

Problem Of Good And Evil

The universe contains two dynamic forces, viz., good and evil. Good and evil are twin

forces. They are twin born of the same father. They are “Dvandvas” or pairs of opposites. They have

no independent existence. Evil exists to glorify good. Evil is destructive force. Good is constructive

force. There is neither absolute good nor absolute evil in this universe. Evil has no independent

existence apart from good. Wherever there is evil, there is good; wherever there is good, there is

evil. You cannot expect absolute good in this relative world. You can find absolute good in

Brahman alone. From the viewpoint of the basic Reality which lies at the back of evil and good, evil

and good dwindle into an airy nothing. Evil and good are mental creations. Transcend good and evil

and reach the abode of Supreme Peace and Immortality. For a Jnani who has knowledge of the Self,

there is neither good nor evil. The ‘Why’ of the evil can only be understood when you get

Atma-Jnana. Do not rack your brain now. It is a transcendental mystery. Only Brahman knows.

Finite intellect that is conditioned in time, space and causation cannot find out a solution for this

problem of evil. When you are fully established in your Svarupa (Atma Nishta) evil and good

vanish altogether. Do not put the cart before the horse. Transmute evil into good by changing your

mental attitude or angle of vision. Out of evil, good often cometh. Destruction is necessary for

regeneration, renovation and reconstruction. Will a patient with intense type of appendicular colic

try to find out the ingredients of a pill, when the doctor gives him a medicine? Will he not take the

pill immediately? Will a man whose cloth is on fire try to find out the “why” and “how” of the fire?

Will he not run towards water for cooling himself?

Tamas is evil. Sattva is good. Convert Tamas into Sattva. Then evil is transmuted into good.

Selfishness is evil. Selflessness is good. Lust is an evil. Brahmacharya is good. Greed is evil.

Generosity, integrity, disinterestedness are good. Pride is evil. Humility is good.

Out of evil good often cometh. If there is a heavy torrent of rain at the time of a harvest,

people consider this as evil. But God knows what is good for His children. He has brought this rain

to wash off the earth the germs, which produce severe diseases. Had it not been for this rain, there

would have been a severe type of pandemic, infectious diseases which could have swept away the

whole population in the twinkling of an eye. Mark here. O friends, the merciful nature of the Lord!

Do not try to probe into the Divine mysteries. It will baffle your poor intellect.

Then again, what about a war? It is no doubt an evil. But good often cometh out of war. A

war cannot break out without the sanction of the Lord. It is He, who goads the minds of the Minister,

the King, the Dictator, the President and the Commander-in-chief to wage war. It is war that

produces chivalrous warriors, fearless soldiers, undaunted and intrepid statesmen. War makes a

man fearless. Fearlessness is a great qualification for a spiritual aspirant. On account of passion,

there is an increase in the population. The supply of foodstuff is not sufficient to meet the demands

of the people. War removes the extra population and prevents the outbreak of a severe famine. War

brings down to dust the pride of a ruling power. War creates mercy, generosity and cosmic love, in

the hearts of rich persons who are misers; and forces them to donate to the helpless widows, orphans

and the wounded persons. The world or society must evolve through evil. Understand His

mysterious ways and become wise.

YOGA IN DAILY LIFE

Unity And Diversity

Though you see variegated forms with different shades of colours, yet there is a definite

unity behind them. A philosopher or serious thinker is struck with wonder. He has a different,

sensitive pair of eyes to behold the mysterious universe of sounds and colours. He feels and sees

unity everywhere. For a scientist the world is a mass of electrons or force or energy. For a student of

Kanada’s school of thought, the world is a bundle of atoms, anu and paramanu. For a psychologist

the world is all mind only. For a Vijnanavadin it is a mere idea. For a Vedantin this world is nothing

but Brahman or Atman.

All objects are the products of the five elements. The five elements are reducible to one

element, Akasa. Earth is gross form of water. Earth gets dissolved or involved in water. Water is

gross form of fire. Water gets involved in fire. Water comes out of fire. When you feel intense heat,

you get profuse perspiration. Fire is gross form of Vayu. There is heat when there is motion of

Vayu. Fire gets involved in Air. Vayu is gross form of Akasa. Vayu is reduced into the Akasa. This

whole world is projected out of one element Akasa only.

Then again all energies such as electricity, magnetism, etc., can be reduced to one

energy—Prana. They get involved in the Cosmic Prana (Hiranyagarbha). All minds can be reduced

to one cosmic mind. Though expressed in different languages, the thought-image is one only. The

thought-image for water or Apas or Pani or Jal is one.

Cows have different colours. But the colour of milk is one. There are different kinds of

roses; but the scent is one. The eyes, ears, tongues are different but the power of sight, hearing and

taste is one.

The feeling of sincerity is one though nations are different. When mercy, love, friendship,

feeling of brotherhood operate, all are united at heart. There is oneness everywhere.

There is only one language, the language of the heart. There is only one Dharma, viz.,

Sanatana Dharma. There is only one Law—the Law of Cause and Effect. There is only one

religion—the religion of love or the religion of Vedanta. There is only one sun, one moon, one

Akasa, one Brahman, one Atman, one Purushottama, one Chaitanya. Feel the oneness everywhere.

Realise the Satchidananda Atman, the common thread of consciousness that links all these names

and forms. All diversities, all differences, all qualities, which are Mayaic or mental creations will

now totally vanish. You will now recognise, feel and realise the Truth of Upanishadic utterances of

sages, “Aham Brahma Asmi. I amBrahman. Sarvam Khalvidam Brahma. All is Brahman. Atmaiva

Idam—all is Atman. All is OM only.”

Unity is eternal life. Diversity is death. Unity brings concord, harmony, supreme peace.

Diversity brings discord, disharmony and restlessness. Unity is Divine life in spirit. Diversity is

Asuric life in matter.

May unity be our centre, ideal and goal! May we all attempt in right earnest to secure an

immortal life of supreme joy in Advaitic unity of consciousness! May that Brahman of Upanishads

guide us, enlighten the path of unity and remove the obstacles in the path of our realisation of the

JNANA YOGA

oneness! May the blessings of Brahman be upon us all! May we all endeavour to bring about unity

amongst mankind!

Section VI

HATHA YOGA

Hatha Yoga is a Divine Blessing for attaining success in any field. Body and Mind are

instruments which the practice of Hatha Yoga keeps sound, strong, and full of energy.

It is a unique armour of defence to battle the opposing forces in the material and spiritual

fields. By its practice you can combat Adhi-Vyadhi and attain radiant health and God-realisation.

Become a spiritual hero full of physical, mental and spiritual strength.

Asana

Any steady comfortable posture is an Asana. There are 84 Asanas. Sukha, Siddha and

Padma Asanas are very good for meditation and Japa. If you practise Siddhasana for a period of

twelve years, this alone will give you Moksha. You must keep the head, neck and the trunk in a

straight line. You can control the Rajoguna and the Indriyas by practice of Asana. Several ailments

such as haemorrhoids or piles, chronic constipation, etc., are removed by Asana.

Padmasana

Sit on the ground. Place the right foot on the left thigh and similarly the left one on the right

thigh. Place the hands on the thighs near the knee joint. Close the eyes and concentrate on Trikuti.

This is Padmasana.

YOGA IN DAILY LIFE

Siddhasana

Place one heel at the anus. Keep the other heel at the root of the generative organ. Close the

eyes. Concentrate and do Japa and meditation on this Asana. Padmasana and Siddhasana are most

suitable for meditation. Start practising for half an hour and gradually increase the period to three

hours. When you sit on the Asana, there must not be the least shake in the body. You must become a

live marble statue. In the beginning, the body feels heavy. Later on when Asana Siddhi is obtained,

you will feel a real pleasure and the body becomes very light. The body becomes your willing

servant to obey your commands.

Sukhasana

Any comfortable Asana in which you can sit for a long time is Sukhasana. You must be

careful to keep the head, neck and the trunk in one straight line.

The above three Asanas are intended for Japa and meditation. There are several other

Asanas that are intended for keeping up Brahmacharya and good health and for awakening

Kundalini.

HATHA YOGA

Sirshasana

Sirshasana is the king of all Asanas. Spread a four-fold blanket. Rest the head inside the

locked fingers and slowly raise the legs up. Then slowly bring down the legs without jerks. Take the

help of a wall or any of your friends. Do it for a minute and increase the period to 5 to 10 minutes. It

removes diseases of the eyes, nerves, blood, stomach, intestines, gonorrhoea, spermatorrhoea,

dyspepsia, constipation. It augments the digestive fire, and improves appetite. It helps as blood and

nervine tonic. Intellectual faculties develop. It helps Brahmacharya and makes you an Oordhvareta

Yogi.

YOGA IN DAILY LIFE

Sarvangasana

Lie down flat on the back. Slowly raise the legs to vertical position. Support the trunk with

the palms of your hands. The whole body rests upon two shoulders. Press the chin against the chest.

Concentrate on the thyroid-gland that is situated at the root of the neck. Do it from 3 to 10 minutes.

Slowly bring down the legs. All the benefits of Sirshasana are derived from this Asana also.

HATHA YOGA

Matsyasana

Do Padmasana. Lie on the back. Hold the head by two elbows. This is one variety. Stretch

the head back so that the centre of the head rests on the ground and catch hold of the toes. Form an

arch of the trunk. This is a contrary Asana to Sarvangasana. This must be done after Sarvangasana

to realise the maximum benefits.

Mayurasana

Place the palm of the two hands on the ground. Place the navel on the two elbows. Stand

upon the hands, the legs being raised in the air plain or crossed with Padmasana. This destroys the

effect of unwholesome food. Take the help of the end of a table. Practise here in the beginning.

YOGA IN DAILY LIFE

Paschimottanasana

Sit. Stretch the legs on the ground stiff like a stick. Exhale and then catch the toes with the

hands. Bend slowly and place the forehead on the knees. Keep the lungs empty when you bend. This

will drive out all diseases of the stomach. Do this five or six times in the morning and evening.

Do Asanas with an empty stomach.

Pranayama

Pranayama or control of Prana, is the means to an end. It helps purification of the nerves and

causes Nadi Suddhi. It awakens the mystic, serpent power, Kundalini Sakti. Puraka is inhalation of

breath. Kumbhaka is retention. Rechaka is exhalation of breath. The practice of Pranayama should

be systematic and well-regulated. The ratio between Puraka, Kumbhaka and Rechaka is 1:4:2. If

you inhale for a period of 12 Matras, you will have to do Kumbhaka for a period of 48 Matras, then

the Rechaka period is 24 Matras. You must do Rechaka very, very slowly. This is important. This is

a sine qua non of the practice.

Easy Comfortable Pranayama

(Sukha Purvaka)

Sit on Padma or Siddha Asana with an empty stomach in your meditation room before the

picture of your Ishta Devata. Close your eyes. Close the right nostril with the right thumb. Draw the

air in slowly through the left nostril. Then close the left nostril with the right ring and little fingers

and retain the air as long as you can comfortably do. Then remove the right thumb and exhale

through the right nostril very, very slowly. Now half the process is over. Similarly, draw the air in

through the right nostril; retain the breath and exhale through the left nostril. This is one round of

Pranayama. Do 20 or 30 Pranayamas in the morning and evening to start with and slowly increase

the number to 80 for each sitting. First have two sittings only, in the morning and evening. After due

HATHA YOGA

practice you can have four sittings. Have a Bhava that all the Divine qualities such as mercy, love,

forgiveness, Santi, joy, enter into your system along with the inspired air and that all Asura Sampat,

devilish qualities such as lust, anger, greed, are thrown out along with the expired air. Repeat OM,

or Gayatri mentally during Puraka, Kumbhaka and Rechaka.

Pranayama removes all diseases, purifies the Nadis, steadies the mind in concentration,

improves digestion, hardens Brahmacharya and awakens the Kundalini. Hardworking Sadhakas

can do 320 Pranayamas daily in four sittings at the rate of 80 each sitting. Purification of the Nadis

will set in rapidly. Many Siddhis are obtained by Pranayama practice.

Bhastrika Pranayama

This is one of the eight kinds of Pranayama of Yogi Swatmaram. As the bellows of the

blacksmith constantly dilate and contract, similarly, slowly draw in air by both nostrils and expand

the stomach; then let out air quickly making the sound like bellows. Inhale and exhale quickly ten to

twenty times. Then perform Kumbhaka after a deep inhalation. Then expel it slowly. Do this three

times. This is a very powerful Pranayama.

Sitali

Draw air forcefully in through the mouth (with lips contracted and tongue thrust out)

folding the tongue lengthwise with a hissing sound and fill the lungs slowly. Retain it for a short

time, as long as is comfortable. Then exhale slowly through both nostrils. Practise this daily.

Bhastrika and Sitali Pranayamas can be practised even in standing posture. [For full particulars, see

the book: “Science of Pranayama”.]

Section VII

MIND AND MEDITATION

Do not try to drive away the unimportant and irrelevant thoughts. The more you try, the

more will they return, the more strength will they gain. You will only tax your energy and will.

Become indifferent. Fill the mind with Divine thoughts. The others will gradually vanish.

Get yourself established in Nirvikalpa Samadhi through constant meditation.

Three Doshas Of The Mind

There are three Doshas or defects in the mind viz., Malam, Vikshepa and Avarana. The

impurities of the mind such as Kama, Krodha, Lobha, Moha, Mada, Matsarya are termed Malams.

This is removed by the practice of Yama, Niyama and Nishkama Karma Yoga. Vikshepa is tossing

of the mind. It is removed by Upasana, Trataka, Yoga and Pranayama. Avarana is the veil of

ignorance. This is removed by the study of Vedantic literature, meditation and Jnana.

YOGA IN DAILY LIFE

Mind: Its Mysteries And Control

Mind is Atma Sakti. It is an illusory power of God or Brahman. The seat of the mind is heart.

It is formed out of the subtlest essence of food. A Vritti is a wave that arises in the mind-lake. There

are three Gunas in the mind, viz., Sattva (purity), Rajas (passion) and Tamas (inertia, darkness).

Control the Vrittis. Increase your Sattva.

If you entertain thoughts of hatred you are really a murderer of that man against whom you

foster such thoughts. You are committing suicide, because those thoughts rebound upon only you.

Hatred ceases only by love and not by hatred.

Your thoughts, sentiments, moods and emotions produce their strong impressions on the

face. The face is like an advertisement board wherein is what is going in the mind is specified.

As the first thought is the thought “I” and as this thought “I” is at the base of all other

thoughts. Ahamkara is the seed for the mind. Buddhi (Bheda Buddhi) is the cause for this

differentiation (this little “I”, the self-arrogating false personality), and is again the cause of

Ahamkara. Destroy this false egoism and the Bheda Buddhi by Brahma Bhava, Vichara and rest in

your own natural Satchidananda Svarupa.

Trataka

Trataka is one of the Shat Karmas in the light of Hatha Yoga philosophy. Trataka also plays

a very prominent part in Raja Yoga and Jnana Yoga. Trataka is focussing of one’s own energy

towards an object or thing or an idea and observing every detail and dissecting, analysing,

consciously and subconsciously drawing to itself every possible bit of information regarding it both

within and without. Trataka lies at the base of will-power. This is a preliminary Sadhana for a Yogic

student. A Jnani concentrates his attention on an abstract thought—“Aham Brahma Asmi. I am all

purity. I am all power,” etc. It is really an up-hill work or a tremendous task for people of average

intelligence to concentrate on an abstract thought. To begin with, you will have to concentrate on

concrete object.

Keep the picture of your Ishta Devata in front of you. I shall tell you now how to do Trataka

on Lord Vishnu. “Dhyeya sada savitri mandala madhyavarti, Narayana sarasijasana sannivishta;

Keyuravan, Makara kundalavan, kirti harih hiranmaya vapuh; Dhrita sankha chakra gada pane

dvarakanilayachyuta.”

Fix the mind first on the feet of Lord Vishnu, then on lotus under the legs. Take it round the

yellow silken cloth the Pitambara, then to the golden Hara, the gem on the breast, then ear-ring, then

the face, then the crown on the head, then the bracelets on the arm, then the disc in the right upper

hand, then the conch in the left upper hand, then the Gada or mace in the left lower hand. This is the

order. Then come down to the feet and start again to the upper parts. Do like this again and again.

Whenever the mind runs away, fix it again and again, just as Lord Krishna says in the Gita VI-25:

“Yato yato nischarati manaschanchalamasthiram

Tatastato niyamyaitadatmanyeva vasam nayet.”

MIND AND MEDITATION

The conch representsOMor Sabdha Brahman. The disk is the destroyer of the evil Vrittis or

Vasanas, the mace represents the emblem of sovereignty, the lotus at the feet represents the world

or universe.

At the outset, you can do Trataka, after taking Asana, on a fine black point on the wall in

front for 10 minutes. Slowly increase the time. Have a steady uninterrupted gaze on the dot without

closing the eyes. You can also do Trataka after closing the two ears with your two thumbs, on the

Anahat sound that rises from the Akasa of the heart. This will lead to actual Laya, in the long run.

Then you can do Trataka on Lord Vishnu, Siva, Krishna or any other Murthy. Trataka practice gives

tremendous power and removes a host of opthalmic ailments (eye troubles) and bestows Divya

Drishti.

Practice Of Concentration

Fix the mind on some object either inside or outside the body. Keep it steady there for some

time. This is concentration. You will have to practise this daily.

Purify the mind first through the practice of right conduct and then take to the practice of

concentration. Concentration without purity is of no use. There are some occultists who have

concentration; but they have no good character. This is the reason why they do not make any

progress in the spiritual path.

He who has a steady posture and has purified the nerves and the vital sheath by the constant

practice of control of breath will be able to concentrate easily. Concentration will be intense if you

remove all distractions. A celibate who has preserved his energy will have wonderful

concentration.

Some foolish, impatient students take to concentration at once without any preliminary

ethical training. This is a serious blunder. Ethical perfection is of paramount importance.

You can concentrate internally on any one of the seven centres of spiritual energy. Attention

plays a prominent part in concentration. He who has developed his powers of attention will have

good concentration. A man who is full of passion and all sorts of desires, can never concentrate on

any object even for a short period. His mind will be restless like that of a monkey.

A scientist concentrates his mind and invents many things. Through concentration he opens

the layers of the gross mind and penetrates deeply into the higher regions of the mind and gets

deeper knowledge. He concentrates the energies of his mind and focuses them on the materials he is

analysing and finds out their secrets.

He who has gained abstraction (withdrawing the senses from the objects) will have good

concentration. You will have to pass on the spiritual path step by step, stage by stage. To start with,

lay the foundation of right conduct, postures, regulation of breath, and abstraction. The

superstructure of concentration and meditation will be successful only then.

YOGA IN DAILY LIFE

You should be able to visualise the object of concentration very clearly even though it is not

there. You must form the mental picture at a moment’s notice. If you have good concentration you

can do this without much difficulty.

At the initial stage of practice you can concentrate on the tick-tick sound of a watch, the

flame of a candle or any other object which is pleasing to the mind. This is concrete concentration.

There is no concentration without something at which the mind may rest. The mind can easily be

fixed on any object which is pleasing. It is very difficult to fix the mind in the beginning on an object

which it dislikes.

Sit on lotus-pose, Padmasana, with crossed legs. Fix the gaze on the tip of the nose. This is

called nasal gaze. Do not make any strained effort. Gently look at the tip of the nose. Practise for

one minute in the beginning. Gradually increase to 30 minutes or one hour. This practice steadies

the mind. It develops the power of concentration. Even when you walk in the streets keep up this

practice.

Sit on lotus-pose with crossed legs or in “perfected pose” (Siddhasana) in your meditation

room and practise fixing the mind at the junction of the eyebrows gently for half a minute. Then

gradually increase the period to half an hour. There must not be the least strain in this practice. This

practice removes the restlessness of mind and develops concentration. This is known as the frontal

gaze because the eyes are directed towards the frontal bone of the forehead. You can select either

the nasal gaze or the frontal gaze according to your temperament and capacity.

If you want to increase your power of concentration you will have to reduce your worldly

activities. You will have to observe the vow of silence every day for two hours or more.

Practise concentration till the mind is well established on the object of concentration. When

the mind runs away from the object bring it back again.

When concentration is deep and intense, the senses cannot operate. He who practises perfect

concentration for three hours daily will have tremendous psychic powers. He will have a strong

will-power.

There was a workman who used to manufacture arrows. Once he was very busy at his work.

He was so much absorbed in his work that he could not notice even the big party of a King and his

retinue passing in front of his shop. Such must be the nature of your concentration when you fix

your mind on God. You must have the idea of God and God alone. No doubt, it takes some time to

have complete concentration or attain one-pointedness of mind. You will have to struggle very hard

to have a single-minded concentration.

Even if the mind runs outside during your practice in meditation do not bother. Allow it to

run. Slowly try to bring it to your object of concentration. By repeated practice the mind will be

finally focussed on your heart, on the Self, the Indweller of your heart—-the final goal of life. In the

beginning the mind may run out 80 times. After six months it may run 70 times; within a year it may

run 50 times; within two years it may run 30 times; in five years it may be completely fixed in the

Divine Consciousness. Then it will not run out at all even if you try your best to bring it out. It will

MIND AND MEDITATION

be like a wandering bull which used to run to the gardens of neighbours for grazing but which now

eats fresh grain and extract of cotton seeds in its own resting place.

Meditation

Meditation is an unbroken uninterrupted or incessant flow of the idea of the object that is

concentrated upon. If you close your eyes when you do Trataka and mentally visualise the picture of

the object of Trataka, it is concrete meditation or Saguna meditation. Concrete meditation on an

object is necessary for an untrained mind, in the beginning. If you meditate on an abstract idea, it

will constitute Nirguna meditation.

For beginners whose minds are engrossed in and filled with passions and impurities,

meditation on a form is absolutely necessary. A Murty or any concrete form such as a Pratima is

indispensable during meditation or Japa. Without undergoing a course of concrete meditation in the

beginning, especially for the ordinary type of people, it is absolutely impossible to start Nirguna

meditation at the very outset. The vast majority of aspirants commit a serious mistake in jumping to

Nirguna meditation all at once. They will only break their legs. The mind is so framed as it demands

a form to cling to. Meditation on a Murty, i.e., a stone-image remains the stone as it is, but the

devotion of the devotee goes to the Lord. He is pleased. Divine Grace will surely descend. You will

have to superimpose the attributes of God on the stone-image. You will have to imagine that there is

the Antaratman hidden in the image, the all-pervading, indwelling presence, the pure

consciousness, the Chaitanya at the back of it.

A child makes a toy-child (doll) of rags, and plays with it with motherly instincts of nursing

and protection. The doll remains the same but the child develops the motherly instincts for future

development and manifestation. Even so, a Bhakta in worshipping a Murty, develops devotion,

Bhakti. Anugraha, Preeti, Viraha and Mahabhava and eventually Parabhakti.

An aspirant can meditate on the physical form of his Guru.

Sit on Padmasana or Siddhasana in a solitary room. Close the eyes. Concentrate on the

picture of Lord Vishnu in the heart. Imagine that Lord Vishnu is seated there with His four hands in

the centre of a blazing sun of light, with conch, disc, mace and lotus. Mentally visualise the picture,

from head to foot as you have done in Trataka. Do mental Puja also. Offer flowers, Arghya, Sandal

paste, incense; burn camphor, etc., mentally. Similarly you can meditate on Lord Siva, Krishna,

Devi. Instead of concentrating at the heart, you can concentrate at the space between the two

eyebrows (Trikuti). Practise this Saguna meditation for two years and then take to Nirguna

meditation. You can do meditation while sitting or standing or walking. For beginners a sitting

posture is necessary. Repeat your Guru Mantra or the Mantra of the Ishta Devata mentally.

Associate the ideas of purity, infinity, eternity, immortality, Vyapaka, Paripurna, Sat-Chit-Ananda,

Akhanda, Advaita, Chidakasa, etc., with Om repetition.

YOGA IN DAILY LIFE

Samadhi

Samadhi is deep sleep with the full knowledge of the Self. You get this sleepless sleep when

you have burnt the five Jnana Indriyas in the fire of Wisdom, when you have extricated yourself

from the clutches of Avidya, Maya or ignorance and when you have controlled all desires.

Tadevartha matranirbhasam

Svarupa Soonyameva Samadhi

—Patanjali Yoga Sutra.

Samadhi Samathovastha Jeevatma Paramatmano

—Dattatreya Samhita.

This is not a state of nothingness but a state of “everythingness.” You enter into a state of

Absolute Awareness, in which time and place disappear; every place is here; every period of time is

‘now’; and everything is “I”. In this state you have obtained Bliss and Eternal Life.

During cosmic consciousness, you are in touch with universal knowledge and life. The

Divine principle flows through you. Your little, individual personality is lost. Your individual will

has become merged in the cosmic will or Ishvara’s will. You are aware of the oneness of life. You

have the one consciousness—CHINMAYA—that the universe is filled with one life, that the

universe is full of life.

You have Tattva Jnana and you see the real universe, which is the essence or background of

the universe of Matter, Energy and Mind. You are in a state of Bliss and Ecstasy beyond

understanding and description. This is a cognitive trace or Turiya Avastha where Triputi

(knowledge, knowable and knower) exists.

Philosophy Of Sleep

Study the condition of Sushupti Avastha or Jada Nidra, the state of deep sleep. There is

neither the play of the mind nor the play of the Indriyas. There are no objects. There is neither

attraction nor repulsion (Raga, Dvesha). Wherefrom do you derive the Ananda in sleep? The

experience in sleep is universal. There is no difference of opinion here. Everyone says: “I slept

soundly. I knew nothing. I was very happy in sleep.” During deep sleep you rest in Sat-Chit-Ananda

Atman and enjoy the Atmic bliss which is independent of object. The difference between deep sleep

and Samadhi is that in deep sleep there is the veil of ignorance and in Samadhi this veil is removed.

You draw four conclusions from sleep: (1) You exist. There is feeling of continuity of

consciousness. (2) There is Advaita. (3) You are Ananda Svarupa. (4) The world is Mithya. Names

and forms are illusory. The world is a mere play of the mind. It is only a phenomenal appearance.

When there is mind, there is world. If you can produce Manonasa (destruction of the mind)

consciously through Yoga Sadhana, the world will disappear. You will feel the Atman everywhere.

Even in the day time, you become one with the Atman whenever a desire is gratified. When you

enjoy an object you become mindless (Amana) for a short time. You rest in your own Atman and

enjoy the Atmic Bliss (spiritual Ananda). Ignorant persons attribute the happiness to the objects.

Just as the dog which sucks a dry bone, foolishly imagines that blood comes from the dry bone,

MIND AND MEDITATION

whereas in reality the blood oozes out of its own palate, so also foolish persons imagine that

the happiness comes from external objects, while they actually derive the happiness from their own

Atman within. They are deluded owing to the force of Maya and Avidya.

Section VIII

BRAHMACHARYA

Without perfect Brahmacharya you cannot have substantial spiritual progress. There is no

half-measure in the spiritual path.

Control the body first. Then purify your thoughts through prayer, Japa, Kirtan, Vichara and

meditation.

Make a firm resolve “I will be a perfect Brahmachari from today.”

May the Lord give you spiritual strength to resist temptation and kill lust!

Importance

Brahmacharya—that is the Divine world. It is the sum and substance of Yoga. Through

Avidya that is forgotten. It is the supreme Yoga that Lord Krishna emphasises repeatedly in His

Immortal Song—the Gita. In Chapter VI, Sloka 14, it is very clearly stated that the vow of

Brahmacharya is necessary for meditation (Brahmachari vrate sthitah). Again in Chapter XVII

Sloka 14, He says that Brahmacharya is one of the austerities of the body (sarira tapas). Now we

have one of the most important statements made in the Gita, that Yatis practise Brahmacharya in

order to attain the goal, spoken of by the knowers of Veda (Chapter VIII Sloka 11). This is taken

from Katha Upanishad (Chapter II Mantra 15). There Yama says to Nachiketas that the life of

Brahmacharya is necessary to reach the goal: “That whose form and essential nature all the Vedas

declare; in order to attain which they prescribe austerities; desiring to know which the great ones

observe Brahmacharya; that symbol will briefly tell thee, it is OM.”

Change The Angle Of Vision

For a scientist a woman is a mass of electrons. For a Vaiseshic philosopher of Rishi

Kanada’s school of thought, she is a conglomeration of atoms, Paramanu. Dvianu, Trianu (two

atoms, three atoms). For a tiger she is a prey. For the passionate husband she is an object of

enjoyment. For a crying child she is an affectionate mother, who will give it milk, sweets, and other

comforts. For a jealous sister or sister-in-law she is an enemy. For a Viveki or Vairagi (a man of

discrimination and dispassionate nature) she is a combination of flesh, bone, urine, faecal matter,

wool, pus, perspiration, blood, phlegm, etc. For a full-blown Jnani she is Sat-Chit-Ananda Atman.

“Sarvam Khalvidam Brahma”—All is Brahman only. Name and forms are only mental creations

like snake in the rope or man in the post.

YOGA IN DAILY LIFE

Change the mental attitude (Bhava). You will have heaven on earth. You will be established

in Brahmacharya. This is an important method for becoming a true Brahmachari. See Atman in all

women. Reject all names and forms and take only the underlying essence—Asti-Bhati-Priya or

Sat-Chit-Ananda. All names and forms are unreal, like the shadow, water in the mirage, blueness in

the sky.

Assertions For And Meditation On Brahmacharya

Mantras or Formulae

1. I am all Purity (Suddhoham) OM OM OM

2. Sexless Atman I am OM OM OM

3. There is neither lust nor sexual Vasana in Atman or Brahman OM OM OM

4. Lust is a mental Vikara; I am Sakshi of this modification OM OM OM

5. I am Asanga OM OM OM

6. My will is pure, strong and irresistible OM OM OM

7. I am fully established in physical and mental Brahmacharya now OM OM OM

8. I am feeling the purity now OM OM OM

Sit alone in your meditation room in Padma, Siddha, Svastika or Sukha Asana. Close your

eyes. Slowly repeat again and again the above formulae mentally. Also let the mind dwell on the

significance of the formulae. Saturate the mind with the above ideas. Your heart, mind, intellect and

soul should feel the purity. Have the word image OM Purity clearly before the mind. Visualise the

mental image. Your whole system, flesh, blood, bone, nerves, cells, molecules, atoms and electrons

should powerfully vibrate with the above ideas.

You can have a sitting at night also. This is general meditation for Self-realisation. Sit for

ten minutes. Increase the period to half an hour. Keep up the Bhava during work also. Write down

on a piece of paper in bold types OM PURITY six times. Keep the paper in your pocket. Read it

several times during the course of the day. Fix it in a prominent place in your house. Remember

daily the Brahmachari-Saints like Swami Vivekananda, Swami Dayananda and their powerful

actions. Think about the multifarious advantages of Brahmacharya and disadvantages of impure

life. Never leave the practice. Be regular and systematic. Gradually you will become purer and

purer and ultimately you will become an Urdhvareta Yogi. Be patient.

Prayer For Purity

“O Loving Lord of Compassion! Hey Prabhu! the Soul of my soul, the Life of my life, the

Mind of my mind, the Ear of my ear, Light of lights, Sun of suns! Give me light and purity. Let me

get established in physical and mental Brahmacharya. Let me be pure in thought, word and deed.

Give me strength to control my Indriyas and observe the Brahmacharya Vrata. Protect me from all

sorts of temptations of this world. Let all my Indriyas be ever engaged in Thy sweet service. Wipe

out the sexual Samskaras and Vasanas. Annihilate lust from my mind. Make me a true

Brahmachari, Sadachari and an Urdhvareta Yogi. Let me be chaste in my look. Let me always walk

in the path of righteousness. Make me as pure as Swami Vivekananda, Swami Dayananda,

Bhishma Pitamaha, Hanuman or Lakshmana. Forgive. Forgive all my Aparadham. I amThine. I am

BRAHMACHARYA

Thine. Trahi Trahi (protect protect). Prachodayat Prachodayat (guide me). OM OM OM.

Enlighten my Buddhi.”

Recipes For Brahmacharya

Prescriptions for Celibacy

1. Sirshasana 5 minutes

Sarvangasana 10 minutes

Fasts On Ekadasi days or on alternative Sundays.

Japa one hour

Study of the Gita one hour

Meditation half an hour

2. Siddhasana 45 minutes

Pranayama half an hour

Milk and fruits at night

Uddiyana Bandha morning and evening

Keep the mind fully occupied by: Reading, gardening and Kirtan.

3. Kirtan half an hour

Prayer half an hour

Satsanga one hour

Triphala water in the morning

Atma Vichara, Meditation 15 minutes

4. Trataka (gazing) on OM or Lord Krishna 10 minutes

Maha Mantra Bhajan half an hour

Krishna Mantra Japa half an hour

Badam and Misre (in the early morning).

Huxley’s Nervigor Syrup with formates one tea-spoonful with four tea-spoonful of water

twice daily after food.

(You can combine all the above items to your best advantage)

YOGA IN DAILY LIFE

Section IX

YOGA IN A NUTSHELL

The Salt of life is selfless service. The bread of life is universal love. The water of life is

purity.

The sweetness of life is devotion. The fragrance of life is generosity. The pivot of life is

meditation. The goal of life is Self-realisation.

Therefore, serve. Love. Be pure and generous. Meditate and realise.

Spiritual Lessons

If one can always remember that God is watching all his thoughts, he will do very few evil

actions. He will realise God quickly. But he forgets this point owing to force of Maya or Avidya.

But a Viveki who has got the power of discrimination remembers this on account of the descent of

God’s grace (Anugraha) and marches on the spiritual path with bold, steady and quick steps. The

descent of the Divine grace is due to countless virtuous actions done by him with Nishkama Bhava

during several births.

This world is as unreal as a shadow, bubble or froth. Why do you run after wealth, woman

and the toys of name and fame?

Some Bhaktas think that they have made a complete self-surrender. But they have their own

ways sometimes and cherish some desires. They walk in their own egoistic ways. This surrender is

insincere. They are not entitled to the descent of Divine Grace.

No one is always praised. No one is also always censured. Also there is no one on earth who

is not blamed. Therefore, do not bother about praise or censure. Rise above censure and praise and

identify yourself with the Absolute, the Glory of glories, the Holy of holies, the Light of lights, the

Sun of suns, Atman or Supreme Self.

The body is the source of all pains. Hunger is the worst of all diseases. There is no fire like

lust. Santosha (contentment) is the best of all virtues.

Guide To Sadhakas

1. Reduce your wants to the barest minimum.

2. Adapt yourself to circumstances.

3. Never be attached to anything or anybody.

4. Share what you have with others.

YOGA IN A NUTSHELL

5. Be ever ready to serve. Lose no opportunity. Serve with Atma Bhava.

6. Entertain Akarta and Sakshi Bhava.

7. Speak measured and sweet words.

8. Have a burning thirst for God-realisation.

9. Renounce all your belongings and surrender yourself unto God.

10. Spiritual path is a sharp-edged razor path. A Guru is absolutely necessary.

11. Have great patience and perseverance.

12. Never leave the Abhyasa even for a day.

13. The Guru will only guide you. You should yourself tread the path.

14. Life is short. Time of death is uncertain. Apply yourself seriously to Yogic Sadhana.

15. Maintain daily spiritual diary and record correctly your progress and failures. Stick to

resolves.

16. Do not complain that there is no time for Sadhana. Reduce sleep and tall talks. Stick to

meditation in Brahmamuhurta.

17. Let the thought of God (Reality) keep away the thought of the world.

18. Forget the feeling that you are so and so—a male or a female—by vigorous

Brahma-chintana.

19. Never postpone a thing for tomorrow if it is possible for you to do it today.

20. Do not boast or make a show of your abilities. Be simple and humble.

21. Be cheerful always. Give up worries.

22. Be indifferent to things that do not concern you.

23. Fly away from company and discussion.

24. Be alone for a few hours daily.

25. Give up greediness, jealousy and hoarding.

26. Control your emotions by discrimination and Vairagya.

YOGA IN DAILY LIFE

27. Maintain equilibrium of mind always.

28. Think twice before you speak and thrice before you act.

29. Give up backbiting, criticising and faultfinding. Beware of reaction.

30. Find out your own faults and weaknesses. See only good in others.

31. Forgive and forget the harm done by others. Do good to those who hate you.

32. Shun lust, anger, egoism, Moha and Lobha as a venomous cobra.

33. Be prepared to suffer any amount of pain.

34. Have a set of maxims always with you to induce Vairagya.

35. Treat sensual enjoyment as poison, vomited food, Vishta or urine. They cannot give you

satisfaction.

36. Preserve your Veerya carefully. Sleep always separately.

37. Revere ladies as Mother Divine. Root out the sex idea. Prostrate before all.

38. See good in every face, in everything.

39. Take to Sankirtan, Satsanga, prayer when the mind is overpowered by lower instincts.

40. Face obstacles coolly and boldly.

41. Care not for criticism when you are in the path. Yield not to flattery.

42. Respect rogues and scoundrels. Serve them.

43. Admit your faults openly.

44. Take care of your health. Do not neglect daily Asanas and exercises.

45. Be active and nimble always.

46. Develop your heart by giving. Be extraordinarily charitable. Give more than one’s

expectations.

47. Desires multiply misery. Develop contentment.

48. Control the senses one by one.

YOGA IN A NUTSHELL

49. Develop Brahmakara Vritti by repeated thinking.

50. Have a check over all your thoughts. Keep them pure and sublime.

51. Do not lose temper when anybody insults, taunts or rebukes you. It is a mere play of

words and a variety of sound.

52. Rest your mind in God and live in Truth.

53. Be up and doing in the path of perfection.

54. Have a definite aim in your life and proceed cautiously.

55. Benefits of Mouna are incalculable. Never give up this practice.

56. Four important gates for passion to enter the mind are sound, touch, sight and thoughts.

Be vigilant!

57. Have intimate connection with none but God. Mix little with others.

58. Be moderate in everything. Extremes are always dangerous.

59. Everyday have self-analysis and introspection. Know the amount of your growth.

60. Give up curiosities in spiritual path. Conserve your energy and concentrate. Think little

of food, body and relatives. Think more of Atman. You must realise in this very birth itself!

Sayings Of Siva

Nitya Sukha and Parama Santi can be had only in God.

God is in your heart. He is in you and you are in Him. Just feel His Presence.

Through Bhranti caused by the mind, pain is mistaken for pleasure.

Everyone in this world runs after pleasure and tries to get rid of pain.

Sensual enjoyment is attended with various defects.

Maya binds people through affection, love, tenderness, respect, present, etc.

Human love is selfish and hypocritical.

As everything is unreal in this world, treat love and respect as poison.

Live alone and enjoy the Atmic Bliss in your heart.

YOGA IN DAILY LIFE

Only the man who is spiritually thirsty will drink the Nectar of Immortality.

In the presence of sensual pleasures, Atmic Bliss cannot be had.

There is no way of overhauling the vicious, worldly persons other than the personal contact

of a Guru.

Work is a help for beginners and hindrance for advanced persons in meditation.

Mind is only a bundle of Samskaras, ideas, habits, impulses, thoughts and emotions.

Many have fallen from Yoga by the influence of subtle desires.

The most difficult thing in this world is concentration.

Mental purity is of paramount importance for Self-realisation.

Memory of the past retards an aspirant’s spiritual advancement.

A gross mind with selfishness and lust is absolutely unfit for a spiritual life.

Conversations On Yoga

Q. What will give peace of mind to those who are materially poor.

A. Peace of mind for one and all can be had only by realising God. One should not identify

himself with the perishable body, but should feel that he is Atman. Then and then alone, he will

have Parama Santi.

Q. What is the right way of praying to God and how far is it possible for an ordinary man to

pray like that?

A. The main thing to be looked to while praying to the Lord is one’s mental Bhava. There

should be no selfish motive. Pray to God for purity, devotion, light and knowledge. You will get

these things. Pray in any way you like. Become as simple as a child. Open freely the chambers of

your heart. Have no cunningness. Every man can and should adopt this attitude.

Q. What is the real aim of education?

A. Education should teach the pupils to love God and man. Education should instruct the

students, to be truthful, morally sound, fearless, humble, and merciful. Education should teach the

students to practise right conduct, right thinking, right living, right action, self-sacrifice and to

attain knowledge of the Self. The main purpose of education must be to make man a realMANwith

all divine attributes.

Q. What is expected from a teacher in the Elementary School?

YOGA IN A NUTSHELL

A. A teacher is expected to impart real education to the students, as mentioned in the answer

above.

Q. Do you really believe that unless I leave my wife and children I will never obtain Mukti?

A. Celibacy is a great desideratum for the path of Yoga. Though it is in no way necessary for

you to abandon home, wife and children, yet you would be well advised to reduce all carnal

relationship with your partner to the minimum. Married life, if lived in a perfect ideal manner, is no

bar to the attainment of Mukti. Mukti is a question of sincere, earnest Sadhana and the Grace of the

Lord.

Ten Vital Instructions

There is no use of talking on abstruse Vedantic Philosophy. If I begin to explain

Adhyaropa-Apavada, Bhaga-Tyaga Lakshana, and the Neti-Neti doctrines, they will all be Greek

and Latin to you. I want to bring home to your minds some important points which you will be able

to put into daily practice. Get up at 4 a.m.—Brahmamuhurta which is very favourable for

meditation. Answer the calls of nature. Wash your face. Do Japa and meditation for 1 or 2 hours. In

the early morning the mind is free from worldly Samskaras. It is more or less like a blank sheet of

paper. It can be moulded very easily. Have your own meditation room. Then read one chapter of the

Gita. Observe Mouna for 2 hours daily. Mouna helps concentration and affords peace of mind.

Energy is conserved and will-power is developed. Take Sattvic food and Mithahara. Do some

Asanas and Pranayamas regularly to keep up your health and to steady the mind. Take milk and

fruits on Ekadasi. Spend one tenth of your income in charity. Charity purifies the heart. Develop

Sattvic virtues such as tolerance, mercy, forgiveness, nobility, etc. Preserve the Veerya. Keep a

homeopathic chest of twelve tissue remedies. This is a Maha-Yoga for you. Give medicine to all the

sick persons. Become a member of some social institution and do social service wholeheartedly

without expectation of reward and without egoism. This is a beautiful Sadhana for Self-realisation.

Pancha Maha Yajnas

I shall speak a word on the Pancha Maha Yajnas which are intended to be performed by the

householders for purification of heart. The five great Yajnas are:

(1) Deva Yajna is offering oblations to Devatas with recitation of Vedic Mantras.

(2) Rishi Yajna consists of study of Vedas and teaching of Vedas to students and offering of

oblations to Rishis.

(3) Pitru Yajna consists of Tarpana or oblations to departed souls and Shraaddha or annual

religious rites performed for them.

(4) Bhuta Yajna is distribution of food to crows, cows and other animals. This develops

cosmic love and Advaitic Bhava.

(5) Atithi Yajna is giving food to guests and honouring them.

YOGA IN DAILY LIFE

Every householder should perform these five Yajnas. If he fails to do, he will suffer from

Pratyaya Dosha (the sin of omission). The fire place, the water pot, the cutting, grinding and

sweeping apparatuses are the five places where injury to life is daily being committed. These sins

are washed away by the five Maha Yajnas which every Dvija ought to perform; they are intended to

satisfy the Bhutas, the Rishis, the men, the gods and the Pitrus.

The Pitrus are forefathers who dwell in the Pitruloka. They possess powers of clairvoyance

and clairaudience. When Mantras are recited, they exercise a tremendous influence through their

vibrations over the reciter of the Mantras, and his forefathers to whom they are directed. The Pitrus

hear the Mantras through their power of clairaudience, and are pleased. They bless those who offer

the oblation. In Shraaddha, the essence of food offerings is taken up by Sun’s rays to Suryaloka and

the departed souls are pleased with the offerings which reach them through the Sun. Even in

Germany, many persons perform Tarpana and Shraaddha. They have scientifically investigated the

beneficial effects of such oblations. It is the imperative duty of all householders to perform

Shraaddha and Tarpana to propitiate the Rishis and Pitrus. It is only deluded souls with perverted

intellect who misconstrue these things and neglect to perform the sacred ceremonies and suffer as a

consequence.

Sankirtan Dhvanis

1. Jaya Ganesa Jaya Ganesa, Jaya Ganesa Pahi Mam.

Sri Ganesa Sri Ganesa Sri Ganesa Raksha Mam.

2. Jaya Guru Siva Guru, Hari Guru Ram;

Jagad Guru Param Guru, Sat-Guru Shyam.

3. Adi Guru Advaita Guru, Ananda Guru Om;

Chid Guru Chidghana Guru, Chinmaya Guru Om.

4. Hare Rama Hare Rama Rama Rama Hare Hare

Hare Krishna Hare Krishna Krishna Krishna Hare Hare.

5. Jaya Sarasvati Jaya Sarasvati Jaya Sarasvati Saranam Om.

Sri Sarasvati Sri Sarasvati Sri Sarasvati Namah Om.

6. Gauri Gauri Gange Rajesvari.

Gauri Gauri Gange Bhuvanesvari

Gauri Gauri Gange Mahesvari,

Gauri Gauri Gange Mathesvari;

Gauri Gauri Gange Mahakali,

Gauri Gauri Gange Mahalakshmi;

Gauri Gauri Gange Parvati,

Gauri Gauri Gange Sarasvati.

7. Govinda Jaya Jaya, Gopala Jaya Jaya;

Radha Ramana Hare Govinda Jaya Jaya.

YOGA IN A NUTSHELL

8. Raghupathy Raghava Rajaram,

Pathitha Pavana Seetha Ram.

9. Sivaya Namah Om Sivaya Namah,

Sivaya Namah Om Namah Sivaya.

Siva Siva, Siva Siva, Sivaya Namah;

Hara Hara, Hara Hara Namahsivaya.

Siva, Siva, Siva Siva, Sivayanamah;

Bhum Bhum, Bhum Bhum, Namahsivaya.

Siva Siva, Sankara, Hara Hara Sankara,

Jaya Jaya Sankara, Namami Sankara.

Samba Sadasiva, Samba Sadasiva;

Samba Sadasiva, Samba Sivoham Hara.

How To Live A Divine Life

1. Nitya Sukha, Parama Santi, eternal satisfaction, Infinite Bliss, knowledge and

Immortality can be had only in God or Atman who gives light to the intellect and the Sun.

Therefore, realise the Satchidananda Atman through meditation right now this very second by

purifying the mind.

2. Samsara (world) is Mithya, Asara, Apadramania, evanescent, impermanent, full of

miseries, untruth, hatred and selfishness, disease and pain. It is a long dream. Be not worldly.

3. Time is most precious. Utilise every second profitably.

4. Serve Sadhus, Sannyasins, the sick, the poor and the country. This is Pada-Seva of God.

5. Whenever your friend is annoyed with you, speak to him first, with a smile, and apologise

sincerely with tears in your eyes even though you may be in the right. Serve him nicely with Prem.

Vindictive spirit is a deadly enemy of peace, devotion and Jnana.

6. Observe Mouna (silence) during food. Observe Mouna for six hours on Sundays.

7. Keep the picture of Saints and Sages in the bedroom and the front room. Do not keep any

obscene pictures in the house.

8. Speak the truth, preserve Veerya and control anger by Kshama, love and service. Repeat

“OM SANTI” twelve times mentally and drink some cold water when you detect the least symptom

of irritation in your mind.

9. Sleep always alone. Take one meal and some milk at night on Sundays. Do one lakh of

Rama-Nama Japa on Sundays.

10. Write daily for half an hour in a notebook the Mantra of your Ishta Devata or “Rama

Rama.” Write down in bold types on a slip of paper “Speak Truth”, “Om Courage”, “Om Purity”, “I

YOGA IN DAILY LIFE

am Immortal Atman”, “I am to realise God now”, “Time is most precious”, “I will be a true

Brahmachari”, and “Brahmacharya is Divine Life” and fix them in the bedroom, front rooms and

verandah. Keep some slips in your pocket.

11. Keep always a few pies in your pocket and distribute them daily to the poor and the

decrepit.

12. Do Hari-Kirtan at night. Sing “Hare Rama Hare Rama, Rama Rama Hare Hare; Hare

Krishna Hare Krishna, Krishna Krishna Hare Hare” along with the members of your family and

servants of your house for one hour.

13. Study the Gita or the Upanishads, the Ramayana, the Bhagavata or the Yoga Vasishtha

for one hour in the evening with some of your friends. The ladies of the household should also do

this.

Epilogue

The beginning of saintliness is killing of egoism or Ahamkara. The end of saintliness is

Eternal Life. The key to saintliness is humility and self mortification. The light of saintliness is

silent meditation. The garb of saintliness is virtue and tolerance, not the Gerua cloth alone.

Pravritti and Nivritti are not two different paths. They are two aspects of one and the same

path. There is Pravritti in Nivritti and Nivritti in Pravritti. It is the mental state that counts. Look at

Janaka, the king of Videhas. In him, there was absolute Nivritti in Pravritti. Always remember:

“Yogasthah kuru karmani sangam tyaktva Dhananjaya.”

Man is the master of his own destiny. He sows an action and reaps a habit; sows a habit and

reaps a character; sows a character and reaps a destiny. So he is entirely responsible for his

Prarabdha Karma. Prarabdha is under his Adheena or control. He will become an absolute fatalist

and a slothful, inactive man, if he attributes everything to a pre-ordained destiny or Prarabdha. Let

him awaken his free Will. Let him avail himself of his Paramartha (Will). God has endowed man

with Buddhi, independent free thinking principle, rational reasoning and all sorts of faculties. He

can control atoms; he can control elements; he can fly in air; he can forward a thought from one

corner to another corner of the world; he can command electricity to pump out water from a well; he

can walk over water, he can sit on fire; he can pass from one body to another; he can roam about the

world without being seen by anyone.

In fact there is nothing impossible for him under the sun. Instead of realising his real nature

by introspection within himself or Atmic enquiry, he dwells in an instinctive plane, wanders about

in vain here and there in this phenomenal world of mere mental creation and forgets the

magnanimity of his real Self. He worships man instead of worshipping God. He is a

man-worshipper. He signs “I beg to remain. Your obedient servant.” Instead of asserting his divine

nature as a centre of consciousness in the ocean of life—instead of styling himself as a Director,

Controller and Supporter of Universe. Wake up immediately to rectify this lamentable condition;

otherwise it will be too late to gather honey in winter! Awake! Arise, Dear Readers!

YOGA IN A NUTSHELL

For sincere spiritual aspirants marching boldly in the Adhyatmic field, this handy

publication provides, succinctly, innumerable practical hints. Every page abounds in much

valuable information in a condensed form. The laconic lessons contained in this book should speak

for themselves. If this proves in any way useful to the ardent Mumukshus, the author’s sincere

endeavour to help them will be more than amply fulfilled.

Section X

STORIES OF SAINTS

Constant study of lives of saints will enable you to lead a virtuous life. You will imbibe

noble qualities.

You will be gradually moulded in the spiritual path. You will draw inspiration from them.

There will be an inner urge in you to attempt for God-realisation.

May you become a Saint!

Milarepa

Tibet’s Great Yogi: It was in the first autumn month, on the twentyfifth day of A.D. 1052

under the influence of an auspicious star that Milarepa was born. His father gave him the name

Thopaga (which means “delightful to hear”). He had one sister by name Peta. Milarepa’s father was

Mila-Sherab-Gyaltsen. Milarepa was born in a rich family. His hair was plaited with gold and

turquoises when he was young. When Milarepa reached the age of seven, his father died. His uncle

was in charge of the estate of Milarepa. He deceived Milarepa and his mother and ill-treated them.

Milarepa was a black-magician in the beginning. He destroyed his enemies by launching a

hailstorm just to please his mother. Then he repented very much and turned to the “white path” or

the path of virtue.

Marapa was the Guru of Milarepa. Milarepa was also known by the name of Jetsun. Marapa

tested Jetsun very much in various ways.

With great difficulty Milarepa got the highest initiation from his Guru, and became his pet

disciple. He practised severe austerities and meditation in solitary caves. Demema, the wife of

Marapa, treated Milarepa with kindness and tender affection, because Milarepa was energetic,

sincere, hardworking and intelligent. He was shut up in a cave. Food was passed inside by the

servant of Marapa through a small aperture in the side. Milarepa used to sit in a rigid posture with a

lighted-lamp on his head, without moving till the light was out, were it night or day.

Milarepa meditated in various caves. His body was reduced to a skeleton owing to severe

austerities. He lived on nettles only for several months. He followed the instructions of his Guru to

the very letter. He developed various Siddhis. Just as Lord Krishna multiplied himself and appeared

YOGA IN DAILY LIFE

in the house of all the Gopis, so also Milarepa had the power to take as many forms as he liked. He

played with his disciples by multiplying himself.

Milarepa once transferred his pain to the door of his meditation room. The door began to

emit sounds of cracking and splitting. It throbbed and vibrated and was on the point of crumbling

down.

Milarepa attained the state of Buddha-hood. The caves where he practised devotion and

meditation are even now places of pilgrimage and worship. He had a large number of followers.

Even now there are people in Tibet who belong to his school. He died in A.D. 1135 at the age of

eighty-four. Those who desire to have a detailed study of his life can get a copy of the book “Tibet’s

Great Yogi—Milarepa” (by W.Y. Evans Wentz, Jesus College Oxford) from the Oxford University

Press, London.

Yogi Jaigisavya

There was a great Yogi by name Jaigisavya. He had full knowledge of all his previous births

continuously for ten Maha Pralayas. Rishi Avatya approached Jaigisavya and asked him, “You

have experienced the troubles of life in hells, among animals and in various wombs. You have been

born again among men and Gods. What are your experiences of pain in hells; what are your

experiences of pleasures in heaven? Which is greater: pleasure or pain in human birth?”

Yogi Jaigisavya gave the following answer: “I have lived through ten Mahakalpas. I have

experienced the troubles of hells and animal life. I have been born again and again among men and

Gods. There is no pleasure at all in anything, anywhere in this world or heaven. I consider all that I

have experienced as only pain.”

Avatya again questioned “Oh Yogi, do you think that the joy and contentment obtained

during the state of Prakriti-laya also comes under the category of pain?”

Yogi Jaigisavya replied, “The joy of Prakritilaya is no doubt superior to the sensual pleasure

that is derived from objects but it is only pain when compared to the pure Bliss of absolute freedom

(Kaivalya). The joy of Prakritilaya is only an effect of Guna. There is still the thread of desire

(Trishnatantu) here. When the Yogi becomes absolutely desireless, then only does he enjoy pure,

unalloyed, infinite, eternal bliss.”

Sabari

True devotion: Sabari was a woman of the forest tribe of Bhils. She presented Sri Rama with

some fruits which she had bitten to know if they were sweet. Rama accepted the offering with

intense delight on account of the true spirit of devotion in which it was made.

What is wanted is a loving heart of the Bhakta. God does not want precious gifts. The prayer

must be Antarika (from the bottom of the heart). Love without attachment is needed. The

self-surrender must be sincere, perfect, ungrudging and unreserved. When this is effected you need

not do any Sadhana at all. Divine Sakti will do everything for you.

STORIES OF SAINTS

Sibi And Buddha

Karuna is the highest Sadhana: Sibi was a Solar king famous for his generosity. One day a

dove flew into his court pursued by a hawk. Sibi offered the hawk a piece of his own flesh in order to

save the dove. When this was cut off, both the hawk and the dove manifested their own true Divine

forms and conferred on him many boons.

Lord Buddha offered his body to a tiger to appease its appetite. There is no Sadhana greater

than Karuna (compassion).

Sundaramoorthy Nayanar

True Devotion, Inaction in action: Parvati asked Lord Siva; “Oh! Jagat Pathi. Oh! Lord of

the Universe. How is it you like very much Sundaramoorthy, when he is leading a lascivious life.

This seems to me a mystery. Kindly explain this, my Lord.”

[Sundaramoorthy was a Tamil saint who wrote several Tevaram songs in Tamil. He had a

concubine. He was living always in her house. But his mind, the Choranari was immersed in

Brahman. A Choranari while engaged in the affairs of her house, thinks of her paramour. Similarly,

a Jnani always dwells in Brahman, while he uses the instrument mind for various worldly activities.

Sundaramoorthy was a perfect Jnani.]

Lord Siva replied “Oh Parvathi! Siva Maya! Look at the Bhakti of Sundaramoorthy. He is a

Jnani also. He is Asakta, Asanga, Nirlipta, (unattached). He is not affected by actions. I will

demonstrate this to you.” Lord Siva assumed the form of an old man and pretended to get himself

drowned in a tank. Parvathi was standing on the shore. If anybody came to rescue the old man,

Parvathi would say; “If you are a sinner, do not touch my husband.” Many offered to rescue the old

man but none dared to go near him when they heard Parvathi’s words—“If you are a sinner...”.

Their hearts were tainted with the inveterate idea of “sin and vice” a strong idea of impurity, a

haunting idea indeed. Sundaramoorthy came straight from the concubine’s house with dishevelled

hair. He saw a huge crowd near the tank and the old man in a drowning state,—the pretender Lord

Siva with head coming up, and going down. He prepared himself to rescue the old man. Parvathi

interposed “If you are a sinner, do not attempt to rescue my drowning husband.” Sundaramoorthy

remarked “Oh foolish woman! The old man is in a critical juncture. What is sin? What is virtue? It is

all foolish, creative imagination or Srishti Sankalpa of the mind. Shut up your mouth. I care not a jot

about those relative terms, sin and virtue. I am beyond sin and virtue. Get away, O! preposterous

lady! I will jump into the water now.” Sundaramoorthy plunged into the water, swam a few yards,

brought the old man to the shore, gave him artificial respiration, brought back to life, and went back

to the concubine’s house.

Lord Siva said, “Oh Parvathi! Look at Sundaramoorthy’s wisdom and Karuna, his mental

attitude of ‘inaction in action.’ Are you satisfied now? That is the reason why I love

Sundaramoorthy.” Parvathi now understood the secret of action and inaction and eulogised her

Lord, Siva.

YOGA IN DAILY LIFE

Akalkot Swami

Akalkot Swami was a Jnani. He lived in Akalkot in Maharastra. In the later period of life, he

became a Jnani of the Brahma Varishta type by withdrawing the external consciousness and living

in the pure Nirvishesha, Nirguna Brahman of Sri Sankara. He shut out the phenomenal

consciousness. He had to be spoon-fed with milk just as a man is fed in the comatose state. He used

to pass motions in an unconscious state. People used to clean him. The same was the case with the

most famous Kumbakonam Mouni Swami of Southern India. This Swami lived for 25 years in an

unconscious state. He was fed all along on an easy chair.

A poor Brahmin performed Tapas for the sake of getting money for the celebration of his

daughter’s marriage. He propitiated God Ganesha. Ganesha appeared in his dream and told the poor

man to go to Akalkot Swami. The poor Brahmin went to Akalkot Swami. Swamiji asked the

orthodox Brahmin to collect some bones. The poor Brahmin was very much perplexed. Anyhow, as

he was in bad need of money, he obeyed the words of Swamiji and collected some bones. Swamiji

told the Brahmin to take this to his house. The Brahmin was greatly embarrassed. When he reached

the house, he did not take the bones inside but kept them in a corner of the verandah. After three

days, he wanted to throw the bones away. When he lifted the bundle, he found it was very heavy. He

opened it, and found to his astonishment it was full of gold. The Brahmin said to himself: “I made a

serious mistake. I ought to have collected some more bones.” Such is the power of greed which

keeps you bound to this Samsara. Destroy greed, which disturbs peace. Have faith in Saints.

Story Of An Old Man And A Donkey

You cannot please the world: An old man was riding a donkey, while he was returning from

a Sunday fair. His young son was walking. The passers-by saw this and remarked: “Look at this

cruel fellow. The young boy is walking all along. This stout man is riding on the donkey. Merciless

wretch!” As soon as the old man heard these harsh words, he got down from the donkey and put his

boy on the donkey. Some other people who were passing along the road saw this and remarked:

“Loot at this cruel boy. The old, weak man is walking. Cheeky, arrogant, young, stout boy is

enjoying a ride. Cruel boy!” Then the old man also got upon the donkey. They both rode the old

animal. Some other people criticised: “Look at these two cruel fellows. The animal is old and weak.

These two stout fellows are riding. Both are very, very cruel and heartless indeed!” They both got

down and allowed the animal to walk freely. Some other passers-by remarked: “Look at these two

fools. They have no brains. There is a good animal. They can quite easily ride and enjoy. They are

walking now.” Thus the old man was kicked and tossed about from both sides, like a drum. If you

marry, people will say that you are a passionate man. If you remain unmarried, people will say that

you are a eunuch or impotent man. If you perform Japa, Sandhya, people will remark that you are a

great religious hypocrite. If you do not perform Sandhya they will still criticise you and say that you

are an atheist. You can never please the world. Bhima advised Yudhishthira: “O Dharmaputra, you

can never please the world.” Be above the Dvandva of Ninda and Stuthi, censure and praise. Do not

bother yourself. Have no fear of public opinion. Rest in Samata.”

Fear of public opinion is a great weakness. One may not be afraid of the knife of surgeons.

He may submit himself fearlessly to extraction of a strong tooth without cocaine-injection or to an

operation without chloroform. One may not have the least fear for wild animals in thick forests; he

STORIES OF SAINTS

may move about fearlessly in forests. One may not be afraid of the machine gun in the battlefield;

he may fearlessly expose his chest to the bullets. Such fearless people may be afraid of slight public

criticisms! They may even die of such criticisms. He who is leading a spiritual life, who has

outgrown society’s fragile man-made rules, must be above public opinion and criticisms. He will

have to hear the shrill pure, inner voice within, the voice of the soul and follow this voice at all costs,

despite public criticisms of all sorts. Many spiritually great men have given up their lives to keep up

their convictions in the path of Truth. You can grow spiritually if you are above public opinion.

Mark how Gandhiji stuck tenaciously to his principles despite public criticisms. Even if the whole

world opposes you, you will have to stick to your principles and fight out, single-handed, even if it

be.

Tayumana Swami

Tayumana Swami was a very distinguished Saint of Trichinopoly on the bank of the Kaveri

River in Tamil Nadu. His Samadhi is on a famous mountain, Rock Fort Hills. The hillock also goes

by his name, Tayumanaswami’s Rock Fort Hill. He was a Saint of infinite realisation. His songs of

realisation are sung by everybody throughout South India. They contain soul-stirring, thrilling,

soul-elevating, sublime thoughts. His songs are wonderful indeed. They are marvellous. His songs

are in perfect harmony with the physical science. Even a marked atheist will be converted into a

theist if he hears his songs. Many songs are good for the purpose of Nididhyasana, like Avadhoota

Gita. He was an embodiment of the Vedas. He was a living assurance of God-realisation. He never

preached on platforms. He was a perfect Jnani, who was one with Brahman though his essential

nature, and being absorbed primarily in the qualified God, Saguna-Apara Brahman of Sri Sankara,

he possessed all the eight Divine attributes. As a Jnani, he worked in all the bodies, he worked with

the very breath of Nature. He worked along with the wind that blew, with the rain that dropped from

heaven, and with the sunshine. If a Jnani elevates ten persons by removing their Avidya, the root

cause of all evils, that is the real Loka Sangraha. Social and political work concerns not a Jnani or

real Sannyasi.

Akha

Famous Gujarati: Akha was a celebrated Saint of Gujarat. He was a goldsmith by

profession. He went to Benaras. Swami Brahmananda was holding Vedantic classes at night. Akha

could not get admission. He hid himself at night in a dustbin, behind Swami Brahmananda’s

residence and was attentively hearing the lessons for one year. One day, when one of the students

was not able to answer one of the questions put by Swamiji, Akha gave an answer loudly from

behind the wall. Swami Brahmananda asked who it was that gave the beautiful answer? “I am Akha

from Gujarat” was the reply. Swamiji said: “Come inside Akha.” Akha went inside and prostrated.

Swamiji asked: “Who are you, Akha? How did you manage to come here at this hour?” Akha said,

“Swami, I am a goldsmith. I am a strong Mumukshu. I have been hiding in this dustbin for the last

12 months and hearing your instructions attentively. Kindly initiate me.” Swami Brahmananda

found him a suitable Adhikari and initiated him into the mysteries of Kaivalya. He became a

full-blown Jnani. His songs of wisdom are collected and published in a book form. It is prescribed

for M.A. class students in the Bombay University.

YOGA IN DAILY LIFE

Ekanath

God’s Test: In those days when there was no railway communication, Ekanath went on foot

on a pilgrimage to Gangotri. He stocked water from the source of Ganga in vessels and carried them

in a Kavadi of bamboos on his shoulder. The vessels should not touch the ground. Hence, the

bamboo Kavadi contrivance. He went to Benaras and performed Puja-Abhisheka of one vessel of

Gangotri water on Kasi Visvanath. He proceeded to Rameswaram to perform Abhishekam there on

Ramalingeshwar. On the way, a few miles from Rameshwaram, Ekanath saw an emaciated,

diseased ass dying of thirst. The sun was very scorching; Ekanath thought that God wanted to test

him. He was a Saint of Parabhakti. He saw and felt god in everything, in every movement, in every

action. He could never be deceived. He thought, that, that was the best opportunity to serve

Ramalingeshwar in the ass. He never took this being for an ass. He forgot the Nama-rupa. He saw

the essence, Sat-Chit-Ananda, Asti, Bhati, Priya in the ass. He remembered the words of Lord

Krishna to Uddhava: “See me in everything. Make prostration to asses, etc., for, I am the

Antaryamin in them.” Ekanath never grieved a bit that he had lost the chance of serving

Ramalingeshwar. He thought, “This is the best opportunity. This is tantamount to the feeding one

lakh Brahmins.” He broke the top of the vessel and gave the ass all the water to drink. Then and

there he had Darshan of Ramalingeshwar. Follow Ekanath’s example. Develop Karuna to

perfection. Karuna is the basis for Moksha.

Gandha Baba (Benaras)

Gandha Baba is also known as Swami Vishuddhananda. He has got a Siddhi to bring in any

kind of scent you want. He will take a small piece of paper, squeeze it and produce lavender scent or

any scent you want. He also demonstrated the power of the sun’s rays of giving sweet scent to

ordinary oil kept in a phial in the sun. He also showed how by the rays of the sun ordinary cotton

could be converted into sweets (Rasagullas). He demonstrated at the request of some of the

European tourists the power of the sun’s rays of giving sweet scents to the oil in the presence of

Brahmachari Kali Mohan, retired Deputy Magistrate. He informed the Brahmachari that he

acquired the knowledge of the sun’s rays (Surya Rishini Jnana) in Tibet, where the Lamas teach

their disciples the power of the different constituents of the sun’s rays. Gandha Baba is now living

in Benares. He has constructed a special building for this purpose which is considerably high.

Story Of Vomiting A Crow

Do not be credulous: There was a wild rumour in Hardwar that a Sadhu vomited a crow in

Rishikesh. So, many people came from Hardwar to see the fun. They went to the Kutir of the Sadhu

and enquired what the matter was and asked: “Did you vomit the crow, Oh Santji” The Sadhu said:

“I suffered from fever for the last ten days. I took some Ayurvedic medicine from Kali

Kambiliwala’s Ayurvedic Dispensary. I am very bilious owing to the improper functioning of the

liver. I vomited yesterday morning and brought forth some black matter. They might have spread a

false rumour. That is all. I never vomited a black crow.” Do not be credulous. Always use

commonsense and reasons. The Sadhu vomited. That much is certain. He brought forth some black

matter. That is also the truth. This turned into the wild rumour that he vomited a black crow! Such

instances are quite common. They are all cock and bull stories. They are bazaar “gups and gossips”.

Never believe them. These gups and gossips bring about misunderstanding, unrest, quarrels and

STORIES OF SAINTS

disputes. Allow them to pass at once through the other ear. You must not be credulous. You must

always reason out. The process of ratiocination is indispensable for Jnana Yoga. Credulous men are

quite unfit for the path of illumination.

Story Of A Pailwan

Admit your fault: “No sand on the moustache!”

A Pailwan is one who knows wrestling and does Kusti. Two Pailwans wanted to have a trial

of their strength. One of them was a Punjabi, the other a Maharashtra. They entered the Talim or

Gotham or arena which was spread with sand or red earth. Wrestling started. Both demonstrated a

variety of feats and manipulations. The Maharatta put on ‘scissors’ to the neck of the Punjabi—a

kind of feat where the knees are applied to the opponent’s shoulders to turn the man on his back, ‘to

show beat’. ‘To show beat’ is a wrestling terminology. If a man is put on his back, he is defeated, he

is ‘shown’ beat. With great difficulty the Maharatta showed ‘beat’ to the Punjabi, and won the day.

But the Punjabi, never admitted his defeat or ‘beat’. He loudly remarked “I am not at all defeated.

Oh spectators! just see, there is no sand on my moustache.”

Do not behave like this Punjabi, “With no sand on moustache.” You will be ruined. You

must always admit your faults and weaknesses. If you are self-sufficient, with stubborn pride,

arrogance and egoism, you will never evolve. You must always analyse your mind, scrutinise and

find out all your defects and weaknesses and employ suitable methods to eschew them. Purification

of the mind is the first part of Yoga (Chitta Suddhi).

Story Of A Sadhu

Way to Santi—God is everything:

A Sadhu was severely beaten by a householder and was lying unconscious on the ground. A

virtuous, pious Grihastha pitied this Sadhu and took him in a Tonga to his house. He fed him slowly

with a little warm milk. The Sadhu was gradually recovering his lost senses. After a couple of hours

he was brought back to full objective consciousness.

The pious Grihastha asked the Sadhu, “Who beat you?”

Sadhu replied: “He, who is giving me milk, beat me.”

The Grihastha was greatly astonished at these words. He was rather perplexed. He could not

properly grasp the sense.

Then the Sadhu explained to the Grihastha, the laws of destiny, the laws of Prarabdha, the

laws of action and reaction. He said, “God is everything; God does everything; God is just; God

does everything for our good. God is the proper judge. God gives proper reward and punishment.

We should bear everything coolly.”

YOGA IN DAILY LIFE

The Grihastha followed the example of the Sadhu, became a devout devotee and attained

peace and Mukti.

Whenever you have difficulties, whenever you are puzzled, whenever you are in a dilemma,

repeat mentally the formulae:

“God is everything

God does everything

God does just

God does for my own good.”

Your worries will vanish. You will find peace instantaneously. Practise and feel.

Story Of A Sugar-Eating Boy

A certain old man took his boy who was addicted to eating much black sugar to a Saint and

addressed him, “O Santji, my boy eats much black sugar. Kindly advise him to give up eating black

sugar.” The Saint said, “Come after fifteen days.” The Saint himself used to take much black sugar

like the boy. He gave up at once eating sugar for fifteen days. He found no trouble or mental

disturbance. When the old man came on the fifteenth day with the boy, the Saint addressed the boy

with great force, “My dear boy! Give up this habit of eating sugar at once.” The old man asked the

Saint, “O Sadhu Maharaj! Why did you not advise the boy on the first day?” The Saint replied: “I

was myself a victim of the sugar-eating habit. How could I then be able to advise others? I gave it up

for fifteen days. I corrected myself first. How can I preach to others when I am myself filled with

Doshas?” The advice of the Saint had very great effect on the mind of the boy. He gave up eating

sugar from that day.

The moral of this story is that you must put a thing into actual practise yourself before you

begin to preach it to others. Then only will it produce a lasting impression. Example is better than

precept. It is easier to preach to twenty than to be one of the twenty in following the preaching.

STORIES OF SAINTS

Section XI

MANTRA YOGA SADHANA

Mantra Yoga is an exact science. “Mananat trayate iti mantrah”—by the Manana (constant

thinking or recollection) of which one is released from the round of births and deaths, is Mantra.

Every Mantra has a Rishi who gave it to the world; a Mantra, a Devata, the Bija or seed

which gives it a special power, the Sakti and the Kilakam or the pillar.

A Mantra is Divinity. Mantra and its presiding Devata are one. The Mantra itself is Devata.

Mantra is divine power, Daivi Sakti, manifesting in a sound body. Constant repetition of a Mantra

with faith, devotion and purity augments the Sakti or power of the aspirant, purifies and awakens

the Mantra Chaitanya latent in the Mantra and bestows on the Sadhaka Mantra Siddhi, illumination,

freedom, peace, eternal bliss, immortality.

By constant repetition of the Mantra the Sadhaka imbibes the virtues and power of the Deity

that presides over the Mantra. Repetition of Surya Mantra bestows health, long life, vigour, vitality,

Tejas or brilliance. It removes all diseases of the body and the diseases of the eye. No enemy can do

any harm. Repetition of Aditya-hridayam in the early morning, is highly beneficial. Lord Rama

conquered Ravana through the repetition of Aditya-hridayam imparted by Agastya Rishi.

Mantras are in the form of praise and appeal to the deities, craving for help and mercy. Some

Mantras control and command the evil spirits. Rhythmical vibrations of sound give rise to forms.

Recitation of Mantras gives rise to the formation of the particular figure of the deity.

Repetition of Sarasvati Mantra OM Sarasvatyai Namah will bestow on you wisdom and

good intelligence. You will get inspiration and compose poems. Repetition of ‘Om Sri

Mahalakshmyai Namah’ will confer wealth and remove poverty. Ganesha Mantra will remove any

obstacle in any undertaking. Maha Mrityunjaya Mantra will remove accidents, incurable diseases

and bestow long life and immortality. It is a Moksha Mantra too.

Repetition of Subramanya Matra ‘Om Saravanabhavaya Namah’ will give you success in

any undertaking and make you glorious. It will drive off the evil influences and evil spirits.

Repetition of Sri Hanuman Mantra, ‘Om Hanumanthaya Namah’ will bestow victory and strength.

Repetition of Panchakshara and Shodasakshara (Sri Vidya) will give you whatever you want. You

must learn this Vidya from a Guru alone.

Repetition of Gayatri or Pranava, ‘Om Namah Sivaya’, ‘Om Namo Narayanaya’, ‘Om

Namo Bhagavate Vasudevaya’, one and a quarter lakh of times with Bhava, faith and devotion will

confer on you Mantra Siddhi.

‘Om’, ‘Soham’, ‘Sivoham’, ‘Aham Brahmasmi’ are Moksha Mantras. They will help you to

attain Self-realisation. ‘Om Sri Ramaya Namah’, ‘Om Namo Bhagavate Vasudevaya’ are Saguna

YOGA IN DAILY LIFE

Mantras which will enable you to attain Saguna realisation first and then Nirguna realisation in the

end.

Mantra for curing scorpion stings and cobra bites should be repeated on eclipse days for

getting Mantra Siddhi quickly. You should stand in water and repeat Mantras. This is more

powerful and effective. These can be recited on ordinary days also for attaining Mantra Siddhi.

Mantra Siddhi for curing scorpion sting, cobra bites, etc., can be attained within 40 days.

Repeat the Mantra with faith and devotion regularly. Have a sitting in the early morning after taking

bath. Observe Brahmacharya and live on milk and fruits for 40 days or take restricted diet.

Chronic diseases can be cured by Mantras. Chanting of Mantras generate potent spiritual

waves or divine vibrations. They penetrate the physical and astral bodies of the patients and remove

the root causes of sufferings. They fill the cells with pure Sattva or divine energy. They destroy the

microbes and vivify the cells and tissues. They are best, most potent antiseptics and germicides.

They are more potent than ultra-violet rays or Rountgen rays.

Mantra Siddhi should not be misused for the destruction of others. Those who misuse

Mantra power for destroying others are themselves destroyed in the end.

Those who utilise Mantra power in curing snake bites, scorpion stings and chronic diseases

should not accept any kind of presents or money. They must be absolutely unselfish. They should

not accept even fruits or clothes. They will lose the power if they utilise the power for selfish

purposes. If they are absolutely unselfish, if they serve humanity with Sarvatma Bhava, their power

will increase through the grace of the Lord.

He who has attained Mantra Siddhi can cure cobra bite or scorpion sting or any chronic

disease by a mere touch on the affected part. When a man is bitten by a cobra a telegram is sent to

the Mantra Siddha. The Mantra Siddha recites the Mantra and the man who is bitten by a cobra is

cured. What a grand marvel! Does this not prove the tremendous power of Mantra?

Get the Mantra initiation from your Guru or pray to your Ishta Devata and start doing Japa

of the particular Mantra, if you find it difficult to get a Guru.

May you all become Mantra Yogis with Mantra Siddhi! May you all become real

benefactors of the world by becoming divine healers through Mantra cure! May Mantra-Cure,

divine healing centres be started all over the world!

MANTRA YOGA SADHANA

Section XII

COURSE OF SADHANA

1. BRAHMA MUHURTA

Get up at 4 a.m. Answer calls of nature. Clean your teeth and wash your mouth. Take bath

where possible. Arrange to sit for Dhyana as quickly as possible, for Brahma Muhurta is extremely

favourable for meditation on God.

2. ASANA

Practise to sit in one Asana only, preferably Padmasana or any convenient pose in which

you will be able to sit for long hours without physical strain. Sit erect with body, head and neck in a

straight line. Sit for at least one hour from 5 to 6 a.m. at a stretch without any physical movement.

3. PRAYER

Offer mental prostrations to Acharyas, your own Guru and Ishta Devata. Pray that all beings

be happy, peaceful and blissful. Recite a few prayer Slokas that will produce sublime thoughts. Pray

for knowledge and devotion only.

4. JAPA

Do Japa of Ishta Mantra mentally from 5 to 10 Malas (of 108 beads) daily.

5. DHYANA

Before going to actual meditation, practise simple Pranayama for two minutes. Feel the

indwelling presence of the Lord and his form in you. Think of the attributes of the Lord, such as

purity, love, perfection, all-pervading intelligence, bliss-absolute, omnipresence, omnipotence,

omniscience of Him in and around you. Meditate now on the form of Ishta Devata. When the mind

runs away from the object of meditation, repeat Ishta Mantra. This will steady the mind. Have

another sitting for meditation at night. Do not neglect meditation as it is most important. Regularity

in the practice of meditation is divinising of oneself for God-realisation.

6. SVADHYAYA

Read one chapter or ten verses of the Bhagavad Gita with meaning and any holy text which

will increase your psychic and spiritual culture, daily.

7. PHYSICAL EXERCISE

Practise Asanas, Surya Namaskara or any useful exercise for physical movement of the

body in any form best suited to you.

YOGA IN DAILY LIFE

8. FOOD

Take light simple food. Have a balanced diet. Fast on Ekadasi days or take milk and fruits or

root only. Offer to God every food you take.

9. SEVA

Do some selfless service for one hour daily or for one or more hours on Sundays and

holidays.

10. ENERGY

Practise abstinence from speech and also be free from worldly thoughts for two hours daily

and four to eight hours on Sundays and holidays. Observe celibacy according to your age and

circumstances. Restrict the indulgence to once a month. Decrease it gradually to once a year.

Finally take a vow of abstinence for whole life.

11. SLEEP

Go to bed early or not later than 10 p.m. A rest for more than six hours is not necessary.

12. SPIRITUAL DIARY

Maintain a regular diary from the day you begin Sadhana. Stick to your daily routine at any

cost, never say tomorrow, for that tomorrow never comes. In your practice of Sadhana in seclusion,

the spiritual diary maintained, takes the place of an absentee Guru, for, it reminds you to be regular

in your daily habits and spiritual practices.

COURSE OF SADHANA

TWENTY IMPORTANT SPIRITUAL INSTRUCTIONS

H.H. Sri Swami Sivanandaji Maharaj

1. Get up at 4 a.m. daily. This is Brahmamuhurta which is extremely favourable for

meditation on God.

2. ASANA: Sit on Padma, Siddha or Sukha Asana for Japa and meditation for half an hour,

facing the east or the north. Increase the period gradually to three hours. Do Sirshasana and

Sarvangasana for keeping up Brahmacharya and health. Take light physical exercises as walking,

etc., regularly. Do twenty Pranayamas.

3. JAPA: Repeat any Mantra as pure Om or Om Namo Narayanaya, Om Namah Sivaya,

Om Namo Bhagavate Vasudevaya, Om Saravanabhavaya Namah, Sita Ram, Sri Ram, Hari Om, or

Gayatri, according to your taste or inclination, from 108 to 21,600 times daily.

4. DIETETIC DISCIPLINE: Take Sattvic food, Suddha Ahara. Give up chillies,

tamarind, garlic, onion, sour articles, oil, mustard, asafoetida. Observe moderation in diet

(Mitahara). Do not overload the stomach. Give up those things which the mind likes best for a

fortnight in a year. Eat simple food. Milk and fruits help concentration. Take food as medicine to

keep the life going. Eating for enjoyment is sin. Give up salt and sugar for a month. You must be

able to live on rice, Dhal and bread without any chutni. Do not ask for extra salt for Dhal and sugar

for tea, coffee or milk.

5. Have a separate meditation-room under lock and key.

6. CHARITY: Do charity regularly, every month, or even daily according to your means,

say six paise per rupee.

7. SVADHYAYA: Study systematically the Gita, the Ramayana, the Bhagavata, Sri

Vishnu-Sahasranama, Lalita-Sahasranama, Aditya Hridaya, Upanishads or Yoga Vasishtha, the

Bible, Zend Avesta, the Koran, the Tripitakas, the Granth Sahib, etc., from half an hour to one hour

daily and have Suddha Vichara.

8. BRAHMACHARYA: Preserve the vital force (Veerya) very, very carefully. Veerya is

God in motion or manifestation—Vibhuti. Veerya is all power. Veerya is all money. Veerya is the

essence of life, thought and intelligence.

9. PRAYER SLOKAS: Get by heart some prayer-Slokas, Stotras and repeat them as soon

as you sit in the Asana before starting Japa or meditation. This will elevate the mind quickly.

10. SATSANGA: Have Satsanga. Give up bad company, smoking, meat and alcoholic

liquors entirely. Do not develop any evil habits.

11. FAST ON EKADASI: Fast on Ekadasi or live on milk and fruits only.

YOGA IN DAILY LIFE

12. JAPA MAALA: Have Japa Maala (rosary) round your neck or in your pocket or

underneath your pillow at night.

13. MOUNA: Observe Mouna (vow of silence) for a couple of hours daily.

14. SPEAK THE TRUTH: Speak the truth at all cost. Speak a little. Speak sweetly.

15. Reduce your wants. If you have four shirts, reduce the number to three or two. Lead a

happy, contented life. Avoid unnecessary worry. Have plain living and high thinking.

16. NEVER HURT ANYBODY: Never hurt anybody (Ahimsa Paramo Dharmah).

Control anger by love, Kshama (forgiveness) and Daya (compassion).

17. DO NOT DEPEND UPON SERVANTS: Do not depend upon servants. Self-reliance

is the highest of all virtues.

18. SELF-ANALYSIS: Think of the mistakes you have committed during the course of the

day, just before retiring to bed (self-analysis). Keep daily diary and self-correction register. Do not

brood over past mistakes.

19. FULFIL DUTIES: Remember that death is awaiting you at every moment. Never fail

to fulfil your duties. Have pure conduct (Sadachara).

20. SURRENDER TO GOD: Think of God as soon as you wake up and just before you go

to sleep. Surrender yourself completely to God (Saranagati).

Om Santih Santih Santih!

This is the essence of all spiritual Sadhanas.

This will lead you to Moksha.

All these Niyamas or spiritual canons must be rigidly observed.

You must not give leniency to the mind.

TWENTY IMPORTANT SPIRITUAL INSTRUCTIONS

योग का परिचय

2011-11-12T09:11:00.003-08:00

योग का परिचय

परिचय-

योग का वर्णन कई ग्रंथों, उपनिषदों, पुराणों व गीता में किया गया है। सभी योगग्रंथों में योग के अलग-अलग रास्ते बताये गये हैं, परन्तु सभी योग का एक ही लक्ष्य है- शरीर और मन को स्वस्थ व शांत बनाना। योग साधना सभी व्यक्ति के लिए वैसे ही जरूरी है जैसे- भोजन, पानी व हवा। योग क्रिया केवल योगियों के लिए है, ऐसा सोचना अज्ञानता है। योगग्रंथों में योग के 8 अंगों का वर्णन किया गया है- यम, नियम, आसन, प्राणायाम, प्रत्याहार, धारण, ध्यान और समाधि है। इन योगिक क्रियाओं में योगियों के लिए केवल ध्यान की अंतिम अवस्था और समाधि ही है। अन्य सभी क्रियाओं का अभ्यास कोई भी व्यक्ति कर सकता है, क्योंकि योग में आसन का अभ्यास शरीर को स्वस्थ बनाने के लिए बनाया गया है। प्राणायाम से मन व मस्तिष्क स्थिर व स्वस्थ होता है।प्रत्याहार और धारणा में आंतरिक शक्तियों या दिव्य शक्ति की प्राप्ति के लिए मन को एकाग्र कर स्थिर किया जाता है। ध्यान के अभ्यास में सूक्ष्म शरीर व आंतरिक शक्तियों पर चिंतन व मनन करते हुए शक्ति को प्राप्त किया जाता है और उन शक्तियों का प्रयोग अच्छे कार्य के लिए किया जाता है। ध्यान में निरंतर लगे रहने से व्यक्ति को आलौकिक शक्ति का ज्ञान प्राप्त होता है। ध्यान का अभ्यास करते हुए जब व्यक्ति ऐसी अवस्था में पहुंच जाता है कि उसे बाहरी संसार का कोई ध्यान नहीं रह जाता, तो वह समाधि की अवस्था कहलाती है। ध्यान में लीन होकर समाधि धारण करने वाले व्यक्ति अंतत: मोक्ष को प्राप्त करते हैं। योग क्रिया का अभ्यास 2 कारणों के लिए किया जा सकता है- सांसारिक, शारीरिक व मानसिक स्वास्थ्यता तथा आध्यात्मिक ज्ञान की प्राप्ति के लिए।

मानव जीवन स्थूल पदार्थों, संरचनात्मक अवयवों तथा सूक्ष्म अदृश्य तात्विक संचेतना का एक मिश्रण है। मानव शरीर की संरचनात्मक प्रणाली में सांस-प्रणाली, पाचन-प्रणाली, कर्णेद्रियों, नेत्र-इंद्रियों जैसी अनेक शारीरिक क्रियाएं होती है। संचेतन प्रणाली में मन और मस्तिष्क आदि क्रिया प्रणाली के अतिरिक्त कुछ आंतरिक, सूक्ष्म और अमूर्त रूप अभौतिक तत्व है। चेतन मन से जुड़ी वासनाओं, अनुभूतियों व भावों की आदिम प्रवृत्तियां होती है। यह एक अंत:संचरित तंत्र के जरिए बाहरी संरचनात्मक अंगों के साथ मिलकर समूचे भौतिक शरीर की मानसिक, वाचिक (बोलना) एवं शारीरिक क्रियाओं का संचालन करता है तथा इनका मानसिक स्थिति पर तीव्र नकारात्मक एवं दूषित प्रभाव पड़ता है। इस नकारात्मकता सोच को अपने मन में परिवर्तित करना ही योग एवं ध्यान का परम लक्ष्य है।

भारतीय संस्कृति में पुराने समय से हीं ´योग साधना´ मनुष्य के जीवन का एक अंग रहा है। ´योग साधना´ की उत्पत्ति कब हुई इसकी वास्तविक जानकारी किसी के पास नहीं हैं। कुछ योग गुरूओं का कहना है कि इसकी उत्पत्ति लगभग 500 साल पहले हुआ था तथा कुछ योग विद्वानों के अनुसार योग का प्रारंभ लगभग 2500 वर्ष पहले हुआ था। परन्तु हिन्दू धार्मिक ग्रंथ के अनुसार योग साधना का अभ्यास युगों से चला आ रहा है। प्राचीन समय में ऋषि-मुनि योग साधना करते हुए अपने शरीर को स्वस्थ रखते थे और फिर योग साधना से मिलने वाली अपनी लम्बी आयु में धारणा, ध्यान व समाधि का अभ्यास करते हुए परमात्मा में लीन हो जाते थे अर्थात वे जीवन-मरण के चक्र से मुक्त हो जाते थे। योग साधना का प्रारंभ संसार में मनुष्य के शारीरिक स्वास्थ्य के लिए बनाया गया है। पहले के समय में योग साधना का अभ्यास सभी लोग करते थे, जिससे वे शारीरिक स्वास्थ्यता प्राप्त करते थे और लम्बी आयु तक जीते थे। यह योग साधना युगों से चली आ रही हैं।

आज के परमाणु युग में जहां जनसंख्या से लेकर टेकनालॉजी का विकास तेजी से हो रहा है, वहीं आवश्यकता भी तेजी से बढ़ती जा रही है। विज्ञान द्वारा आज जिस तरह सभी आवश्यकतों की पूर्ति की जा रही है, वहीं मानव जीवन में उतनी ही तेजी से अनेक समस्याएं भी उत्पन्न हो रही है। आज लोग शारीरिक व मानसिक दोनों ही रूप से अस्वस्थ है। लोगों में शारीरिक व मानसिक अनेक प्रकार के रोग उत्पन्न हो रहे हैं। कुछ ऐसे भी रोग है जिन्हे ठीक करना विज्ञान की पहुंच से बाहर है। चिकित्सा विज्ञान जितनी खोज करता जा रहा है, उतने ही अधिक रोग उत्पन्न होते जा रहे हैं। आज के समय में जहां लोगों के पास किसी भी कार्य को करने के लिए समय नहीं होता, वहीं दूसरी ओर लोगों को उनकी मानसिक परेशानी दूर करने की कोई सही चिकित्सा नहीं मिल पा रही है। आज के समय में कुछ ऐसे भी रोग है, जिन्हे ठीक करना अत्यंत कठिन है। चिकित्सा विज्ञान ने ऐसे रोगों के लिए चिकित्सा तो बनाई है, परन्तु वे इतनी महंगी है कि सभी लोग उसके अनुसार पैसा खर्च नहीं कर सकते हैं। आमतौर पर शरीर को स्वस्थ बनाए रखने के लिए कि जाने वाली दवाईयों के प्रयोग से लोगों को पूर्ण स्वस्थ्यता प्राप्त नहीं होती। चिकित्सा विज्ञान ने अब तक ऐसी कोई भी खोज नहीं की है, जो लोगों की मानसिक शांति व प्रसन्नता दे सके। चिकित्सा विज्ञान ने कुछ ऐसे दवाईयों को बनाया है, जिससे नींद आना या बेहोशी जैसी स्थिति पैदा कर व्यक्ति को कुछ क्षण के लिए शांत किया जा सकता है। परन्तु नींद से उठने के बाद वही समस्या, वही मानसिक परेशानी उत्पन्न हो जाती है। अत: मानव जीवन में उत्पन्न सभी शारीरिक व मानसिक रोगों को दूर करने का एक ही साधन है। इस साधन का उपयोग देवताओं से लेकर आम मानव भी करते आएं हैं। यह साधना है- ´योग´। योग ही ऐसी साधना है, जिससे लोग आज के वातावरण में अपने मानसिक व शारीरिक स्वास्थ्य को बनाएं रख सकते हैं। योग ही ऐसा साधन है, जो लोगों को रोगों से मुक्त करा सकता है। भारत में प्राचीन काल से ही इस योग साधना का प्रयोग चला आ रहा है। हम जानते हैं कि पहले के लोग आज के लोगों की अपेक्षा अधिक शक्तिशाली, लम्बे, चौड़े व स्वस्थ होते थे। उनकी आयु भी आज की अपेक्षा अधिक होती थी। इसका कारण यह है कि पहले लोगों को योग का ज्ञान था और जिनको इसका ज्ञान नहीं होता था, वे भी किसी न किसी रूप में योग की भिन्न क्रिया का अभ्यास कर लेते थे। उनकी चाहे या अनचाहे रूप से की जाने वाली योग क्रिया ही उन्हे स्वस्थ व लम्बी आयु प्रदान करती थे। योग से मिलने वाले लाभों का एक अन्य कारण भी है। हम जानते हैं कि विभिन्न प्रकार के रोग उत्पन्न होने का कारण वायु में मौजूद दूषित सूक्ष्म परमाणु कण तथा पेड़-पौधे का काटना होता है। वायु में प्रदूशण से शारीरिक स्वास्थ्यता और पेड़-पौधों के सम्पर्क में न होने से मानसिक परेशानी बढ़ती है। लोगों के आस-पास प्राकृतिक वातावरण न होने के कारण लोगों को मानसिक शांति नहीं मिल पाती। चूंकि योग का अभ्यास सीधे व्यक्ति को प्रकृति के संपर्क में लाता है। जिससे लोगों के शारीरिक स्वास्थ्यता के साथ मन व मस्तिष्क को शांति व एकाग्रता मिलती है। योग भारत में आदि काल से ही चला आ रहा है और लोग योग से मिलने वाले लाभों को समझने लगें। आज योग साधना का अभ्यास केवल भारत में ही नहीं, बल्कि चीन, जापान, रूस, अमेरिका जैसे देशों में भी हो रहा है। ऐसे देश जहां विज्ञान ने अनेक आश्चर्यजनक खोज की है वहां के लोग फिर भी वे योग चिकित्सा को मानते हैं। भारत तथा अन्य कई देशों में चिकित्सक अपनी चिकित्सा के साथ योग क्रिया का अभ्यास करने की सलाह देते हैं, जिससे लोगों में स्वास्थ्य दर बढ़ने लगी है। योग सभी व्यक्तियों के लिए लाभकारी है जैसे बूढे़, बच्चे, जवान, स्त्री, रोगी, निरोगी आदि।

साधारण भाषा में ´योग´ जीवन को सुख व शांति के साथ जीने का सबसे आसान रास्ता है। योग के अभाव में शरीर और मन अनेक प्रकार के रोगों का केन्द्र बन जाता है। योग के बिना व्यक्ति संसारिक व आध्यात्मिक सुख को प्राप्त नहीं कर पाता। अत: योग को अपनाकर व्यक्ति अपनी इच्छा के अनुसार फल को प्राप्त कर सकता है। जीवन में मिलने वाली कठिनाईयों को दूर कर सकता है। योग साधना को करने से व्यक्ति शारीरिक व मानसिक रोगों को दूर कर स्वस्थ व प्रसन्न रह सकता है। जिसमे जीवन की उच्च स्थिति अर्थात परमात्मा को जानने की लालसा हो वे योग के मार्ग पर बढ़ते हुए ध्यान और समाधि के द्वारा उस स्थान को भी प्राप्त कर सकता है।

भागवत गीता´ में भगवान श्रीकृष्ण अर्जुन को समझाते हुए कहते हैं-

तपस्विम्य, अधिक: योगी:, ज्ञामिम्य: अपि, मत अधिक:

कमिम्य: च, अधिक: योगी तस्मात योगी भव अर्जुन

भगवान श्रीकृष्ण ने योग को योगी, तपस्वी, ज्ञान और कर्मों से अधिक श्रेष्ठ माना है। भगवान श्रीकृष्ण महाभारत में ´गीता´ का पाठ सुनाते हुए अर्जुन को कहते हैं- ´´हे अर्जुन! योगी योग रूढ़ होकर मेरी अर्न्तात्मा में प्रवेश कर जाता है अत: तुम भी योगी बन जाओ।

योग क्या है?

योग शब्द की उत्पत्ति संस्कृत भाषा के ´युज् समाधौ´ धातु से बना है, जिसका अर्थ ´समाधि´ होता है। ´यूज´ धातु से बना होने के कारण इसका अर्थ ´जुड़ा´ या ´मिला´ हुआ भी होता है। इसका एक अन्य अर्थ शरीर और मन की पूर्ण सजगता के साथ कार्य करना भी होता है। योग क्रिया या साधना में मनुष्य शारीरिक स्वस्थ्यता के अतिरिक्त अपने आत्म ज्ञान द्वारा ईश्वर शक्ति से जुड़ जाता है। योग साधना में आत्मा व परमात्मा का मिलन होता है। इस मिलन में मनुष्य का शारीरिक, मानसिक, बौद्धिक तथा आध्यात्मिक ज्ञान भी शामिल होता है। एक महान व्यक्ति के अनुसार ´´ योग शरीर, मस्तिष्क तथा आत्मा की सभी शक्तियों को ईश्वर से जोड़ता है।´´ वे कहते हैं- ´´इसका अर्थ है बुद्धि, मन, भावना तथा इच्छा को अनुशासित करना। योग के शब्दों में यह कहा जा सकता है कि योग के द्वारा जीव आत्मा का ऐसा संतुलन जिससे कोई भी व्यक्ति जीवन की सभी स्थितियों को समान भाव से देख सके।

योग के द्वारा मनुष्य को शारीरिक एवं मानसिक बुद्धि के विकास के साथ-साथ आध्यात्मिक ज्ञान भी प्राप्त होता है।

योग के कई अर्थों में बताया गया है। योग का अर्थ है चित्त (मन) की चंचलता को रोकना अर्थात योगाश्चित्तवृत्ति को रोकना आदि योग है। योग की परिभाषा नागोजि भटठ् इस तरह देते हैं अंत:करण की वृत्तियों का लय ही योग है अर्थात शरीर को चलाने वाले मन को वश में करना ही योग है। सम्प्रज्ञात और असम्प्रज्ञात भेद से योग 2 प्रकार का होता है- ध्येय तत्व का समीचीन नया साक्षात्कार जिस समाधि में हो वह सम्प्रज्ञात है। सम्प्रज्ञात समाधि सबीज नामों से भी जानी जाती है। दूसरे शब्दों में योग वह है, जिसमें ध्येय साक्षात्कारारब्ध निरोध रूप मन की अवस्था का नाम सम्प्रज्ञात योग है।

कुछ ऐसे भी योग के रचनाकार हैं, जो योग का अर्थ अन्य रूप में देते हैं। हठयोग के अध्ययन करने वाले व लिखने वाले योग के कुछ अन्य ही अर्थ भी बताते हैं। योग का वर्णन करते हुए कहा गया है कि योग को आत्मा व परमात्मा को से जुड़ना कहना गलत होगा, क्योंकि दर्शन मतानुसार नींव व आत्मा अलग-अलग वस्तु नहीं है और आत्मा व परमात्मा का जो भेद होता है, उसे बांटा नहीं जा सकता। अत: यह भेद औपाधिक (गलत, छल) है, क्योंकि चेतन त्वेन तो एक ही है। अविद्या के द्वारा जो भेद होता है, वह योग के अभ्यास करते हुए समाधि के द्वारा निवृत्ति हो जाने पर चेतना में भेद नहीं रह जाता जैसे ´वेदान्त दर्शन´ में लिखा गया है- घटाकोष और मठाकाश की उपाधिरूप घट और मठ नष्ट हो जाने पर एक महाकोष ही रह जाता है। अत: जीव के अन्दर के संसारिक जीवत्व) भाव खत्म होकर ब्रह्मात्व (परमात्मा, ईश्वर) भाव में लीन हो जाना ही योग है। योग के द्वारा मानव आम जीवन से ऊपर उठकर व्यवहार करता है तथा योग से मनुष्य का मन और आत्मा (सूक्ष्म शरीर) परमात्मा (ईश्वर) में मिलकर एक हो जाता है। इसलिए योग को आत्मा और परमात्मा का एक होना कहा गया है।

योग ग्रंथ में योग के 8 अंगों को बताया गया है। योग के सभी क्रिया का पूर्ण रूप से करते हुए मन की चंचलता पर नियंत्रण करते हुए असम्प्रज्ञात समाधि तक पहुंचकर अपने चैतन्य स्वरूप को चेतना में लगा देना ही योग है।

प्राचीन ऋषि-मुनि जड़ चेतन (जीव और निर्जीव) दोनों में एक ही तत्व का होना मानते हैं। मनुष्य के अन्दर एक आत्मा तत्व होता है, जिसे चेतना कहते हैं। यह चेतना तत्व सम्पूर्ण ब्रह्माण्ड को ईश्वर से जोड़ता है। जब योग के द्वारा मनुष्य के अन्दर की चेतन तत्व (आत्मा) ब्रह्माण्ड के चेतन तत्व (ईश्वर) से मिल जाता है, जिससे मनुष्य की शारीरिक एवं आत्मिक शक्ति हजार गुना अधिक हो जाती है।

भागवत गीता´ में योग का वर्णन-

´कर्मस कोशलं योगा´

अर्थात किसी काम को पूर्ण रूप से करना ही योग है। दूसरे शब्द में शरीर और मन से जो कार्य किया जाता है उसे योग कहते हैं। संसार में मौजूद कोई भी प्राणी (मनुष्य या अन्य जीव) प्रतिदिन अपने कर्म को करता है। प्रतिदिन किये जाने वाले ये कर्म मन के अनुसार, शरीर के अंगों के सहयोग से पूर्ण होते हैं और इस कर्म से मिलने वाले फल को भोगते हैं। यदि मनुष्य अच्छे कर्म करते हैं, तो अच्छा और बुरे कर्म करने पर बुरा फल पाते हैं। अत: योग मनुष्य को अपने अच्छे कर्म को सही रूप से करने और उसके अच्छे फल को भोगने की मार्ग दिखाता है। ´भागवत गीता´ के अनुसार यही योग है।

उपनिषदों के अनुसार योग संचेतन की वह उच्च स्थिति है, जिसमें मस्तिष्क एवं बुद्धि सभी गतिविधियां रुक जाती है।

स्वामी शिवानंद ने योग का वर्णन करते हुए स्पष्ट रूप से कहा है- ´´योग मन, वचन व कर्म का सामंजस्य तथा एकीकरण या मस्तिष्क, हृदय और हाथों का एकीकरण है´´ इस प्रकार स्वामी सत्यानंद सरस्वती योग को स्पष्ट करते हुए कहते हैं´´ मानव के शारीरिक व मानसिक सामंजस्यता से अन्य सकारात्मक सदगुण उत्पन्न होते हैं। इस सभी से योग की अनेकानेक परिभाषाएं उभरती हैं´´ नीचे ´भागवत गीता´ के योग खंड से चुनी गई परिभाषा दी जा रही है-

´योग सफलता और असफलता के प्रति स्थिति प्रज्ञात होता है।

´योग कार्य की दक्षता व निपुणता होता है।´

´योग जीवन का सर्वोच्च सफलता है।´

´योग दु:खनाशक होता हैं।´

योग को साधारण रूप में संचेतना, रचनात्मकता, व्यक्तित्व विकास तथा स्वयं के विज्ञान तथा शरीर व मस्तिष्क के विज्ञान के रूप में भी परिभाषित किया जा सकता है। सभी व्यक्तियों के लिए योग का अर्थ अलग-अलग हो सकता है फिर भी यह तथ्य पूर्णत: स्पष्ट है कि योग का सम्बंध मानव के शरीर, बुद्धि तथा संचेतन के समान्वित रूप से रहता है।

योग के द्वारा मन के विचारों को स्थिर कर आत्मा में लीन करना ही योग है। शरीर में मौजूद मन भी शरीर के अन्य अंगों की तरह कार्य करता है, परन्तु मन का संचालन संसारिक वस्तुओं से होने के अतिरिक्त आत्मा तत्व से भी जुड़ा होता है तथा मन का संचालन उसी सूक्ष्म तत्व आत्मा से क्रियाशील रहती है। मन ही आत्मा को बाहरी विषयों को आत्मसात करने के लिए प्रेरित करता है। मन हर समय अपना कार्य करता रहता है तथा यह चंचल एवं चलायमान है। मन हमेशा इधर-उधर भटकता रहता है। मन सम्पूर्ण शरीर से एक सथा जुड़ा रह सकता है।

´महर्षि पतंजली´ के अनुसार ´योगाश्चित्त वृति निरोध´ अर्थात मन के स्वभाव, मन की चंचलता को बाहरी वस्तुओं में भटकने से रोकना या शांत करना ही योग है।

पतंजलि के योग दर्शन के अनुसार चित्तवृतियो (मन के विचार) को क्रमश: स्थिर एवं एकाग्र करते हुए मन को निस्पन्द स्थिति में लाना होता है। यह चित्त अपनी सत्य, स्वाभाविक स्थिति एवं पवित्र स्थिति में आने या रहने की हमेशा कोशिश करते रहते हैं। परन्तु इन्द्रियां मन को खींचती रहती है। संसारिक वस्तुओं से मन को हटाकर मन को आत्मा में लीन करना (लगाना) ही योग है। योग ही ऐसा साधन है जिससे मन को नियंत्रित कर चेतन आत्मा का दर्शन (देखना) कर सकता है।

आत्मा और परमात्मा को जोड़ने के लिए योग के 8 अंग हैं- यम, नियम, आसन, प्राणायाम, प्रत्याहार, धारणा, ध्यान और समाधि।

योग साधना की अनेक क्रियाएं होती है, परन्तु योग के सभी क्रियाओं का लक्ष्य एक ही होता है। जिस तरह पर्वतों से निकलने वाली नदियों का नाम अलग-अलग होता हैं और बहने के रास्ते अलग-अलग होते हैं परन्तु अंत में वे सभी समुद्र में जाकर मिल जाती है। समुद्र में मिलने से जिस तरह नदी का अपना कोई अस्तित्व नहीं रह जाता और वह समुद्र का हिस्सा बन जाती है, उसी तरह योग की अलग-अलग क्रियाओं को करते हुए मनुष्य ईश्वर में मिल जाता है। योग से परमतत्व की प्राप्ति होने पर मनुष्य को संसार की किसी वस्तु की इच्छा नहीं रह जाती तथा वे संसार के सभी वस्तु में ईश्वर को ही देखता है। योग से मन को सही ज्ञान प्राप्त होता है तथा मन का ध्यान आत्मा तत्व में लगने लगता है, जिससे मन को परम शांति मिलती है। इस संसार में यदि किसी को ईश्वर का ज्ञान प्राप्त करना है या उस सूक्ष्म शक्ति को जानना है जिससे इस संसार का संचलन होता है तथा जीवन के अस्तित्व के बारे में जानना है, तो उसे एक ही चीज से प्राप्त किया जा सकता है, वह हैं ´योग´।

योग के कई प्रकार है-

1. कर्म योग

2. राज योग

3. हठयोग

4. भक्ति योग

5. कुण्डिलिनी योग

6. मंत्र योग

7. ज्ञान योग

मनुष्य अपनी इच्छा के अनुसार किसी भी योग क्रिया को कर सकता है। इनमें किसी योग क्रिया को नियमानुसार करना ही योग है। योग का कोई भी रास्ता सरल नहीं है तथा योग के अभ्यास में धैर्य व आत्मविश्वास ही इसकी सबसे बड़ी सफलता है। इन सभी मार्गो पर कठिन अभ्यास को निरंतर करते रहना जरूरी है।

भक्ति योग-

जिस मनुष्य का स्वभाव भावना या भक्ति में लीन होना हो उसे भक्ति योग कहते हैं। भक्ति चाहे भगवान के प्रति हो, देश के प्रति हो या किसी महान व्यक्ति या गुरू के प्रति हो।

कर्म योग-

जो मनुष्य निरंतर अपने काम में लगे रहते हैं, उन्हे कर्मयोगी कहते हैं। योग वशिष्ट में लिखा है- ´´जब कोई मनुष्य अपने अन्दर किसी प्रकार की इच्छा या फल की आशा किये बिना ही निरंतर अपने कार्य को करता रहता है, तो उसके द्वारा किया जाने वाला कर्म ही योग होता है। इस कर्म योग के रास्ते पर चलना अधिक कठिन है। आज लोग किसी काम से पहले उसके फल की इच्छा रखते हैं अत: आज के समय में अपने में ऐसी भावना का त्याग करना ही सबसे बड़ा योग है।

ज्ञान योग-

ज्ञान योग में ऐसे व्यक्ति आते हैं, जो शास्त्र-पुराणों का अध्ययन करते हैं और अपने ज्ञान के अनुसार ही बातों का अर्थ लगाते हैं। वे अपने ज्ञान व अनुभव के बल पर ही संसार में कुछ अलग कर दिखाते हैं, ऐसे लोग ही ज्ञान योगी कहलाते हैं। इस योग में लीन रहने वाले व्यक्ति अपने बल पर कुछ विशेष भावनाएं मन में लेकर जीते हैं। ऐसे व्यक्ति के मन में ´मैं कौन हूं? मेरा अस्तित्व क्या है ? संसारिक क्रिया अपने आप क्यों बदलती रहती है? कौन है जो इस संसार को चला रहा है? ऐसे विचार उत्पन्न होने पर वे उस वास्तविता की खोज में निकल जाते हैं। इसे ही आत्मज्ञान कहते हैं। इस ज्ञान को प्राप्त करने के लिए जो एकाग्रता व शांति भाव बनाता है और चिंतन करते हुए सत्य की खोज करता है, वे ज्ञान योगी कहलाता है।

राज योग-

अधिक चिंतन करने वाले तथा अपने मानसिक क्रिया-प्रतिक्रिया से किसी क्रिया को गहराई से अध्ययन करने वाले लोग ही राजयोगी होते हैं। राज योगी मानव चेतना (सूक्ष्म शक्ति) को जानने की कोशिश करते है। इस योग में आत्मदर्शन की गहराईयों में उतरना होता है। योगदर्शन में योग के 8 अंग बतलाए गए है। योग के सभी अंगों को करने से व्यक्तियों को आत्मज्ञान होता है तथा वे उस सूक्ष्म शक्ति का दर्शन कर पाते हैं जिससे यह संसार क्रियाशील है और जिससे मानव का अस्तित्व मौजूद है।

हठयोग-

हठयोग क्रिया अर्थात किसी क्रिया को ´जबर्दस्ती करना´ है। जब कोई व्यक्ति अपनी चेतना व इच्छा शक्ति को बढ़ाने के लिए या बुद्धि का उच्च विकास के लिए ऐसे रास्ते अपनाते हैं जो अत्यंत कठिन है, तो उसे हठयोग कहते हैं। ऋषि पंतजलि ने अपने ´योग दर्शन´ में कहा है कि अभ्यास के द्वारा चित्तवृति (मन के विचार) को रोकना ही योग है। मन के भटकने या चंचलता को स्थिर कर किसी एक दिशा में केन्द्रित करना ही योग है। फिर मन को किसी आसन में बैठकर रोका जाए या हठयोग क्रिया (जबर्दस्ती) के द्वारा ही रोका जाएं। हठयोग में प्रयोग होने वाले ´ह´ का अर्थ चन्द्र और ´ठ´ का अर्थ सूर्य होता है। योग में नाक के बाएं छिद्र को चन्द्र व दाएं छिद्र को सूर्य कहा गया है। दाएं छि्रद्र से बहने वाली वायु ´पिंगला´ नाड़ी में बहती है और बाएं छिद्र से बहने वाली वायु ´इड़ा´ नाड़ी में बहती है। शरीर में वायु का संचार होने से ही प्राणी जीवित रहता है। मानव जीवन में शारीरिक क्रिया सूर्य नाड़ी से बहने वाली वायु के कारण होती है और मस्तिष्क की क्रिया चन्द्र नाड़ी से बहने वाले वायु के कारण होती है। सूर्य नाड़ी की अधिक क्रियाशीलता के कारण शारीरिक क्रिया अधिक क्रियाशील रहती है। शारीरिक व मानसिक क्रिया में संतुलन बनाएं रखने के लिए दोनों नासिकाओं (नाक के दोनो छिद्र) का समान होना आवश्यक है। हठयोग क्रिया का मुख्य आधार वायु प्रवाह को नाक के दोनों छिद्रों से समान रूप में प्रवाहित करना है। हठयोग के शारीरिक क्रिया को आसन कहते हैं। प्राणायाम व मुद्रा भी हठयोग का अंग है। ऐसी क्रिया जिसको करते हुए व्यक्ति को अधिक कष्ट देता है, उसे हठयोग कहते हैं और इससे शारीरिक व मानसिक स्वच्छता प्राप्त होती है।

कुण्डलिनी योग-

कुण्डलिनी योग ऐसी योग क्रिया है, जिसमें व्यक्ति अपने अन्दर मौजूद कुण्डलिनी शक्ति को जागृत कर दिव्यशक्ति व ज्ञान को प्राप्त करता है। कुण्डलिनी शक्ति को अंग्रेजी भाषा में ´प्लक्सस´ कहते हैं। कुण्डलिनी शक्ति सुषुम्ना नाड़ी में नाभि के निचले हिस्से में सोई हुई अवस्था में रहती है। यही प्राण शक्ति का केन्द्र होता है, जिससे सभी नाड़ियों का संचालन होता है। योगशास्त्रों में मानव शरीर के अन्दर 6 चक्रों का वर्णन किया गया है। कुण्डलिनी शक्ति को जब ध्यान के द्वारा जागृत किया जाता है, तब यही शक्ति जागृत होकर मस्तिष्क की ओर बढ़ते हुए शरीर के सभी चक्रों को क्रियाशील करती है। कुण्डलिनी के साथ 6 चक्रों का जागरण होने से मनुष्य को दिव्यशक्ति व ज्ञान की प्राप्ति होती है। इस ध्यान के द्वारा अपने शक्ति को जागरण करना ही कुण्डलिनी योग कहलाता है।

मंत्र योग-

भारतीय संस्कृति के हिन्दू धर्म के अनेक ग्रंथ व वेद, पुराणों में विभिन्न प्रकार के मंत्रों का प्रयोग किया गया है। इनमें प्रयोग किये जाने वाले मंत्रों में अत्यंत शक्ति होती है, क्योंकि इन मंत्रों को पढ़ने से जो ध्वनि तरंग उत्पन्न होती है, उससे शरीर के स्थूल व सूक्ष्म अंग तक कंपित होते हैं। विज्ञान के द्वारा अनेक परिक्षणों से यह साबित हो गया है कि मंत्रों में प्रयोग होने वाले शब्दों में भी शक्ति होती है। मंत्रों में प्रयोग होने वाले कुछ ऐसे शब्द हैं, जिन्हे ´अल्फ वेव्स´ कहते हैं। मंत्र का यह शब्द 8 से 13 साइकल प्रति सैंकेंड में होता है और यह ध्वनि तरंग व्यक्ति की एकाग्रता में भी उत्पन्न होता है। इन शब्दों से जो बनता है, उसे मंत्र कहते हें। मंत्रों का जप करने से व्यक्ति के अन्दर जो ध्वनि तरंग वाली शक्ति उत्पन्न होती है, उसे मंत्र योग कहते हैं।

कुछ अन्य योग भी है जैसे- प्रेमयोग, लययोग, नादयोग, शिवयोग, ध्यानयोग आदि। ये सभी योग के छोटे रूप है। इन योग के किसी कार्य को पूर्ण लगन से करना भी योग ही है। भगवान का प्रतिदिन श्रद्धा व भक्ति से ध्यान करना भी योग ही है।

लययोग-

भगवान को प्राप्त करने का सबसे आसान व सरल योग है लययोग। प्राण और मन का लय हो जाना ही आत्मा का परमात्मा से मिलना है। आत्मा में ही सब कुछ लय कर देना या लीन हो जाना ही लययोग है। अपने चित्त को बाहरी वस्तुओं से हटाकर अंतर आत्मा में लीन कर लेना ही लय योग है।

नाद योग-

जिस तरह योग में आसन के लिए सिद्धासन और शक्तियों में कुम्भक प्राणायाम है, उसी तरह लय और नाद भी है। परमात्मा तत्व को जानने के लिए नादयोग को ही महान बताया गया है। जब किसी व्यक्ति को इसमें सफलता मिलने लगती है, तब उसे नाद सुनाई देता है। नाद का सुनाई देना सिद्धि प्राप्ति का संकेत है। नाद समाधि खेचरी मुद्रा से सिद्ध होती है।

प्रेमयोग-

व्यक्ति के मन में जब किसी कार्य के प्रति सच्ची लगन होती है, तभी प्रेम का उदय होता है। जब व्यक्ति के अन्दर प्रेम या निष्ठा अधिक दृढ़ हो जाता है, तब प्रेमयोग कहलाने लगता है। व्यक्ति के मन में ईश्वर के प्रति प्रगढ़ एवं अगाध श्रद्धा होती है। यह श्रद्धा जब अंतिम अवस्था में पहुंच जाती है, तब भगवान की प्राप्ति होती है।

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Nadi Sodhana (Alternate Nostril Breathing)

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Nadi Sodhana (Alternate Nostril Breathing)

Technique:-

1. Sit in a comfortable crosslegged position.

2. Using your right hand, fold your pointer and middle fingers into your palm, leaving your thumb, ring finger, and pinky sticking up (Vishnu Mudra).

3. Bring your thumb to the right side of your nose and your ring finger to the left side.

4. Close off your right nostril with your thumb.

5. Inhale through your left nostril.

6. Close off your left nostril with your ring finger.

7. Open and exhale through your right nostril.

8. Inhale through your right nostril.

9. Close off your right nostril with your thumb.

10. Open and exhale through your left nostril.

11. Inhale through your left nostril.

12. Continue alternating 5 to 10 times.

Benefit:- This breath is balancing, relaxing, and calming

ABOUT YOGA

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What is Yoga

The word Yoga comes from the Sanskrit word "Yuj" meaning to yoke, join or unite. This implies joining or integrating all aspects of the individual - body with mind and mind with soul - to achieve a happy, balanced and useful life, and spiritually, uniting the individual with the supreme. In India, Yoga is considered one of the six branches of classical philosophy and is referred to throughout the Vedas - ancient Indian scriptures and amongst the oldest texts in existence.The Upanishads are also broadly philosophical treatises which postdate the Vedas and deal with the nature of the "soul" and universe. However, the origins of yoga are believed to be much older than that, stemming from the oral traditions of Yogis, where knowledge of Yoga was handed down from Guru (spiritual teacher) to Sisya (spiritual student) all the way back to the originators of Yoga, "the Rishis," who first began investigation into the nature of reality and man's inner world. Legend has it that knowledge of Yoga was first passed by Lord Shiva to his wife Parvati and from there into the lives of men.

The Paths of Yoga

There are said to be 4 main paths (Margas), according to the Bhagavad Gita, by which to reach the ultimate goal of Yoga - "Kaivalya." There is the path of Knowledge (Jnana Marga) in which one learns to discriminate between what is real and what is illusory, the path of selfless work (Karma marga), the path of devotion (Bhakti Marga) and the path of control of the mind (Yoga Marga) where all the activities of the mind and consciousness are studied and brought under control. From these have come the various paths of yoga which can be followed.

Raja yoga involves mastery of the mind and senses in Samadhi; essentially the advanced aspects of Patanjali's astanga yoga.
Hatha yoga is the yoga of the will which involves cultivating ones energy to arouse Kundalini primarily by means of asana and pranayama.
Mantra yoga involves reciting sacred syllables to reach perfection.
Laya yoga involves absorption in god to experience ultimate bliss.
Bhakti yoga requires absolute devotion to god to achieve the ultimate goal.
Karma yoga achieves this through selfless work without thought of personal reward.
Jnana yoga is the yoga of knowledge cultivating the discrimination between spiritual reality and the illusion of the material world.

It must be realised that there are no clear cut boundaries between these various paths and all draw on the practices and philosophy of the others; effectively all paths have the same goal and "tread the same terrain." They are different views of the same topic.

The Philosophy of Yoga

The philosophy of Yoga comes from many sources and has been presented in many fashions with differing emphasis depending on the understanding of the author.

The Vedas and Upanishads give some of the earliest references to the paths of yoga. These scriptures form the basis of Indian religious practices but contain many varied references to yoga and other things.

There are the Puranas, also ancient, which deal with the nature of the universe.

Famous epics such as the Ramayana and Mahabarata contain stories of the gods and lectures on moral and philosophical subjects with references to yogis and yogic practices.

The Bhaghavad Gita is a particularly famous part of the Mahabarata which contains a detailed discourse on yoga by Krisna to Arjuna.

Other texts such as the Hatha Yoga Pradipika are more "technical manuals" of yoga which go into detail on technique as opposed to just the theory.

In general all these texts discuss Yoga from the particular standpoint of the authors and the paths to Yoga they have followed. In many ways this subject can be confusing for lack of a clear overview. This need is answered in the Yoga Sutras of Patanjali.

Yoga Sutras of Patanjali

The varied philosophies and methodologies of Yoga itself were clearly and methodically brought together and presented by the sage Patanjali in his set of 196 aphorisms called "The Yoga Sutras," written some 2200 years ago. The Sutras bring together all the various strands of theory and practice from all sources of yoga and present them in one concise, integrated and comprehensive text. How all the aspects interrelate and form part of the whole body of yoga are clearly elucidated. There are 8 disciplines to yoga as presented by Patanjali (thus Astanga yoga - 8 limbed yoga) which must be practiced and refined in order to perceive the true self- the ultimate goal of Yoga:

1. Yama - Universal ethics: Non-violence, truthfulness, non-stealing, sexual restraint and non-acquisitiveness.

2. Niyama - Principles of self conduct: purity, contentment, intense dedication or austerity, study of self and scriptures and self-surrender.

3. Asana - practice of the postures.

4. Pranayama - Breath control.

5. Pratyahara - withdrawal and control of the senses.

6. Dharana - concentration.

7. Dhyana - meditation.

8. Samadhi - a state of higher consciousness where the sense of self (ego) dissolves in the object of meditation and the individual self exists in its own pure nature.

The key elements of all the paths of yoga are presented in a balanced perspective and legend has it that Patanjali was himself a realised being and so writing from experience.

In the four chapters of his sutras he explains the levels of higher consciousness (Samadhi) which the aspirant must experience before reaching Kaivalya (emancipation) and the end of this world's spiritual pursuit. The second chapter deals with the methodology which must be followed to reach Samadhi and the hindrances which may be encountered. The unusual powers that may develop are also described with the warning that their lure must be avoided, while the final chapter covers the achievement of Kaivalya in detail.

These Sutras were and are still considered a most profound and enlightening study of the human psyche. Patanjali shows how through the practice of Yoga, we can transform ourselves, gain mastery over the mind and emotions, overcome obstacles to our spiritual evolution and attain the goal of yoga: liberation from the bondage of worldly desires. Written in Sanskrit, many commentaries and translations have been written over the centuries by various scholars and practitioners; each interpreting as per their era and understanding.