Sunday, March 16, 2014

Yogasara-Upanishad Mantra - 11

                          Yogasara-Upanishad Mantra - 11 
Dharana (concentration) is fixing the mind on an idea or a point or object either internal or external

Notes and Commentary

It is very difficult to say where concentration ends and meditation begins. Meditation follows concentration. Purify the mind first through the practice of yama (self-control) and niyama (discipline). Then take to the practice of dharana. Concentration without purity is of no use. There are some occultists who are much advanced in concentration. But they have no good character. That is the reason why they do not make any progress in the spiritual path. Some foolish, impatient yogic students take to dharana at once without undergoing the preliminary ethical training. They want to have a long jump. They break their legs and fall down. This is a serious blunder. Ethical perfection is of paramount importance.

Concentration is steadfastness of mind. If you remove all causes of distraction, your power of concentration will increase. A true brahmachari (celibate) who has preserved his virya (vitality) will have wonderful concentration. Attention plays a prominent part in concentration. He who has developed his power of attention will have good concentration. You should be able to visualise very clearly the object of concentration even in its absence. You must call up the mental picture in a moment's notice. If you have good practice in concentration you can do this without difficulty. He who has gained success in pratyahara (abstraction) by withdrawing the indriyas (senses) from the various objects will have good concentration. You will have to march in the spiritual path step by step, stage by stage. Lay the foundation of yama (right conduct), niyama, asana (posture), pranayama and pratyahara to start with. The super-structure of dharana (concentration), dhyana (meditation) and samadhi will be successful then only.
Asana is bahiranga sadhana (external practice); dhyana is antaranga sadhana (internal). When compared with dhyana and samadhi, even dharana is bahiranga sadhana. He who has steady asana and has purified the yoga-nadis and the pranamaya kosha (vital sheath) through pranayama will be able to concentrate easily.

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Yogasara-Upanishad Mantra - 11 (Continued) 

Dharana (concentration) is fixing the mind on an idea or a point or object either internal or external

Notes and Commentary
You can concentrate internally on any of the seven plexus or chakras or centres of spiritual energy, or at the tip of the nose, or tip of the tongue or externally on the picture of any devata (deity), Hari, Hara, Krishna or Devi. 

You can concentrate on the tick-tick sound of a watch or the flame of a candle, or on a black point on a wall, or on a pencil or rose flower or any pleasing object. This is concrete concentration. There can be no concentration without something upon which the mind may rest. The mind can be fixed easily on a pleasing object such as jasmine flower, mango, orange or a loving friend. It is difficult to fix the mind in the beginning on any object which it dislikes such as faecal matter, cobra, enemy, ugly face, etc. Practise concentration till the mind is well established on the object of concentration. 

When the mind runs away from the object of concentration, bring it back again and again to the object. Lord Krishna says: "As often as the wavering and unsteady mind goes forth, so often reining it in, let him bring it under the control of the self." (Gita Ch. VI - 26.)

If you want to increase your power of concentration you will have to reduce your worldly activities. You will have to observe mauna (vow of silence) for two hours daily. A man whose mind is filled with passion and all sorts of fantastic desires can hardly concentrate on any object even for a second. His mind will be oscillating like a balloon. Regulate and master the breath. Subdue the senses and then fix the mind on any pleasing object. Associate the ideas of holiness and purity with the object.

You can concentrate on the space between the two eyebrows (trikuti). You can concentrate on the mystic sounds (anahata dhvani) that you hear from your right ear. You can concentrate on Om picture. The picture of Lord Krishna with flute in hand and the picture of Lord Vishnu with conch, discus, mace and lotus are very good for concentration. You can concentrate on the picture of your guru or any saint also. Vedantins try to fix the mind on 
Atman, the inner Self. This is their dharana.


Dharana is the sixth stage or limb of ashtanga yoga or raja yoga of Patanjali Maharshi. In dharana you will have only one vritti or wave in the mind-lake. The mind assumes the form of only one object. All other operations of the mind are suspended or stopped. 

He who can practise real concentration for half or one hour will have tremendous psychic powers. His 'will' also will be very powerful.

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Yogasara-Upanishad Mantra - 10

                         Yogasara-Upanishad Mantra - 10
 Prakriti operates through three gunas

Notes and Commentary

Satva, rajas and tamas are the three gunas or qualities of the mind. Satva is purity or light or knowledge. Rajas is passion or activity. Tamas is inertia or darkness. By checking rajas and tamas you can increase the satva. When the satva is increased the mind becomes steady like the flame of a lamp in a windless place. He who is satvic can do real concentration and meditation and can enter into samadhi (super-conscious state) easily. A rajasic man loves power and objects of sense. A tamasic man does vicious actions on account of ignorance. Satva cannot stand by itself. It is mixed with disturbing rajas and tamas. When there is preponderance of satva, rajas and tamas get controlled. But they lurk in the mind all the same.

Where there is increase of satva, there is brightness, lightness, joy, purity, strength, peace and illumination. Your important duty is to increase satva and control the senses and the mind.

Other duties are secondary only. A sensible man only can understand this point.

The mind is wandering (kshipta) and unsteady through the disturbing energy rajas (passion) which makes the mind run towards various sensual objects. The mind becomes (mudha) forgetful when it is filled with tamas (inertia). Deep sleep supervenes on account of excess of tamas.

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Yogasara-Upanishad Mantra - 9

                          Yogasara-Upanishad Mantra - 9 
Pleasure also must be given up as pain

Notes and Commentary

Pleasure that is derived from sensual objects gives pain to one who discriminates. Worldly-minded persons who have lost the faculty of discrimination, rejoice in sensual objects on account of lack of discrimination. They weep in old age. You weep when you are born. You weep when you die. You weep in the interval also. Where then is pleasure in the world? Learn to discriminate. Become a yogi. Yoga will I put an end to all sorts of pain. Yoga will destroy all kleshas (afflictions). Wake up. Open your eyes. Practise yoga, my child!

Sensual pleasure is momentary, deceptive, illusory and imaginary. A mustard seed of pleasure is mixed with a mountain of pain. Enjoyment cannot bring about satisfaction of a desire. On the contrary, it makes the mind more restless after enjoyment through intense craving (trishnas and vasanas). Sensual pleasure is the cause of birth and death. This body is nothing but a mass of flesh, bone, and all sorts of filth.

Place before the mind the fruits of Self-realisation or life in the soul or Brahman or the eternal such as immortality, eternal bliss, supreme peace and infinite knowledge. If you remember these points always, the mind will be weaned from the cravings for sensual pleasure. Vairagya, viveka and mumukshutwa (dispassion, discrimination from the real and unreal and keen longing for liberation from birth and death) will dawn. You should seriously look into the defects of the sensual life and into the unreal nature of worldly life.

Just as pure gold which has been treated in the crucible with borax, etc., and rendered pure, shines brilliantly, so also the yogi, whose mind is rendered pure by the agents of vairagya and abhyasa, becomes a lustrous person.

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Yogasara-Upanishad Mantra - 8

                             Yogasara-Upanishad Mantra - 8 
Perception comes only when the mind is connected with the centre and external instrument

Notes and Commentary

Modification of mind is known as parinama. When milk is changed into curd, it is also parinama. Even so the mind gets modified into a vritti by assuming the form of the object it perceives. Knowledge of perception is a kind of transformation (parinama) of the mind.

Some people sleep with their eyes open. The object is there. The centre of vision is there and yet they cannot see the object. Why? Because the mind is not there. Therefore three things are necessary for perception of an object viz., the physical instrument, the external fleshy eyes which act as windows to the soul; the centre of the vision in the brain and the mind. It is the mind that really sees. It is the commander of the five senses. The senses carry the vibrations from outside to the mind. They are avenues of sense-knowledge.

According to Sankhya philosophy, it is the purusha or soul that is the real perceiver of an object. The sense transmits the sense-vibrations to the mind, and the mind in its turn presents the vibrations to the prime minister of the soul, the buddhi or intellect, the discriminative faculty, which is very close to the soul. Now, reaction comes in. With the reaction of the buddhi egoism manifests side by side. Then the whole thing is presented to purusha who really perceives all objects.

If the physical instrument, eye, is not in a good working order owing to cataract or any other disease, you cannot have perception of an object. The eye may be all right, but if the centre of vision that is situated in the occipital lobe of the brain at the back of the skull does not function properly owing to the diseases of this particular lobe of the brain, in that case also you can have hardly any perception of any object. The eye and the centre of the vision may be in sound condition, but if the mind is not linked with the centre and the external eye, you can hardly have perception of any object. Sometimes a man says: "I did not hear. I did not see. My mind was elsewhere." You will find such instances in your daily life.

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Yogasara-Upanishad Mantra - 8 (Continued) 

Perception comes only when the mind is connected with the centre and external instrument

Notes and Commentary

When you are deeply engaged in solving a mathematical problem, you do not hear any sound though your friends shout loudly by your side. Tram-cars and motor-cars run about in the street. If you are deeply engaged in something, you do not hear them. Why? Because your mind was not linked with the organ of hearing. The indriyas cannot do anything by themselves. They need the help of their master, the mind, at every moment. It is the mind that sees, hears, tastes, smells and feels. Senses simply transmit the sense-vibrations from outside to the mind.

The table that you see is a mental kalpana (imagination). This table, though you see it externally, really exists in your mind. A mental picture or image plus external something is the table. That which exists outside is unknown and unknowable. Mind reacts to external vibrations and you see the external universe. If there is no mind there is no universe. Where is the world for you during deep sleep? Hence this world is termed as manomatra jagat or manahkalpita jagat. This mind is the universe. There is no world apart from the mind.

How can a tiny lens produce a big image of a mountain? A small image is produced by the lens, the retina and the optic centre. It is the mind that develops and enlarges it. All the pictures do already exist in the mind. What you perceive as a big mountain outside is only the mental image plus some external unknowable something.

If you say: 'there is nothing outside', why do you run after food and water when you are hungry and thirsty? If everything is within, you should get satisfaction from hunger and thirst from within only. But it is not the case. 
There is something outside, call it avivarta (appearance) of Brahman, vilasa (expansion) of maya, chamatkara (trick) of avidya (ignorance), parinama (modification) of Vishnu, electrical waves of scientists, combination of anus (atoms) of Kanada or tatva (elemental) vilasa. It does not matter much.


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Yogasara-Upanishad Mantra - 7

                          Yogasara-Upanishad Mantra - 7 
Chitta is the mind-stuff from which the vrittis arise

Notes and Commentary

The thinking principle is a comprehensive expression equivalent to the Sanskrit term antahkarana. Antahkarana is a broad term used in vedanta. It includes manas (mind), buddhi (intellect), chitta and ahamkara (egoism or self-asserting principle).

The one mind assumes the three other forms, buddhi, chitta and ahamkara according to the different functions it performs (vrittibheda), just as one man is a judge in courts, president in a sabha, store-keeper in a store and general secretary of a managing committee. Manas is a sankalpavikalpatmaka (willing and doubting), It thinks whether to go to a place or not, whether to do this or not, and whether this is good or bad. The mind is of a doubting nature.

Buddhi (intellect) nischayatmaka (certitude). It is the determining faculty, It is that light of buddhi that determines one way or the other. I must go to Dehra Dun by this evening train. I must do this work. This is good. Chitta does the function of anusandhana (contemplation) and dharana (concentration). The function of memory also belongs to chitta. According to yoga philosophy, chitta is the mind-stuff or the mental substance; and the mind, intellect, and egoism are various processes in the mind-stuff.

Ahamkara is the self-arrogating principle. It does the function of abhimana (identification). It creates mamata (mineness). This is the root cause of all human sufferings. All vrittis hang upon this one "Aham Vritti" ('I' thought). It is the root cause of human ignorance.

It should be distinctly borne in mind that the thinking principle - mind - is not the Atman (Self) who is the fountain-source of all consciousness or knowledge. Just as a piece of iron moves in the presence of a mighty magnet, so also the little mind moves in the presence of the majestic Atman. Just as a minister works with fear in the presence of a king, so also the mind works in the same way in the presence of the king of kings, the Atman. Just as a mirror borrows its light from the sun, so also the mind borrows its light from the Atman, the Supreme Being.
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Yogasara-Upanishad Mantra - 6

                          Yogasara-Upanishad Mantra - 6
 Thought is a thing. Thought is a dynamic force

Notes and Commentary

Thought is as much a thing as the yonder piece of stone. It has weight, colour, shape, size and form. Thought is a dynamic force. It is caused by the vibrations of psychic prana (sukshma prana) on the mental substance. It is a force like gravitation, cohesion or repulsion. Thought travels or moves. Thought has got tremendous power. Thought can heal diseases. Thoughts can transform the mentality of persons. Thought can do anything. It can work wonders. The velocity of thought is unimaginable.

Thought is a finer force. This is supplied to us by food. If you read Chhandogya Upanishad - the dialogue between Uddalaka and Swetaketu - you will understand this point well. If the food is pure, thought also becomes pure. He who has pure thoughts speaks very powerfully and produces deep impression on the minds of the hearers by his speech. He influences thousands of persons through his pure thoughts. A pure thought is sharper than the edge of a razor. Entertain always pure sublime thoughts. Thought-culture is an exact science.

Thinking is of four kinds, viz., symbolic thinking, instinctive thinking, impulsive thinking and habitual thinking. Thinking through words is symbolic thinking. Instincts are more powerful than impulses. Thoughts of body, food, drink, bath, etc., are habitual thinking. You can stop easily symbolic thinking. It is difficult to stop instinctive and impulsive thinking.

Thought is a great force. Thought has tremendous power. It can be transmitted from one man to another man. You can move the world through thought-force. The powerful thoughts of great sages (rishis) of yore are still recorded in the akasha (akashic records). Yogis who have clairvoyant vision can perceive those thought-images. They can read them. You are surrounded by an ocean of thought. You are floating in the ocean of thought. You are absorbing certain thoughts and repelling some in the thought-world.

Everyone has his own thought-world. Through practice of yama, niyama, pranayama and meditation, you can change impure thoughts into suitable pure thoughts. Meditation fills the mind with cheerful, powerful, satvic thoughts.

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Yogasara-Upanishad Mantra - 5

                           Yogasara-Upanishad Mantra - 5 
A vritti is a 'whirlpool' in the mind-lake

Notes and Commentary

Vritti literally means a whirlpool. It is a thought-wave in the lake of chitta. Chitta is the mind-stuff or mental substance. It takes various forms. These forms constitute vrittis. It gets transformed or modified (parinama). These transformations and modifications are the thought-waves, whirlpools or vrittis. If the chitta thinks of a mango, the vritti of a mango is formed in the lake of chitta. This will subside and another vritti will be formed when it thinks of milk (milk-vritti).

Countless vrittis are rising and subsiding in the ocean of chitta. These vrittis cause restlessness of mind. Why do vrittis arise from chitta? Because of samskaras (habits) and vasanas (desires). If you annihilate all desires, all vrittis will subside by themselves. When a vritti subsides it leaves a definite impression in the subconscious mind. It is known as samskara or latent impression. The sum-total of all samskaras is known as karmasaya (receptacle of works). This is sanchita karma (accumulated work). When a man leaves the physical body, he carries with him his astral body of seventeen tatvas and the karmasaya as well to the mental plane. This karmasaya is burnt by the highest knowledge obtained through asamprajnata samadhi.

Modification is a vritti in the mind. When the vritti subsides it assumes the subtle state of potency or samskara in the chitta or subconscious mind. This potency again becomes a vritti under suitable conditions, when the mind comes in contact with sensual objects or through memory of objects from stimulus within. There are degrees in the vrittis or modifications that arise from the mind. You can check or control the lower vritti with the help of higher vrittis or transformations. For instance, anger is a lower vritti or a vritti of a lower degree. Kshama (forgiveness) is a vritti of a higher degree. With the help of kshama you can control the lower vritti, anger. You can become a yogarudha (one who is established in yoga) by controlling all the vrittis of the mind. The yogi does not annihilate himself by controlling all the vrittis or modifications of the mind. By suppressing the transformations of the mind he acquires great powers. He becomes an (adept or perfect being) siddha.

Although the mind is one, it passes into many conditions or states, as it is made up of three qualities (gunas) satva, rajas and tamas. All these qualities enter into a variety of combinations. The modifications or vrittis of the mind are also various. Peace of mind is a satvic vritti. Lust is a rajasic vritti. Laziness is a tamasic vritti.

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Yogasara-Upanishad Mantra - 5 (Continued) 

A vritti is a 'whirlpool' in the mind-lake

Notes and Commentary

By destroying the vrittis one by one, you gain more and more mental strength (manasic bala) and spiritual strength (atma bala). Do the practice and feel the strength yourself. The annihilation of even one vritti will give you strength to destroy the second vritti that is tormenting you. Patience, perseverance and perishistent sadhana are necessary. How difficult is it to get the M.A. degree? How much more difficult should it be, if you want to attain the state of immortality and absolute freedom? Just as you remove a small pebble that causes irritation to your feet, so also you should then and there remove every vritti that torments the mind. Unless and until you are able to do so, you have not gained any real mental strength or spiritual power. Just as you extract a tooth and then chuck it away, so also you should extract a disturbing vritti and cast it aside. Raja yoga teaches how to extract or root out the disturbing thoughts. You will have to pay a heavy price for mastering this yoga.


Ignorant people identify themselves with the body, mind and the vrittis of the mind. The mind and the body are instruments only. The real man is behind the mind. If you become one with the mind, body and vritti, you get various sorts of miseries and sufferings. The whole universe is created by the vrittis of the mind only. If these mental waves or thought-waves subside, you can attain the absolute state. Just as you can clearly see the bottom of a lake when the ripples and waves subside, so also you can cognise your real Self when the vrittis that agitate your mind subside.
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Yogasara-Upanishad Mantra - 4

                            Yogasara-Upanishad Mantra - 4 


Learn the yoga under a guru

Notes and Commentary

Learn the yoga under a guru (preceptor). Then only will you be able to understand the subtle points. Get practical lessons also from him. Then alone you will grow rapidly. He will remove your doubts and show you the right path, because he has already trodden the path himself. He will point out the pitfalls, snares, etc., that tempt and deceive the aspirants on the path. He will inspire his disciples.

Just as water flows from a higher level to a lower level, so also the grace of the guru flows towards the disciple if the latter has a true receptive attitude and sincere faith in his guru. Just as electricity flows from a positive charge battery towards the negative pole, even so the power, energy, love, wisdom and spiritual current flow from the master mind of a yogi towards the lesser mind of the disciple.

Even in cooking and typewriting you want a guru to guide. When such is the case with ordinary matters and secular sciences, what to speak of the science of yoga which treats of sublime spiritual matters and transcendental questions? The mysteries of knowledge are handed down from guru to disciple.

Books also can help you. They will inspire you. They can guide you only to a certain extent. You will have to practise for yourself yama, niyama or the rules of right conduct before you approach a guru. You can start the minor practices asana, pranayama, some concentration exercises, etc., with the help of books. Books written by realised persons can serve the purpose of a guru till you come in personal contact with a realised yogi or adept. You can also get help from senior aspirants in the path of yoga.

Make a programme of your life. Draw up a spiritual routine. Stick to it systematically and regularly. Apply diligently. Never waste a single minute. Life is short. Time is fleeting. That "tomorrow" will never come - now or never.

Stand up with a firm resolve: "I will become a yogi this very moment." Gird up your loins. Do rigid, constant yoga sadhana or yoga abhyasa. If you are very sincere in your practice and if your mind is filled with burning vairagya (dispassion) and keen longing for liberation (mumukshutwa), you can reach perfection within six months.

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Yogasara-Upanishad Mantra - 3

                           Yogasara-Upanishad Mantra - 3 


Now there is communion with the Lord

Notes and Commentary

The word 'Yoga' comes from the Sanskrit root 'Yuj' which means 'to join'. By the practice of yoga, the individual soul (jivatma) is united with the supreme soul (paramatma). Yoga means union with God. Then all samsara (cycle of birth and death) comes to an end.

Yoga kills all sorts of pain - miseries and tribulations. Yoga frees you from the samsaric wheel of birth and death. Yoga gives you various powers and liberation through jnana (self-knowledge). Therefore drink the elixir or nectar of immortality and become a yogi. "Tasmat yogi bhava Arjuna." (Gita, Ch. VI - 46.) Union with God is the goal of human life. It is the be all and end all of our existence. It is the summum bonum.

The Lord (Ishvara) of raja, yoga is a special purusha (person) who is not affected by the five afflictions and the fruit of actions and desires. His name or symbol is Om. He is indicated by the mono syllable Om. He is omnipotent, omniscient, omnipresent, etc.

SONG OF REAL SADHANA

Do real sadhana, my dear children
     (Do real sadhana .... )

sadhana   sadhana   sadhana   sadhana

To free yourself from birth and death

And enjoy the highest bliss I will tell you the surest way

Kindly hearken with greatest care
     (Do real sadhana ....)

Acquire first sadhana chatushtaya,

Then proceed to the feet of sadguru,

After having shravan and manan,

Then do practise nidhidhyasan,
     (Do real sadhana ....)

Remove first the old, old dehaadhyas,

By repeating Shivoham Bhavana,

Then remove the veil, avarana,

You will rest in your own swaroop.
     (Do real sadhana ....)

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Yogasara-Upanishad Mantra - 2

                                                       Yogasara-Upanishad Mantra - 2 



Yoga is the restraint of thought-waves

Notes and Commentary

Now I proceed to explain the system of yoga philosophy in brief and bring home to the readers the salient and vital points in the yogic system. Yoga teaches how to control the vrittis (thought waves) of the mind and get freedom. Yoga teaches how to curb the outgoing mind and attain one's pure state of bliss by going beyond the mind. Yoga teaches how to transmute the unregenerate nature and attain the state of divinity. Yoga is a complete suppression of the tendency of the mind to transform itself into objects, thoughts, etc.

Raja yoga is an exact science. One can ascend the yogic ladder patiently through its different rungs. The highest summit of the ladder is asamprajnata samadhi (super-consciousness), wherein all the samskaras (mental impressions), which bring about successive births, are absolutely fried up. The eight limbs of ashtanga yoga are: yama (self-restraint), niyama (religious observances or canons), asana (posture), pranayama (restraint of breath), pratyahara (abstraction of senses), dharana (concentration), dhyana (meditation) and samadhi (super-conscious state).

This is one kind of classification of yoga: karma, upasana, raja yoga and jnana. This is yogatraya (three fold yoga). Upasana is bhakti. Another classification is mantra yoga, laya yoga, hatha yoga and raja yoga. Mantra yoga is recitation of mantras as "Om Namah Shivaya" of Lord Siva, "Om Namo Narayanaya" of Lord Vishnu, Gayatri, etc. Laya yoga is kundalini yoga. Nada anusadhana (concentration on anahata sounds of heart) is also laya yoga. Laya means dissolution. The mind is dissolved in God.

Hatha yoga relates to the restraint of breath (pranayama), asanas, bandhas, mudras, etc. 'Ha' and 'tha' mean the union of sun and moon, union of prana and apana. Hatha means any obstinate practice till the object or end is achieved. Hatha is sticking to some spiritual practices. Mauna (vow of silence), trataka (steady gazing), crystal-gazing, standing on one leg (a kind of austerity) etc., are all hatha practices. Hatha yoga is not separate from raja yoga. It prepares the student to take up raja yoga. Hatha yoga is concerned with the breath (prana) and the physical body. Pranayama purifies the pranamaya kosha (vital sheath).

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Yogasara-Upanishad Mantra - 1

                           Yogasara-Upanishad Mantra - 1 
 

Now yoga is explained

Notes and Commentary

Yoga is the state wherein there is no sankalpa vikalpa (thought or doubt). Yoga is the control of mind and its modifications. Yoga is the equal state between jivatma (soul) and paramatma (God). The word 'Yogi' signifies an aspirant or a student in the path of yoga, as well as a full blown developed adept in yoga. He who is fully established in the highest nirvikalpa samadhi (super-consciousness) is a yogi. He who practises yoga is also a yogi. A 'raja yogi' is otherwise known as 'dhyana yogi'. Dhyana means meditation. It is the continuous flow of one idea of God. Raja yoga aims at controlling all thought-waves or mental modifications. It concerns with the mind, its purification and control. Hence it is called, 'raja yoga, king of yogas'. It is otherwise known as ashtanga yoga (yoga with eight limbs).

A sutra means a thread or aphorism or terse saying. Each sutra is pregnant with high, sublime ideas. Without the help of commentary, it is difficult to understand the meanings of the aphorisms. Just as flowers or pearls are studded in a string or a thread, even so, philosophical or spiritual ideas are studded in a sutra or thread.

Food (ahara), sleep (nidra), fear (bhaya), and coition (maithuna) are common to both animals and human beings. But man has got intelligence, power of discrimination (viveka) and power of enquiry (vichara shakti); with the help of these special powers, he can realise his Self and can know his true nature. Even devas (gods) are envious of human beings. Because deva yoni (divine species) is mere bhoga yoni (enjoyment), they can enjoy only with a daivic (divine) body. Man has got both karma yoni (activity) and bhoga yoni. He can do nishkamya karma yoga and attain jnana through chittashuddhi (purity of mind). He can take recourse to various yogic practices for spiritual unfoldment and can become a full blown yogi in this birth. Horses and dogs possess minds. But they have neither discrimination nor intelligence nor vichara shakti. Hence it is not possible for them to attain freedom.

You will find in Yajnavalkya Smriti that Hiranyagarbha was the original teacher of yoga. Patanjali Maharishi is only a compiler or explainer of the yogic principles and tenets taught and practised by Hiranyagarbha and others.

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Inspiring Talks of Gurudev Sivananda

                   Inspiring Talks of Gurudev Sivananda


12th March, 1949
AMSA AVATARAS

Dr. Brij Behari Lal’s letter had not been attended to promptly. To Siva that was an occasion for imparting a lesson to his children.

‘Even after such a long training our inmates have to learn more the art of service. The organisation is growing daily. And, everyone should work like a bee, tirelessly and with zeal. Someone who has run away from the Ashram and fallen into evil ways, it seems, remarked that I did not teach him any philosophy. Why? What need is there for all of you to be taught? The very work, if you do it sincerely and with all your heart and soul, is enough. Just see how I am working day and night. You will have to watch and learn for yourself. The talks and discourses that you listen to will not impress you so much as would an example.

‘Service, service—that should always be your motto. The moment I get an address, see how I serve. Immediately I will enter it in my register. I will send a copy of the magazine, a packet of leaflets, a book, Prasad and a letter, too. Thus, the Lord’s name and the Divine Life message have been taken to another household. This should be your motto, too. You should eagerly wait for every opportunity of service. I have every time to extract work from you. Some of you have yet to feel that every work is our own, that the whole Society is your own, and that it is all His Service.

‘Avataras will come in special times of stress and strife. Perhaps the birth of an Avatara is imminent. But, now, we should all take on the duties of an Avatara: in fact all the saints of today are Amsa-Avataras, and we are all their helpers. We should ourselves feel that the divine spark is in us and work hard. Each one of you should do what an Avatar will do. Then the divine spark in you will burst forth into a conflagration.

‘Can I not sit in a closed room and pursue the ‘Who am I?’ enquiry? But, the bliss that I get out of this service and untiring service of Sadhakas is, so to say, much greater than the bliss of meditation. The point is this: through this service people are benefited. There is infinite expansion of the heart. What great service did Lord Krishna do? That should be our idea. Serve, SERVE: feel that the divine spark (Amsa) is in you. Feel that you are preparing the ground for an Avatara to come.

‘I assure you: you will get Sadyo Mukthi if your body falls off while you are engaged in the service of humanity. If the body dies while you are carrying water to the temple, at the very moment you will attain Final Liberation. Fear not and serve.’

Blessed is today. For after a lapse of about three years I am again hearing such fiery words from the lips of Siva.
Similar were the discourses that Siva used to give during October-November 1945 when the presence of a large number of visiting-Sadhaks created a perpetual Sadhana Week atmosphere in the Ashram. And it was Siva’s fiery advocacy of Karma Yoga that made a proud Dhyana Yogi of violent temper to carry water for the Ashram kitchen, a very high official of an Indian State to remove cow-dung from the road. 

13th March, 1949
TO PLEASE ALL

A devotee brought a small packet. Only the wrapper and thread were visible from outside. The packet found its place on Siva’s table, as the devotee’s head sought the sage’s feet. Siva looked curiously at the packet.

‘Swamiji, it is a humble devotee’s token of reverence: a chaddar.’

‘Silk chaddar?’

‘Yes, Swamiji,’ replied the devotee at the same time opening the package.

Receiving the chaddar, Siva said: ‘I am a Sanyasin. I should not wear silk. People will not like it. They will criticise Sanyas itself.’

‘But, Swamiji, you cannot refuse my loving gift. Then you would have injured a loving devotee’s heart.’

This silenced Siva and he received the gift with the joy born of a recognition of devotion.

The World! It takes all sorts of people to make the world. And, the Creator alone can know His creation. Thus, you always find yourself in a tight corner if you try to satisfy all. Which way to go? You stand bewildered. See how Siva solves the problem. Cast the lot in favour of the one who would be spiritually benefited by the action. The other party can be ignored—in this case it is the one who would purposelessly criticise the dress of a sage, being unable to understand even a little of the sage’s inner nature.
 
18th March, 1949
EVER BUSY IN COMMONWEAL

Mr. Relton of the Theosophical Society, Adyar, has come. Siva greeted him cordially and enquired about his health, etc., and if he had had his morning coffee.

‘Yes, Swamiji: thanks very much.’

Siva presented him with a few of his (Siva’s) books.

‘Thank you very much, Swamiji: I shall read them with utmost interest.’

‘Is Henri van Zeyst at Adyar? Is he all right?’

‘Yes, Swamiji: he told me a lot about you and about your humanitarian activities here. He told me that you are ever busy….’

‘What busy! It is all His work,’ Siva said in all humility.

‘Yes, Swamiji: those who are engaged in doing good to humanity are ever busy. It is really a marvel how much work you turn out. It is our prayer that God may grant you many, many years of health and strength for the service of humanity.’ 

SOMADEVA SARMA
 
Hardly had Mr. Relton left the D.J. Hall, and hardly had Siva uttered the words ‘Today Sri Somadeva Sarma is coming?’’ than…. 

‘He has come, Swamiji,’ Jyotirmayanandaji ushered in Sri Srivatsa Somadeva Sarma and party.

Siva at once got up from his seat and with folded palms greeted the great saint and savant, who is very well versed in the Vedas and the Puranas.

S. offered Sashtanga Namaskara to Siva.

‘The rarest good fortune to which I have been longing for such a long time, of your Pada Sevanam or your holy Darshanam, I have got today. My eyes have today got the greatest feast. I am blessed, thrice blessed. Today is the greatest day of my life.’ So on….S. literally in ecstatic joy at the sight of Siva.

A few of Siva’s disciples ran hither and thither bringing coffee for the party, arranging for the rooms etc.
 
A CURE FOR LEUCODERMA

A young man, very seriously concerned about his own health, slipped into the office, along with his wife. 
Suffering—physical or mental—tramples on etiquette or decency! Neither prostration nor patience—the man went right up to Siva’s seat, and stood almost brushing his sleeves against Siva’s arm.

‘OM Namo Narayanaya!’ greeted Siva, unmindful of his own conversation with Sri Somadeva Sarma. 

The man placed his problem before Siva: ‘Swamiji, I have got this….(pointing to a white patch on his neck)….Please tell me what it is and how to get rid of it. I have consulted many doctors and each one says something: some doctor said it is….’ 

Seeing the young man hesitant, Siva volunteered ‘Leucoderma?’ 

‘Yes, Swamiji; that is what one doctor said and I got greatly upset. It has brought on great mental agony.’

‘No, my child: you should not give way to emotions like that and get upset. It is, after all, loss of pigment.’

‘Still, Swamiji, it will disfigure me. Oh, I am greatly worried about it. Please do something for me, Swamiji.’

‘Practise Sirasasan and Sarvangasan. Do Pranayama also. Use the prescription that I am giving you.’

Siva gave him a medical prescription also. And the young man prostrated before Siva, now greatly relieved, and left. 

SIVANANDA AVATARAM

Only a sharp, subtle intellect with a pure understanding of Truth will be able to perceive Divinity. In spite of obvious supernatural birth and Lilas, Lord Sri Krishna was recognised as God incarnate only by a few great souls.

Sri Somadeva Sarma, the profound scholar who could entertain learned audiences spell-bound with his eloquent and illuminating lectures on the Prasthanatraya, the Shastras and the Puranas, spoke during the evening Satsang. Here are a few salient points:

‘Whenever there is decay of righteousness and a seeming triumph of unrighteousness, the Lord Himself has assured us in the Gita that He incarnates on this earth and upholds Dharma. Again, He has said that anything that is divine and splendorous is His own Amsa. Our Lord Sivananda is surely an Avatara of Bhagavan. He has come to raise the fallen, to illumine the intellects of worldly-minded men and lead them all on the path of righteousness. Today, through Sivananda’s grace and divine influence, thousands of Nasthikas (atheists) have been converted into Asthikas (theists), thousands of utterly beastly men and women have been divinised—and they all sing God’s Name with great devotion. This I have seen with my own eyes. I have seen with my own eyes the impossible being achieved through the magic of Sivananda’s name and influence. It is due to him today that Dharma still holds its flag aloft. How many branches of the Society, carrying on what all divine activities! Truly, truly, Sivananda is an Avatara of Iswara Himself. His grace alone can guide South India, the land where today atheism is gaining strength, and lead that part of the land towards God.’

He sang several Sanskrit stanzas composed by him in praise of Siva and said: ‘In all our gatherings we start with these stanzas in order to invoke the blessings of our Guru and God, Swami Sivananda, on our undertaking.’

Oh, Siva! Such is thy glory. Who can comprehend it truly? 

25th March, 1949
ADVAITA SIDDHI

What is the difference between a man and a saint? I eat: he eats. I sleep: he sleeps. I wear clothes: so does he. I suffer from diseases: so, I see, does he!

But, I now understand that what I see apparently is wrong. For, when you and I suffer from a disease, we suffer: but, when a saint suffers from one, he does not actually suffer, but passes through it. Disease, as it were, is an ornament to him, or a natural state of health, a common thing as answering calls of nature.

Siva has scabies. The percentage of sugar in the urine is high. The frequent injection of insulin brought on its own reaction, scabies. For this, he used sulphur ointment, etc.: this had its reaction in fever. This chain of action-reaction would have been sufficient to make us fret and fume, swear and be scared.

Not a day did he miss at the office. ‘Now I think I should bring my ointment and brush daily to the office, as I bring my fountain pen and spectacles.’ Siva remarked one day. How lightly he treats it.

Siva has temperature today. Yet, he is there in the office. A young man came into the office and wanted to learn Pranayama. I would have given him a bit of my mind and turned him out: for, I would have expected the visitor to notice that when I had a blanket on in summer it was an indication that I was not well and so, should not be bothered. But, not so our Siva: he began to demonstrate to the visitor the various easy comfortable Pranayamas.

And, if a man writes the following poem in that state of health, do you call him man?

O Lord! Thou art the scabies. 

Thou art the parasite acari scabii 

That produces scabies or itching. 

Thou art the doctor who treats patients.
 
Thou art the medicine Ascabiol (M & B),

Sulphur ointment, talc and cuticura powder, 

Neem oil, neem soap and the paste or lepan

Made up of gerua, sandal and rose-water.
 
It is a great mystery, Oh Lord! 

Thou art hiding in all these forms

And playing the game of ‘hide and seek’. 

I have realised this great mystery.

I behold Thee in all these forms.

Glory unto Thee, O Adorable Lord!

Prostrations and adorations unto Thee,
Oh Secret of secrets!

PHILOSOPHY IN HUMOUR

In the evening, some of us were working with a petromax lantern in the office. Siva stepped in, on his way to the Bhajan Hall.

‘Come, try this.’ He invited each one of us in turn to a packet of ‘Sev’ (savoury prepared in his own Kutir.) Then he asked for the opinion of each one of us on the taste of the stuff.

‘Somehow, the bazaar Sev appears to taste better,’ said Siva, and asked Vishnuji to get a little of other bazaar stuff.

‘Now, taste both and tell me the difference.’

Each one said something. One liked a little chillie added to the Sev; another said it was not good, and so on.

Siva summed up: ‘Tastes differ.’

What profound truth!

ANIRVACHANIYA

And so the consumption of Sev went on. ‘Can anyone tell me what exactly is the taste of the Sev?’ Siva posed a question. We merely looked at each other in bewilderment.

Siva himself solved the difficulty. ‘I think it is quite impossible to make you understand how I feel about it. To each one of us the taste is essentially different. Each one’s experiences of the taste is different. You alone can know it; you experience it; you cannot express it. Such is the Atman, too. Therefore, realise It yourself.’
 
1st April, 1949
THE VIEW OF THE WORLD

A few visitors from Madras had, during their stay in the Ashram, accidentally chanced to come face to face with a young man who had renounced his family and come away to Uttarakhand for practising Tapasya.

When Siva was told of this identification, he fondly enquired about the status of the family to reassure himself that the young man’s disappearance would not starve the members of his family.

‘Swamiji, his father-in-law is a fairly rich man, so is his own father. It is about a year and a half since he left the house. So, perhaps even the anxiety that they felt about him and the sense or privation would have by now cooled down.’

‘But, the wife wants her husband! That is the trouble. She is not satisfied with money, parents and children. The woman is always after a husband,’ remarked Siva, in Shavian jest, full of hidden wisdom. 

RENUNCIATION NEEDS STRENGTH

‘Swamiji, may we inform the parents and parents-in-law that he is here? Perhaps, they will be relieved of their anxiety.’

‘Oh, yes, why not? And, even if they come here and start crying over his sleeves, it does not seriously matter. If he has the inner strength of conviction, then he will stay in spite of everything. He appears to be full of spiritual Samskaras. Else, his Vairagya would have faded away long ago and he would have returned to the house. 
Mind, he has led a very rigorous life, and undergone a good deal of suffering during the last one and a half years. 
Still he is adamant in his resolve. Renunciation is not an easy thing. It comes only out of strong Purva Samskaras.’ 

SWEPT OFF BY A TYPHOON

‘Swamiji, he used to read a lot of your works. In fact, we are sure that it is only because of that he left the world so suddenly, and in the face of the attraction of a young wife and child.’ 

‘Yes, yes. I also asked him: ‘If you were inclined spiritually, then why did you marry?’ He said, ‘It was only after the marriage I started reading your books.’ Such is the Lord’s will. Who can alter that?’

‘Your books, Swamiji Maharaj, are like the winds of a typhoon. They sweep men off their feet, only to plant them firmly on the spiritual path.’ After a pause, the visitor added: ‘I, too, read your books, Swamiji….’  

His wife who was also in the group, interrupted, ‘….And, Swamiji,….we have been anxiously watching him, lest he, too, should renounce the world and run away.’

‘But, Swamiji, I have never felt such an inclination….’

Siva interrupted: ‘Only when there is a spark can it be ignited!’

But the visitor was engrossed in his own line of thought. ‘Swamiji, I have always felt that it is possible to realise God through Grihasthasrama also. I do not feel that the family life is in any way an obstacle to spirituality.’

‘Yes, yes. It is possible to realise God in and through the world. You have to live like a lotus-leaf on water.’ 

WHAT IS WORLD?

A railway engineer came in. He had a doubt to be cleared.

‘Swamiji, you say we should avoid a worldly man’s company. But, Swamiji, aren’t we all worldly men? If I, too, am a worldly man, what do I get by labelling another as a worldly man and avoiding his company? I think this is possible only when I renounce the world and come here.’

‘What is here? Is this not the world? Is Rishikesh not part of the world? How can you renounce this world? Where will you go?’ These questions put the engineer in a very receptive and reflective mood. ‘What is meant,’ continued Siva, ‘by a worldly man’ is a man who is full of worldly nature. A man may live in the world, and yet be not of it. 
That is the secret. Never allow the evils of the world to get into your heart. Enthrone God in the heart.’ 

FROM MECHANICAL REPETITION TO BHAV

‘I do try to meditate on the Lord in the heart and to do Japa. I find it very difficult. My mind always wanders. It has no taste for Japa.’

‘Go on mechanically repeating the name as a parrot does. In course of time, the Mantra-Shakti will awaken in your heart a real love for the Lord and His Name, the real Bhavana which will lead you to Bhava Samadhi. Persistent effort is necessary.’ 

6th April, 1949
PUNCTUALITY: SIVA’S DEFINITION 

‘Where is Chidanandaswamiji? Where is Sivanarayanji?’  Siva was there on the Ganges bank: and the boys ran here and there collecting the Ashram group that would accompany Siva across to the Swarga Ashram.

Judge Saheb with a party of Swarg Ashram Sadhus had arrived at 7 a.m. to take Siva to Swarg Ashram. The party came singing ‘Sri Ram Jaya Ram Jay Jay Ram’ Kirtan.

At 7:30 Siva arrived at Sri Viswanath Ghat, ready to make a move. Within the fraction of a second he had checked up on all the things that had to be taken—fruits, money, books, magazines, pamphlets, etc. One or two of the Ashramites scheduled to accompany him were yet to come. 

‘Swamiji, we had been told to be ready at 8 a.m.’ 

‘That might be: but it is our duty to be well prepared half an hour ahead. That is punctuality. Then we would also avoid running about hither and thither at the last moment. Well, now let us go.’

For then Acharyaji had also come.

And, the boat sailed along, merrily, to the accompaniment of the Kirtan. 

UTSAV BHAVAN

We assembled on the open ground near the Swarg Ashram office. After the usual speeches, Sri Upadhyayaji requested Siva to open the new Utsav Bhavan, designed especially to house a small altar of God before which would go on Bhagavat Katha, etc.  Raghavacharyaji, the aged Shad-Darshanacharya, concurred, and said: ‘In my view, among those present today Sri Swamiji Maharaj is the foremost, a saint and seer, full of the divinity whose birth we have today assembled to celebrate. I am very happy when, soon after I went over to the other bank of the Ganga to the Muni-ki-reti, Swamiji also went there and established his Ashram where he preached Rama-Bhakti and Nama-Bhakti, from where arose mighty waves of devotion to the Lord that uplifted humanity. Indeed, he is a great Mahatma whose blessings should be sought by all of us.’

Siva stood beside the door of the Utsav Bhavan, and roared OM OM OM. Om is the seed of all auspiciousness and Siva never commences any function without it. Then his usual Kirtans ending up with the Maha Mantra Kirtan which has received a new life from Siva.

After a short speech wherein Siva eulogised the wonderful service that the founder of the Swarg Ashram had rendered to humanity, and with his own blessings ‘May this Utsav Bhavan be a haven of peace and godliness to which all devotees could resort, purify themselves, and become Jivanmuktas!’ he declared the Utsav Bhavan open. 

FILLED FOR AGES TO COME

When all had seated themselves within this Utsav Bhavan, Siva sang a few most inspiring Kirtan Dhwanis….and the Voice! Coming as it does from the very navel of this great Yogi, it rang out in sweet melody and indescribable power and filled the entire atmosphere. Siva’s single voice reached farther than that of the entire gathering combined. These powerful vibrations would last for ages.

And, our cup of bliss was filled. At the conclusion of the function Siva himself stood up and distributed the Prasad with his own divine hands….he went round here and there taking the utmost care to see that none, not even the meanest and most neglected members, not even the slumbering child on his mother’s lap, none was omitted. 

TWO DISTINCT THINGS: KNOWING AND DOING

And, so the function came to a close and we left the Utsav Bhavan. There was rush again….this time it was to touch Siva’s feet. This procession of men and women lasted for quite a few minutes, and others ran after Siva and took the dust of his feet.

‘You have made it a great success. All the glory for today’s grand function belongs to you,’ Siva said to Upadhyayaji.

‘No, Swamiji. It was all your grace only. Mahantji also had this idea. I got this idea also several years ago. It was through your grace only that it was fulfilled this year.’

‘It is one thing to have an idea and quite another thing to take the initiative to do it. It is one thing to know: quite another thing to do. We know so many things: but hardly do we dare to do them. The credit for taking this initiative should definitely go to you. May God bless you all.’

Upadhyayaji would not take this hint. He insisted on accompanying Siva till the very bank of the Ganges.

‘I hope,’ said Siva: ‘that this is only a beginning. In future you should arrange to celebrate all the festivals here. People will be benefited; Sadhus will be benefited and it will bring glory to the institution, too.

‘By your grace and blessings, Swamiji, I hope it will be so.’ 

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