Knowledge Of The Real Self

Knowledge of the Real Self Atma Jnana 'Will you please stop for a while and listen to my word? Where are you going, why are you in such a hurry? After all what is that you are endlessly toiling for? Where do you want to reach? Where will you stop; what is your destination; do you really know? Have you ever thought upon this even for a moment? No', would be the sure answer by you. Having got this sublime human self, you are frustrated; but why, what for? What makes you feel so? What is that you are lacking? May be that you are anxious to know the mystery of this life. How strange and sad it is that the unlucky man is endlessly running about without any rest or pause on this uneven and thorny path of life without even caring to know and think upon his destination. O dear, try to think over it calmly. Do you like this constant restlessness, caused through baseless hurry and worry? If you do not like it that means it is not your own, it is not your real self. It is definitely something alien to you, which you seem to have accepted through some misunderstanding. That which can be separated from you or which can be disliked by you at any moment, at any place and/or under any circumstances, can never in fact be your own real self. Whatever is not your own can be separated at any moment since there is no basic unity between two alien objects. This apparent unity is sheer delusion, which can be ended only by the dawn of wisdom, by the knowledge of the Real Self, exactly as the darkness is dispelled with the rise of the sun. This Wisdom, the knowledge of the reality alone can end all suffering. This knowledge cannot be attained from external sources, because whatever is gained from outside is transitory and temporary and that which is not permanent, cannot be the means of achieving the Eternal. Wisdom (Viveka) is some internal awareness that is inherent in the soul and cannot be separated from it at any moment as the illuminator cannot be separated from the illumination. The fact is that the identification of the individual self with the material objects is but an illusion (Aviveka) which has no real existence in life; but under its damaging influence the individual, considers the transient as the intransient, impure as pure, painful as pleasurable and the illusory individual self as the real self. This contradiction is nothing but Avidya that is in fact the root cause of all human misery. The individual being is the mere manifestation of that Supreme soul which is nothing but Truth, Knowledge and Infinity (Satyam, Gyanam, Anantam). These divine attributes of the self are universal and eternal. They can therefore undoubtedly be realized at any time, anywhere and in any situation. But one must feel its real necessity, since an ardent desire followed by faith and devotion is a must for any action to succeed. So in order to be free from constant sufferings of life one should endeavor with full devotion to realize that divine self which remains lying within unmanifested. This is what is known as self-realization, self-knowledge and realization of Brahma. Just as the feelings of guilt, fear and pain aroused out of killing of the parents etc. in dreams vanish on awakening, similarly the innumerous impressions of countless births full of pleasure and pains etc. end up with the dawn of pure knowledge. It is the main duty of an individual to fully evolve life with the light divine and reach Him, but the ignorant do not know this fact. An ignorant person is not able to

perform even his ordinary worldly duties well, how then it is possible for him to attain a life divine! The flame of pure knowledge is always there within the soul but that cannot be felt enlivened without the air of self-control. In a disciplined life, wisdom itself wakes up spontaneously. On seeing the baseless glitter of this transitory trigunatmak (possessing the three qualities) world, the materialistic man is himself inclined towards that and that is why being troubled by a variety of pains, he remains restless, though he does not like this at any time, place, and under any circumstances. Therefore, day and night to get rid of it he remains busy in a variety of actions. But whatever means he devises to get free of this restlessness, he goes on entangling himself more and more; since the defective remedies, instead of eradicating the disease, continuously go on adding to it. Man’s fate to-day is like that of Arjuna, curious to know the path of peace, but got puzzled due to ignorance and has become restive, indecisive not knowing what to do and what not to do. This magnificent message of divine path of (Yoga) in plain and simple words is meant for the man who on the basis of the past should think in the present how to make his future bright; that is whether the actions done in the past have led life towards divinity. Can we even now fulfill our inner desires by those actions. Similarly, to fulfill those desires, which keep him, restless he should ask a number of other questions to himself. And when he is disappointed with himself in this regard then he should seek guidance of some real Guru. A real Guru is one who is free from the worldly desires and properly guides the man who is curious to know the secret of life. The divine message of the Guru and the lord is proper and useful for both, whether they are worldly-minded or are those who seek salvation. Man need not worry about his actions good or bad, done in the past due to previous impressions under total ignorance since in the history of the world among the life story of the holy men, there has not been a single one whose past can be considered to be as wholly pure. But all of them became great by attaining wisdom through their present efforts. There is no room for frustration in life. Just listen with love the message of the Lord Krishna:Api chedasi papebhyah sarvebhyah Sarvam gyanaplavenaiva vrijinam samtrishyasi !(Gita 4-36)

Papakrittamah

My dear Arjuna! Even if you are worst among all the sinners you need not be disappointed in life. With the help of the raft of knowledge you will undoubtedly sail over all the sins well. If you suspect that you have to suffer the past deeds that is not correct. Because, as the flames of fire reduce the entire fuel into ashes, in the same way this fire of knowledge shall burn all the good and bad deeds. Like that of knowledge there is no other means in this world to purify. Only the man well accomplished in Yoga can attain that knowledge within himself.

Faith and Devotion Shraddha Dear practitioner! You must be curious to know how that supreme knowledge can be attained within one’s own self. In order to attain that you have to well understand the method of practice of that divine path of yoga. Only a devoted and alert person attains knowledge through control over his senses. After attaining knowledge soon he finds that supreme peace which is the inner demand of every individual being. Shraddhavanllabhate jnanam tatparah Jnanam labdhwa param shantimachirenadhigacchati! (Gita 4-39)

samyatendriyah

To attain this divine knowledge which is basic to eternal peace, if a person does not adopt the means of devotion etc., and rather conducts himself contrary to that, then be sure, the one who has neither self knowledge nor dedication, and he who is a sceptic, is bound to perish; since for a sceptic there is neither this world nor the other nor even happiness. E.g. in Shrimadbhagwadgita Lord Krishna says:Ajnashchashraddadhanashcha samshayatma Nayam lokosti na sukham samshayatmanah (Gita 4-40)

vinashyati

With the help of Yoga therefore, destroying all the past actions, and by means of knowledge piercing through all the doubts, one full of spiritual power, cannot be bound by any type of actions. An individual, who has made the effect of his actions fruitless through yoga, has finished his doubts through real knowledge and has become self-confident, having realized spiritual power, can never be bound by any type of action e.g.: Yogasamnyastakarmanam gnanasamcchinnasamshayam Atmavantam na karmani nibadhnanti dhanamjaya (Gita 4-41) So has encouraged Lord Krishna to mankind through Arjuna. “O dear brave warrior (in life)! You destroy all the doubts (sprouting out of ignorance) with the help of real knowledge and through the internal urge of desireless action be ready and firm to face every kind of situation”: Tasmodaganasambhutam hritstham Cchittwainam samshayam yogamatishthottistha Bharata (Gita 4-42)

jnanasinatmanah

The aforesaid divine message is worth accepting and following for everyman. Undoubtedly the man who follows the divine path of yoga as directed by Lord Krishna will attain salvation and help in the making of a harmonious society, thus fulfill the mission of his life. The only need is to march forward in the light of this thought with faith and devotion. A person having realized Supreme knowledge deserves eternal peacefulness. Without the development of this discriminating faculty i.e. the ability to differentiate the right and the wrong, even the worldly routine of life cannot be run properly nor can be gained a due respect in society, how can be possible a transcendental peace. Just as a person even having gathered all the ingredients for preparing meals, cannot

satisfy his hunger unless and until he knows how to prepare the dish or if he tries to prepare any eatable through mere bookish knowledge without the proper guidance of some expert cook, will have to face some ill effect on health through half-baked or improperly baked eatables. Similarly man has got all the potentialities of knowledge in himself, but without knowing and adopting the proper method of its development and exposition, he under the pressure of ignorance, feels restless, worried and unhappy. Some people after having a little bookish verbal knowledge engage themselves in the practice of Yoga, they in the absence of some proper instructor, have to receive so many diseases and pains – causing peacelessness – that is not good and desirable. So as according to Lord Krishna: Tadviddhi pranipatena pariprashnena Upadekshyanti te gnanam jnaninastattwadarshinah (Gita 4-34)

sewaya

i.e. one should go to some spiritual master with faith and devotion; offering himself for his services with humble salutations, should express his curiosity for the attainment of that real knowledge. Those great philosopher saints, seers of Truth would preach you the proper methods of attaining pure knowledge.” After that you will be free from all the confusions and would be able to see all the individual souls with you own and yourself with the others. The practice that leads to the state of such a universal vision, along with the complete faith and devotion needs constant keenness and control of the senses also (Tatparah samyatendriyah). First of all, the complete faith and devotion in the words of the holy scriptures and the spiritual master is very necessary without that no one can have even the touch of the knowledge of the Real self-as according to St. Tulsidas: “Bhawanishankarau Yabhyam vina na (Shriramacharita Manas – Bal Kand)

vande pashyanti

shraddhavishwasrupinau siddhaswantasthamishwaram”

i.e. the practitioners – even having observed innumerous observances cannot realize that supreme soul abiding in their own self, without his faith and devotion been represented by Lord Shiva and Parvathi Bhavani. The term Shraddha implies the strong faith in the words of guru (the spiritual Master and the holy scriptures) just like in a perceptional experience. No religious performance proves to be fruitful without this devotion (Shraddha). “Ashraddhaya hutam dattam tapastaptam Asadityuchyate parth na cha tatpretya no aha” (Gita 17-28)

kritam

cha

yat

i.e. any charity, donation, austerity or ritual, performed without faith and devotion is completely unsuccessful and wrong for this life and for the life next even, rather that type of action is called Asat (Improper unfair). The base of all the religious and Yogic performance is the feeling of Shraddha (devotion). Even in “Patanjal Yoga Darshan” (the authentic scripture of yoga) Shraddha has been stated as the first step in the process of Yoga practice. Shraddhavirya-smriti-samadhi-prajna-purwaka atresham Again in Geeta Shraddha has been told to be a great useful qualification of a practitioner

i.e. “Shraddhawananasuyashcha shrinuyadapi yo So api muktah shubhamllokan prapnuyat punyakarmanam” (Yoga-Darshan)

narah

i.e. even a person, who refrains jealousy, only listens the holy dialogue with faith and devotion, is freed from all the past bad impressions and deserves the divine abodes available to the virtuous people. What to say more, devotion is the base of the practice. According to Lord Krishna: Shraddhamayoyam purusah yo yaccharaddhah sa eva sah (Gita 17-3) i.e. this individual is what ever its faith and devotion is – as a person becomes the same about what and whom he has got complete faith and mental inclination. Otherwise austerity or any hard practice without devotion brings nothing except the increasement of toil, exhaustion and feeling of egotism. But we should not forget that these aspect faith and devotion are vitalized with the next Tatparata i.e. the constant keenness and interest in the practice that shall be explained with details in the next.

Constancy of Effort Tatparata Constant effort with keen interest is the key to rapid success in the practice of Yoga, bee started by the traveler of Divine Path with complete faith and devotion. Continuous fast toil with strong interest is considered to be very important and helpful for an early success in the attainment of the chief Goal even by Maharshi Patanjali, the great profounder of Yoga philosophy. “Tivra-samveganamasannah.” (Yoga Darshan 1-21) i.e. the practitioners, who do not get tired or bored and are constantly intent upon the yogic practices, get Nirbeej (seedless) samadhi (realization of super-consciousness) very soon that is “self-realization” been mentioned previously. So Tatparata in simple words, means to proceed on the path directed by the spiritual master with a keen desire, great zeal and firmness that defers all hat limited desires. One thing more, I must clarify here, “that it is a universal fact that the practitioner cannot proceed properly, progressively towards the destination, if he has got any kind of individual desire, left in his mind; because any materialistic desire can be the cause of hindrance and obstruction in the higher success of practice (Sadhana). So the great wise devotees focus their mind upon their adorable (Ishata). According to the great saint Tulsidas (the writer of the holy Hindu scripture Ramayana), the chief desirable of a devotee is the vision of Lord and that is the only attainable (object) of their life. “Mana Te Sakal Vasana (Ram-Charita Manasa Bal-Kand)

Bhagi,

Kewal

Rama

Charan

Laya

Lagi.”

i.e. the practitioner, in this way, achieves success in his practices, as he gets all his person individual desires finished and is totally attached with the lotus feet of Lord Rama (His

adorable Ishta) that is a peaceful shelter for self immersion. Rather without attaining that Goal, the devote feels his life meaningless, as according to him meaningfulness of human life is in the attainment of that ultimate goal i.e. complete self-surrender”. Thus the practitioner of Ramayan thinks: Ram Charan Varij Jaba Dekhaun, Taba nija Janma Suphal Kari Lekhaun! i.e. I would accept my life meaningful, only when I am able to visualize the lotus feet of Lord Rama, that can be followed by an ardent keen desire only. St. Tulsidas (in his Manas the great epic) depicts the mental status and internal desire of the great practitioners (Svayambhu Manu and shatarupa) e.g. “Ur abhilash (Manas Bal Kand)

nirantara

hoi,

Dekhiye

nayana

param

prabhu

soi.”

i.e. “It is their constant internal wish that they may be able to visualize that supreme Lord Rama. Their great faith has also been described as follows: “Aguna akhanda Jehi Chintahin parmarathavadi” (Manas Bal Kand)

ananta

anadi

i.e. They believe, that Almighty who has no beginning no end, no quality, no division, who is meditated upon by all the philosopher saints, great metaphysicians who is prescribed in Vedas to be such, being stated as (Neti Neti) i.e. “That is not He, That is not He” (whatever is perceptible cannot be the medium of its definition and description i.e. where even the Vedic knowledge exhausts), who is a universal Supreme Power beyond all names and forms, even the great Gods of creation, Nourishment and Destruction, (BrahmaVishnu-Mahesha) are the manifestations of whose Supreme Existence, adopting a super human divine playful form manifests itself for his devotees. Sot he devotee keeps a deep faith, in these holy words of Shruti (Vedic declaration) and is sure that his wish must be fulfilled. In this keenness of desire they forget even their physical existence and maintenance e.g.: “Asthi Matra hoi Tadapi Managa manahin nahin pira” (Manas Bal Kand)

rahe

Sarira

i.e. their bodies have remained just skeleton even then they have no distress in mind because they are thinking about their goal only. Resultantly the Lord of the devotees manifested Himself before the devotee couple (Manu and Satroopa): “Bhagat Vacchal prabhu vishvavas pragate Bhagawana” (Manas Bal Kand)

kripa

nidhana

i.e. “the constant effort with keen desire enabled them to have supreme vision.” Now we have seen in Ramayana also, that along with Shraddha (faith and devotion) and tatparata (constant effort with keen desire), there is the third essential step of the practice that is the control of the senses” (Indriya samyama). Sense control means to satisfy the senses through some proper limited, disciplined means

of enjoyment, to engage them into the right action’s performance for In the Indian Vedic way of practice, sense-control is considered to be and necessary as the root cause of all types of disturbance is the senses and the mind. These can mislead the individual making innumerous harmful activities. According to Shrimadbhagwad Geeta: “Ye hi Samsparshaja bhoga dukhayonaya Adyantavantah Kaunteya na teshu ramate budhah” Gita 5-22

the best utilization. primarily important restlessness of the him indulged into

eva

te

i.e. in the contact of the senses and their objects, there lies the feeling of enjoyment that is very temporary, perishable and short lived. The absence of which produces sorrow, breeds all the unhappy situations in life. The vivekees (the wise men) being quite aware of this fact do not indulge themselves into these; because it is a basic fact, that the contact of the senses and their objects must produce the feeling of attachment or hatred according to their favorableness or unfavourableness, liking or disliking, availability or non-availability. So the best way for the practitioner is to be free from all the dualities and proceed forward carefully as the attachment and the hatred both are the great enemies of the traveler of the Divine Path. So, that very practitioner can be successful, whose mind, even coming into contact with external worldly sense objects accompanied with their organs for enjoyment, does not stir or disturb the individual life. According to Lord Krishna, having good control over the senses, mind and the intellect only, the thoughtful practitioner, being free from any type of desire, fear, lust or anger etc. deserves emancipation, the chief goal of life. The idea is, that no practitioner can have the complete success in any type of practice without having proper sense control. The most destructive factor in life is the indiscipline of the senses. Even in the Upanishads, the same idea has been expressed in the following verse: “Atmanam Shariram Buddhim Manah Indriyani Vishayansteshu Atmendriyamanoyuktam Kathopanishad, 1-3-3, 1-3-4

tu

ratninam rathameva

Sarthim

pragrahameva Bhoktetyahur

Viddhi tu Viddhi cha hayanahur gocharan manishinah.”

i.e. “know the individual soul as the rider (owner) of the Chariot of the body, the intellect as the charioteer and the mind to be the reins. The philosopher thinkers tell the senses, as horses, their objects are the paths on which they tread upon. The individual self, with sense, mind and body, becomes the enjoyer of the object. Under the current reference, the next verses tell: “Just as though the chariot is carried by the horses, yet the director is the charioteer, with the reins in his hands, who directs the horses on the right path, if the charioteer is not an efficient one, he can never control the forceful horses and being out of control, the free horses, been attracted by the greenery, adopting the wrong path, would definitely drop the owner, (rider) and the charioteer both into some pit right in the same manner, the forceful horses of the senses, by nature being restless, always desire to run towards the glittering objects of this world. If the efficient charioteer, i.e. the well developed, well

balanced pure Reason (Sadbuddhi) controls the reins of mind powerfully, wisely, the horses of the senses cannot move freely, or unsystematically, as the senses are always related, and connected with the reins of mind. Now you must have followed, even in this Vedic message, how much important and necessary this sense control is considered to be for the practitioner of Yoga. In the eightlimbed-Yoga, prescribed by Maharishi Patanjali, the Yamas and the Niyamas (denoting the practice of sense control) are the first main two steps, which become the basical ground of the success in the practice of Yoga. So the sense control (Indriya nigrah) is counted in the five Mahavratas (the great five Vows). Even in the senses, mind is the chief player. The senses are automatically controlled after the control of the mind. So in the process of the practice, given by all the scriptures and the teachers, the control of mind has been considered to be the primary and an important step. According to Geeta, uncontrolled mind is the great enemy of the individual, while the controlled mind is the great friend of him. Bandhuratmatmanastasya yenatmaivatmana Anatmanastu shatrutve vartetamaiva shatruwat (Gita 6-6)

jitah

So the practitioner should constantly make careful effort to have this sense control that leads to the concentration and thus self-realization. Above analysis must have clarified the fact that through the practice based on complete faith and devotion, encouraged with constant, keen desire and interest having sense control, the practitioner attains the Divine Supreme knowledge, that enables him to be free from the triad of pains (Adhibhautic, Adhidevic, adhyatmic), being felt since various past lives

Sharira-Shuddhi

(Purification of the Body) Though for the seeker of the truth, there have been instructed innumerous ways of practice in the holy scriptures of Yoga and Philosophy, any one of which the individual is free to select according to its own choice and state. Here I want to indicate in short, a normal way of life adoptable, by the beginner in the common daily routine, so that the man feeling frustrated, disgusted, been tortured with the triad of pains in life, may attain peace in the very near present. In every individual life, the first and foremost medium of the practice of Yoga or Dharma is a healthy physique. “Sariramadyam khulu dharmasadhanam” as a firm determination, a strong will power, minute intellect, the balanced mind is possible only in a healthy body that enables a firm seat for concentration and meditation, the root of success. A healthy body does not mean a bulky structure; it is a resistant, tolerant, stout physique having an ample stamina. Rather too much fatness and heaviness

in body is the sign of bad health. All the observances and vows, prescribed in the holy scriptures (dharmashastras) are only for the maintenance of health and purification of the body. No vow favoured with sharp starving and having a weakening effect, has been recommended for the practitioner, rather it has been called an Asuri Tapah (Austerity of an inferior quality) in Geeta. Karshayantah sharirastham bhutagramamachetasah Mam chai vantah sharirastham tanviddhyasuranishchayan (Geeta 17-7) always adopt the middle way i.e. he should keep body and mind healthy through proper diet, food, and pastime, try to adopt the means to develop the intellect well, so that through the proper development of reason, he may be able to realize the truth. Dear practitioner! If you wish to attain the state of perfection in this very present, first of all you should be very careful about the utilization of each and every single precious moment of life. After spending the minimum possible time in eating, sleeping earning etc. and in the common daily necessary routine activities the practitioner should practice for the rest of the time according to the direction of his some spiritual master e.g. with the repetition of the holy name, contemplation and meditation upon that infinite supreme self so that he may feel himself ever accompanied with that Supreme Energy. In order to enable oneself experience that state, there are a few following principles that one has to apply and follow in the beginning. The practitioner should be careful:-

1. To have a sleep for neither more nor less than six hours daily. 2. To get up at 3.00 A.M. early in the morning. (Note – this time is most suitable for meditation in India).

3. Focusing the mind upon the Ishta (adorable God), to bow before him stepping on land.

4. After washing the eyes and mouth with cold water, also to take about one seer of

that. 5. After getting the belly evacuated, to do some Yogic exercises. 6. Sitting on a firm seat, to practice fixation and concentration of mind through a few exercises of breathing. 7. To have a simple, pure (Satwic) food in a little bit less quantity than need at the proper time, avoiding extremely saltish, chilly hot, sore, sweaty, maltasted, heavy and inedible things in the meals. 8. To wear cotton or woolen (if needed) clothes to have a soft-skinned, healthy body. 9. To lead a simple life, devoid of the artificial make up of beauty. 10. To use the necessary, essential materialistic objects reasonably, avoiding the unnecessary luxuries. 11. To use the materialistic objects-making them as the medium of yogic upliftment, progress and development, not as that of worldly sense enjoyments only. 12. To see all the objects and individuals as a manifest form and the effect of the Nature of that Almighty, thus to deal with them quite accordingly, keeping oneself above the feelings of personal attachment or jealousy. 13. Even after having gained various objects and possessions of worldly enjoyments through the favourable, suitable circumstances, to keep oneself detached and always try to follow the divine right path-that may lead to the life Eternal.

14. Considering the period of this human life very short, limited thus precious, not to waste even a single moment in unnecessary entertainments, recreations and useless gossips rather always try to feel one with that Divinity. 15. To adopt and always try for the ways helpful in yoga-having a faith that the worldly materialistic means of enjoyments will be available just according to the predestined fate depending upon the previous effort. 16. Remembering the dualities (e.g. happiness unhappiness gain or loss, feat or defeat etc.) as to be the result of one’s previous actions, to feel, under every kind of situation, the Grace of that Supreme Lord. 17. To have a complete faith and keen devotion in God as well as the Guru (the Spiritual Master). 18. To know the feelings of bondage quite illusory and feel always-godly divine qualities in one’s own inner self. 19. To see the whole universe along with one’s own self as the manifestation of that Almighty. 20. To have an equal respect for each and every creature, not to ignore, hate or degrade even the tiny most. 21. Visualizing oneness in all, always try to perform such actions as are for the welfare of the whole mankind. 22. Having a strong faith in one’s own way of worship and practice, to pay a due regard to those of others also. 23. To perform a bit practice of concentration and meditation regularly, just after getting up early in the morning and before going to the bed in the evening daily. 24. Only a pure heart can have pure feelings which being guided by the virtuous thoughts, encourage good actions and deeds. Therefore the regular studies and comprehensions of the Holy Scriptures (e.g. Shri Geeta-Ramayan-UpanishadsVedas etc), which purify the mind and heart, are very important and necessary. Rather a practitioner should never forget that the feelings and thoughts are more important and forceful than actions in life. According to Lord Krishna – “Yo yacchraddah sa eva sah” The way a human being thinks – the personality he adapts. The practitioner should always adopt a way of practice very carefully and accordingly suitable to his own capacity and capability. He should never start some practice just after listening its great value and effect because it is not only the way of practice-that has an effect greater or smaller, it is upto the practitioner who practices. Any divine path, been adopted with strong determination, can lead to the real destination; because the self-realization is not the result of some particular action, it is attained through a strong wish with deep faith and keen devotion. Life is just a constant wish of an eternal Divine Bliss arisen in the individual chitta (mindstuff) out of the contact with that Supreme Soul. So the restlessness of the mind can never be removed unless and until this desire is fulfilled that is fulfilled that is possible only in the realization of oneness of the individual soul with that supreme – it is called yoga (union). This mind-stuff is the first manifestation of that unmanifest Prakriti, been stirred (moved) with the first union of that Supreme-Self. Nature has got an inherent quality and capacity

to receive the divine qualities of that ‘Supreme’, with the contact of which, it receives and manifests into consciousness (Chetna). So this constant quest for its main source that (Supreme Consciousness) is quite natural and essential – but the mind in search and desire of this very Supreme Bliss – Existence and knowledge out of ignorance and illusion, instead of being ‘introvert’ i.e. turning towards its main original source, is attracted towards its effect-the ego, the world of senses and objects, further engages itself into various types of activities, which are unable to serve the purpose. Supreme Existence, knowledge and Bliss, is the nature of that Almighty, which is its main source. It is a doubtless fact that every effect has a natural tendency of attraction towards its own cause – so the mergence of an effect into its cause is a real yoga (union). Actually that unification of the individual soul with the supreme is eternal. Just out of illusion it is felt as to be separate. With the practice of Yoga, when the practitioner is detached from the objects of senses and gets interested in the knowledge of Reality, at that time he experiences a slight realization of that Supreme Illuminator. He gets interested more and more as goes on getting and realizing this experience. ‘Gradually, with constant effort and keen interest, he starts feeling oneness with that Supreme Reality. Supreme knowledge breed’s supreme love and Supreme Love is the real oneness that is the ultimate unification (yoga). Thus knowledge, Love and Yoga – all these are realized at one and the same time, just as satisfaction, nourishment ad absence of hunger, all these three experiments are felt simultaneously with the consumption of some food. The person achieves Satisfaction, knowledge, nourishment through Love and absence of the feeling of separation through yoga. That is the chief aim of human life. Knowledge and Love are the base of the success of yoga-so the practitioner should practice yoga with Love in the light (guidance) of knowledge. In order to have the realization of real yoga the practitioner has to train the body, mind and vital force, that are possible only through Hath yoga (yoga through hard force). Hath yoga, at the same time, can prove to be harmful, if it is practiced without having proper guidance, as without the control of a wise Guru (Spiritual guide) it encourages the feeling of pride and egotism that destroys the whole effort.

Hard practices of Yoga Hath-Yoga The word “Hath” is from Ham that is related with the breathing air passing through the right nostril and “tham” – that is related with the breathing air passing through the left nostril. Through the exercises of controlled and disciplined breathing, having balanced the vital force, try to establish its voluntary urge through Sushumna (A spinal nerve helpful in yoga) upwards in the brahmand (vacuum above the throat) is the Nature of “Hath Yoga”. The exercises, which are adopted to subtlise and balance the vital force (Pran), are called the yogic practice of “Hath Yoga”. In which, there are the eighty-four types of Asanas (Physical postures), eight kinds of the exercises of Pranayama (Styles and durations of breathing) and bandhas (blocks of vital force), Neti, dhoti Basti, etc., six types of yogic exercises. Which are practiced to have the purification of body, mind and speech.

Disciplining the vital forces, it makes the mind pure, capable of the Union with that (Supreme Being) that is the main aim of “Hath Yoga”. One thing here cannot be ignored that there are various types of obstacles, which the practitioner of “Hath Yoga” has to face – rather which some times do not let him reach upto the Chief Goal. Normally the practitioners of “Hath Yoga”, being entangled with the external temporary, attractive, results and achievements (Riddhis and Siddhis), forget their goal and many of them are destroyed with some diseases, due to the mismanagement of the provisions of food and meals etc. Thus the reality is that the benefits available through these hard practices of “Hath Yoga” can be had from some other compensating alternate exercises also which considering to be useful and practicable in daily routine, I would like to state here briefly and can be learnt under personal guidance. First of all, the practitioner of yoga should sleep at the proper time. The bed for sleeping should not be very soft and comfortable. The hard wooden bed is very useful for physical betterment. The bedding upon that may be a little bit soft. Sleeping by left side is preferable as it enforces the right breathing (breathing through right nostril-Surya Nari): that enhancing the appetite helps the digestive process. Before sleeping, the practitioner after getting the feet and mouth washed and cleansed sitting on a firm seat should practice meditation for a while. Feeling fast asleep, he should lie down and sleep on a posture of a dead body – “Shavasan”. To lie down straight just like a dead body in a relaxing mood, focusing the mind peacefully in the Ajnachakra is called “Shavasan” (posture of a dead body). The practitioner before going to bed should keep two seers of water in a copper utensil, covered with a piece of cloth nearby. He should get up early in the morning between 3.00 to 5.00 A.M. as indicated previously also. Just after getting awaken, sitting on a firm seat, he should recite OM with the nasal, sound ( ). Submitting oneself to that all pervading. Almighty, should feel as if the is receiving divine Godly power through that contemplation. After this short meditation, he should salute Mother Earth (being the original source of the physical body), touching with right hand then soothen the eyes and face with both the palms, got warm after rubbing together. Putting on wooden sandals should go for toilet. He should wash his face and eyes with cold water. Filling it in mouth he should sprinkle the eyes that removes all the eye-diseases and sharpens eyesight. Now the sadhak (practitioner) should drink about one seer of that cold water kept in copper utensil. It helps in evacuating the stomach well. After getting the stomach evacuated you will have to do Neti and Kunjal etc. the exercises typically for purifying the upper organs like nose, throat and stomach etc. The style of performing these exercises is being given below:Neti and Kunjal:Take about three seers of lukewarm water mixed with rock salt. Sitting on a seat (pose) like crow – (Kagasan), hold the left foot with left hand. Take the piped utensil full of about one or half pound of saltish water in the right hand. Keep the mouth of pipe in the right nostril softly; the water will slowly come out of the left nostril. The other side should also be practiced in the same manner. This is called “Jala-Neti” (neti with water). It removes the eye defects, refreshness the mind. Now the practitioner should drink the remaining two seers of water. Immediately after drinking it, standing in slightly bowed position he should have a soft touch on the palate with soft clean datum (green tree brush) etc. The

water will come out washing and cleansing the stomach. Repeat this action in three or four turns of waters vomits. A little bit remained water is also not harmful; it is called Kunjal exercise. In the beginning, it should be done after drinking four seers of water, taking into two turns. If the stomach is more defected i.e. unclean, it can be done regularly, constantly for a week and afterwards at alternate days. This exercise removes all types of diseases of cough, bile and wind etc. The practitioner feels his body very light. He feels better appetite that digests the food better and nourishes the body well. There are two more important exercises- “Sutra-neti” and vastra dhoti, which are not practiced in usual life but some one feeling interested, can learn from some well experienced yoga-teacher personally at some yoga center. There is one more experience for purifying the belly that is called Shankh prakshalan. It is also worth practicing by everybody, but should be done through the contact of some expert tutor only.

Asanas & Pranayama Dear practitioner! Now after doing a few exercises (e.g. Kunjal-Neti, Dhoti etc.) helpful in the purification of stomach, nose, throat, intestines, in order to balance the physique, you should practice a few yogic Asanas (physical postures) on a covered surface in a clean and calm atmosphere. First of all stand at ease peacefully, facing towards the east. The body should be in a quite relaxed position. Inhale the breath deep smooth inward; the anus lower bowls should be contracted upwards. The stand should be quite firm with the chin fixed on the collarbone, keeping the chest a little bit upwards. Feeling exhausted, breath can be inhaled softly as needed, keeping the face straight in front. After inhaling, the chin should be kept again on the collarbone with the lungs filled with breath properly. This pose (posture) can be retained for a possible short while carefully and after that, feeling exhausted, keeping the head straight the breath should be thrown out gradually. While exhaling the practitioner should think as if he is ousting all the impressions of his bad actions and intensions from his internal organs, heart, mind, etc., while inhaling, he should feel as if he is receiving a vitalizing. Divine Supreme Infinite splendor in and with that the whole body is being enlightened and illuminated with Divinity. This practice should be repeated thrice at least in one sitting. One thing must be cared; the breathing should never be very forcible and tensioned. It should always be just easy, mild and smooth, otherwise the practitioner can feel whirling of air and fall down that can prove to be harmful instead of being beneficial. With these practices of breathing exercise, the force of the vitality would be upwards, the circulation of the blood would be quite appropriate and balanced in all the veins and organs. That helps in destroying many defects of digestion system and enriches the appetite. It brings buoyancy in physique, makes the practice more rapid, rich and fruitful. Now we are starting the exercises of a few main physical postures: VRIKSHASAN:- Standing straight, balanced with joint heels and open toes, raise your hands, cross joining the thumbs. Throw the breath out. Inhaling the breath again, lifting both the heels up, stand on toes. Stretch the body as high as possible. Feeling tensioned, the body should be relaxed. Exhaling the breath slowly, come to an easy straight position.

This process should be repeated thrice, this is designated as Vrikshasan - that gives the benefits been described previously. VIRYASTAMBHASAN:- (the posture that helps in preserving the semen i.e. (in protecting the celibacy) In a standing pose, stretch both the feet and legs open as much as possible. Hold the right wrist with the left hand on the back. Inhale deep thrice as full as it lifts the chest high. Filling the breath inside, fix the chin below the neck. Now bending the body rightward slowly, touch the right foot with the tip of the nose softly. After coming again gradually in the straight position, the same bending pose should be repeated leftwards. This exercise should be repeated once or twice in accordance with the capacity and capability. One thing here is to be kept in mind, that anus should always be kept contracted upwards. This posture has been stated as Viryastambhasan. SURYANAMASKARASANA:- The posture in which the feelings are attached with the salutations to the God Sun (the riser, inspirer and nourisher of the universe) in different poses. Now we start the posture of Suryanamaskar-that only one Asan consists various poses and actions that compensates many asanas. In order to perform it, first of all standing straight, raise both hands upwards. Taking the breath in, stretch the body as high as possible. After that throwing the breath out, bending the waist slowly, touch the thumbs of the feet with hands. The knees should remain unbent. Inhaling slowly, stand again in the same straight poses. This process should also be repeated thrice. Now relaxing the hands down stand easily. Again inhaling the breath, keep the folded hands, upon the chest. Bending the forehead in front, salute the God “SUN”. Now lifting the forehead up, the breath should be inhaled into lungs. Now raise the unfolded hands straight upwards slowly and gradually. Retaining the breath inside, bend forward upto the waist, bring and keep the palms before both the feet on the floor. Here in the bending pose, while bringing the face near the knees, the retained breath should be thrown out. Now remaining in the same position, the right leg should be stretched backward. Sanding on the right toe of the stretched leg, rest on the bent left foot very softly. The breath should be kept filled inside. The salutation with folded hands should be done to the God of Sun. Now in the same position, keep the palms on the floor; bend the head backward, then again forward. Stretching the left foot also backward, keep both the feet equally stretched backward. Now standing on the palms and toes straight and balanced, stretch the body free. Keep the knees smooth on the floor; the waist should remain lifted upward, exhaling the breath, out. The chest should be rested on the surface; the nose should touch the floor. This pose is called as Sashatang Pranama i.e. (the posture of the salutation with all the organs of the body). Now resting the waist on the surface lift the chest a bit upward. Inhaling the breath; stand on the palms. Gradually lifting the front half of the body upward, bend backwards. Stretching the front nerves so much as you can see the backspace. After that bringing the face in front, lift and waist upward. Stand like a bow on the palms and toes bringing the face between the arms stretching the back nerves, as may be possible to see the lower backspace. Now after that bringing the right foot between the palms, resting on that pose, lifts the hands and solute the God a Sun. Keeping the palms again on the floor, bring the left foot

also between the palms. Stand half-bent on the balanced feet. Throw the breath out. Afterwards inhaling the breath smoothly, come into the straight standing position. This is the posture of Suryanamaskara. Salutations to the God “Sun” Utility: The posture of Suryanamaskar balances all the nerves, which rectifying the respiratory system, activate and smooth the circulation of blood. So it is much effective in making the physique healthy, handsome and stout. This Asan should be practiced three to five times bending and stretching the left and right foot alternatively. After the Suryanamaskarasana, now we come to the Mayurasan (the posture like peacock). In order to start the Peacockasana first of all sit on the feet, keep both the palms, with fingertips pointed backward, on the floor between the knees. Rest the belly on the elbows keeping each with both sides of the Navel. Bending the front of the body forward, keeping the whole force on the wrists, inhaling the breath inside, stretch the feet backwards touch the floor with toes and forehead. The whole weight will be on the hands, elbows, diaphragms and toes. This posture of Mayurasana is called the half peacockasana (Ardhamayurasana). With the gradual practice of this posture, one should try to do the complete Mayurasanam in which lifting the front and feet upward one can stand on the wrists and the elbows only. Balanced situation of this posture is called Mayurasana (i.e. the peacockasana). During the exercise of peacockasana, the breath should be retained inside and the duration of period should be according to the retention of breath. This posture enriches the digestion power, circulates the blood through all the nerves of the body, enhances the Divine splendor, and strengthens celibacy. Now come to the Bhujangasana:- (The posture like the snake). In the same posture (of peacockasana) resting the lower half of the body on the (covered) surface, lifting the upper half upto the waist, try to see the back, moving the head left and right alternatively. This action is just-like cobra (Snake) so it is named as sarpasan too. It destroys the diseases of the belly and sharpens the eyesight. Now come to the Vajrasana:- The posture of which makes the body strong like a stone. Sit on the soles of the twisted feet. Taking the hands back, hold the crossed thumbs of the feet. Expand the chest in front. Inhaling and retaining the breath, fix the chin on the collarbone that would make the Jullunder Bandha, a special spot of the retention of the Prana (breath). Now raising the head straight, exhaling the breath softly, bend forward and touch the surface with the nose. In this posture, retain the breath outside as long as possible. Again raising the head up, folding the legs backward inhales the breath, sit on the previous posture. Now for suptavajrasana, resting the waist on the hands with the elbows on the floor, take the body backward. Touch the floor with the head on backside. After a short while again come in the normal pose, raising and bringing the head straight. In this posture (asana) the breath in the bending pose should be thrown outside and in the expanding pose, retained inside. This posture cures the diseases of the throat, nose and stomach. In order to perform PASHCHIMOTTANASANA – Sit alert, spread the legs straight in front. Raise both the hands upward. Throwing the breath outside, bend and hold the thumbs of the feet, keep the head between the knees. Do care that the knees should rest

on the floor. After a short while, inhaling the breath, come into the previous straight normal sitting pose again. This is called PASCHIMOTTANASANA. Now come to Mahamudra. Expand the right foot in front, hold and raise the left foot, fix it against the organ of generation, above the anus, hold the thumb of the spread right foot with both the hands. Inhaling the breath deep, then throwing it out soft, bend and keep the head on the right knee. After the little tolerable duration lift the head, inhale the breath, keep the chin on the collarbone (making Jullunder Bandh), touch the left knee with the head. After a bearable short duration, lift the head, inhale soft and sit relaxed. This asana has got innumerous uses. Mahamudra yields a divine splendor, sharp intellect and enriches the memorization, destroys all types of diseases. Now come to GORAKHASANA:- (The posture that strengthens the senses i.e. protects celibacy). In order to perform it, fold and join both the soles together, fix the joined heels with the Anus. Holding the thumbs of the feet, rest the whole weight of the body on the heels. Inhaling and retaining the breath inside, keep the chin on the collarbone with the Jullunder Bandh. After a while exhale and sit relaxed. This Asana is very useful for the protection of celibacy. It should be practiced for retaining as long as possible. In the continuance of the asanas, necessary for the practitioner of Raj yoga, now we come to the Matsyendrasan (Posture like a big fish). On the sitting pose, keeping the left foot stretched in front, bring the right foot on the root of the left thigh – in a position so as the right heel touches and is fixed on the belly, quite beside the navel. Now bring and fix the half-stand left leg across above the right knee, slightly bending leftward, hold the thumb of the left foot taking the right arm across the left knee. Repeat the whole process on the alternate side exactly in the same way. This particular asan has got wonderful effect in balancing the stomach, destroying the unnecessary increase of the wind and fats in body. After that, the practitioner should rest on the shavasan (posture of a dead body) referred previously. SARVANGASANA:- After the five minutes rest, lift the feet six fingers high from the level, bring the right foot upto the right thigh. Take it again softly in the former balanced position. Now bring the left foot to the left thigh in the same way. Balance it again in the former position, while repeating this cycle of both the feet, precautionally the ground should not be touched and the breath should be kept retained inside. After the ten repetitions of this cycling type exercise, both the feet should be lifted together on the right angle position. The vision should be fixed on the thumbs of the feet, as long as convenient without any strain and force. After that resting the waist on both the hands, lift the feet together, straight upward, that will make the SARVANGASAN (the asan which balanced all organs of the body). The practitioner can practice to stand upon this asan for five to twenty minutes constantly. This asan sharpens the eyesight, destroys many diseases of the stomach and helps in protecting celibacy. HALASAN:- Touch the floor bringing both the feet backwards across the head – that will make the HALASAN (posture like a plough). Breath in both these asanas should go in normal way. Again the practitioner should sit on samasan in a peaceful mood of meditation. Though for meditation there are a few other asanas like Padhmasana (lotus), Siddhasan, and Swastikasan etc. Yet all these asanas prove to be very useful as according to the nature of the practitioner’s physique, whereas samasan in suitable normally for all types of the practitioners. The progress in the meditation depends much upon the position of the body and samasan keeps the body in a best suitable posture for meditation, so it

should be learnt with particular carefulness. SAMASAN:- Sit peacefully in a balanced mood. Lift and fix the left heel on the belly between the navel and the ling (organ of generation), keeping the left toe under the right thigh. Placing the right heel on the left one, join the right toe with the left thigh. Resting both the cross, fingered hands upon the heels sit in a calm relaxed mood, that will make the Samasan (the best posture for the practice of meditation). One thing here must be noticed that meditation is very necessary and important after yogic asanas. Without meditation, even the proper benefit of the asanas also cannot be availed. So the different ways of the practice of meditation are very much important to be explained and understood. In the posture of samasan, the backbone remains quite straight that keeps all the nerves and veins in an appropriate position. All the nerves and veins of blood circulation in the body have got their roots fixed in the Muladhar (a spot under the navel and above the organ of generation). By sitting upon this samasan, the heels give pressure to these roots – that establishes all the nerves in their right position, that is why this asan has been recommended to be the best for the practice of Nari Shodhan (the purification of the nerves). Sitting upon this asan, try to deepen the flow of the breath. First of all inhale deep for four times repeating and reciting the Pranav (Om) in a slow voice in such a way as it is being raised from the Mooladhar and crossing all the charkas – swadhisthan, Navel, Anahat, Vishudda etc., is being established in the Ajnachakra. Retaining the breath there, meditate upon illuminated Om (Pranav) Prana will automatically be retained outside. Try to remain in this position as long as possible. At that time the practitioner should feel as if finite individual is one with that Infinite-all-illuminating one energy, the Supreme Soul. Feeling strain, inhale softly and slowly – thinking that the Divine Supreme Splendor and power is being inhaled and filled inside. With these feelings, bring and retain the breath in the lungs, fixing the chin on the collarbone, being in “Jullunder Bandh”. Keeping the breath retained, (i.e. in a kumbhak position) meditate upon the Divine Pranava (Om) again in “Ajnachakra as long as is convenient and possible. After this kumbhak (retention) balancing the breath outside, feel as if all the bad impressions, after being burnt are being exhaled. Retain the breath outside, thinking as if those bad impressions are going very far. Come into the normal balanced position, this normal necessary important and very useful style of meditation will be explained further in more details.

Meditation

(Dhyana) The practice of a few yogic exercises (Asanas) – done properly, brings the practitioner automatically to a state calm and peaceful, where he desires to sit in a thoughtless mood. No interference – physical, mental or intellectual is allowed – that is called the practice of meditation. So under the explanation of Divine Path of yoga – we have completed a few main important asanas and are intended to sit in a mood of meditation – referred previously. Now in order to make it more clear I would revise it again briefly.

In meditation (Dhyana), after the Yogic Asanas (i.e. physical postures of exercise) in order to balance the breath (Pran the base of concentration of mind), the practitioner has to take the help of some sound (Nad-Swar). The Pranav (Om) is the most suitable and phonetically, scientifically, philosophically approved sound for such type of practice. The style has to be noticed upon. Actually the process is to raise and retain the vital force upwards through the charkas, Swadhisthan, Manipur. Anahat, Vishuddha, etc: - (The yogic spots of mental concentration), lifting from Mooladhar with the help of the typical sound (Nad Pranav-Om) one should try to remain in that state meditating upon an Illuminate Pranav (Om). After that inhale softly the air with the feeling that divine Supreme Energy is being filled inside. Keeping the lungs full, remain on “Jullunder Bandh” (a yogic method of blocking the force of breath by fixing the chin on the collarbone). Retaining the breath in the same position, meditate upon that Supreme self. Illuminate entity. After a while, thinking that the bad and dirty impressions are being washed away, exhale the breath, retain it outside for a while, then came into the normal balanced position. This is the basical exercise of Pranayama. O dear! Now one again, I would repeat the whole process shortly. Under this procedure, first of all, exhale the breath out while raising the Om sound (Nad) upwards through the palate, retain it outside, inhale again and retain it inside. Again after exhaling and retaining the breath out for a while come into the normal states. This is the style of this process of pranayama. The practitioner should never put force in the practice of pranayam. That means the exercise of Pranayam should be learnt and practiced slowly, gradually and softly. In the beginning, the practice should be done in a way and with duration, as much is very convenient in external and internal retaining of the breath. Though this very exercise can be repeated three to eight times yet it should be performed for more than three times, only when the proper food is available. Otherwise for normal practice three times exercise is sufficient. The suitability and facility of food for the practitioner of pranayama means consumption of the sufficient quantity of cow milk and butter. If the practitioner feels the increase of wind in stomach, the urine of female calf-who sucks the mother milk, should be taken in the quantity of about two tolas at a time every morning for a few days. It annihilates the increase of wind and other defects diseases, of stomach e.g. constipation etc. After the exercises of pranayama sit with a peaceful mind and try to practice meditation. Upto this stage, the procedure is common for all practitioners of yoga. Now onwards, one has to meditate according to one’s own state and level of mind. “Mantra yoga”:- If the practitioner wants to practice yoga through Mantra Yoga (i.e. yoga through repetition of the holy name of God) he should sit calm on the asan (some fixed seat) and repeat the mantra been given by his spiritual guide (Guru) in the Anahat (heart) or Ajnachakra (between the eyebrows). Here the Mantra can be meditated upon in two ways. Either the sadhak (practitioner) reading the Mantra (verse) as if it is written on the Anahat or Ajnachakra can meditate upon the self-illuminate syllables of the holy Name or can think about the form of the personification being designated through typical holy name that whole worship is called sakar upasana (worship of the personified God). The sakar upasana (worship of personified God) is also of various types according to the interest, intension, inclination and will of the sadhak that depends upon the type of the

chitta (mind-stuff) the effect of the past impressions of the previous actions of the individual. Thus there are practitioners having various interests. Some are interested in the worship of God in the form of Lord Rama or Lord Krishna and others can be interested in that of Lord Shiva or Goddess Durga etc. So according to each one’s own object of worship different types of description of the characteristics of the personified Gods, been given by the experienced Yogis and great seers, are with us which will be explained and elucidated further.