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SRI SWAMI SIVANANDABorn on the 8th September, 1887, in the illustrious familyof Sage Appayya Dikshitar and several other renowned saintsand savants, Sri Swami Sivananda had a natural flair for a lifedevoted to the study and practice of Vedanta. Added to thiswas an inborn eagerness to serve all and an innate feeling ofunity with all mankindHis passion for service drew him to the medicat career;and soon he gravitated to where he thought that his servicewas most needed. Malaya claimed him. He had earlier beenediting a health journal and wrote extensively on health problems.He discovered that people needed right knowledge mostof all; dissemination of that knowledge he espoused as his ownmission.It was divine dispensation and the blessing of God uponmankind that the doctor of body and mind renounced his careerand took to a life of renunciation to qualify for ministering to thesoul of man. He seftled down at Rishikeshin 1924, practised intenseausterities and shone as a great Yogi, saint, sage andJivanmukta.ln 1932 Swami Sivananda started the Sivanandashram.ln 1936 was born The Divine. Life Society. ln 1948 theYoga-Vedanta Forest Academy was organised. Disseminationof spiritual knowledge and training of people in Yoga andVedanta were their aim and object. ln 1950 Swamiji undertooka lightning tour of lndia and Ceylon. In 1953 Swamijiconveneda 'World Parliament of Religions'. Swamiji is the author of over300 volumes and has disciples all over the world, belonging toall nationalities, religions and creeds. To read Swamiji's worksis to drink at the Fountain of Wisdom Supreme. On 14th July,1 963 Swamiji entered Mahasamadhi.

PUBLISHERS'NOTEThe Yoga Sutras of Patanjali Maharshi are the standardText on Yoga and these Sutras constitute a philosophy as wellas a practica! technique of meditation. The purpose of the yogaway of analysis is an overcoming of the limitations of both subjectivityand objectivity and a union of the deepestwithin us andthe deepest in the Cosmos. Yoga is not one way of livingamong many. lt is the only way-gathering of your personalitywith one purpose. The removal of the idea of externality of theobject is the process of meditation. There are certain misconceptionsabout Yoga. lt is not magic or feat of any kind, mentalor physical. lt is based on a sound philosophy and deep psychology.lt is an education process by which the human mind istrained to become more and more naturaland weaned from theunnatural conditions of life.Very few authentic commentaries on the Yoga Sutras areavailable today. And, the aspirants in this science minded worldof today take a keener interest in this Branch of Yoga. All theWestern Sadhakas take to the practice of Raja Yoga. ln Europeand America, hundreds of men and women Sadhakas owetheir progress in the practice of Raja Yoga to the practica! andefficient guidance of Sri Swami Sivanandaji Maharaj. SriSwamiji's approach is direct, clear and positive.There has been a persistent demand for a rqprint of SriSwamiji's Raja Yoga. We are happy now to'be able to presentthe readers with a reprint of this precious volume._THE DIVINE LIFE SOCIETY(7)

d",orTfrf,' ITfrRqTEIH:@llWe offerourobeisance byword, mind and bodyto Patanjali, Vyasa and to all other Rishis and YogicMasters, who are like so many suns to remove thedarkness of Ajnana.$1INSTRUCTIONS OF SANKARAmrfrkqrsqFrr+rqift+rqils-fiiqqrrw{u IKnow that this life is most transient and changing like wateron a lotus leaf and that all people suffer from disease, egoismand miseries.vrunqFi rsrdrt@tEnqsffiiftqTi$dqqr;i rril€qmqn ?Engage yourself in right earnest to the practice of controlof breath and abstraction of senses and to the discriminationbetween the real and the unreal and also to the practice ofSamadhialong with recitation of Mantra- bestow great attentionto these.(8)

mrtsrdqrtfrfrnrErSnn-qfrilfrftiarrurwiEdg-ffrdrrifr$rqftsrrdrfrftcqqrr tWhy is your mind wandering in various directions withanxieties, O peaceless man? ls there no one to guide you, who,catching hold of your hands steadfastly, can cause true knowledgeto dawn in you by explaining creation, destruction, etc.?{srrcfqtrd{9tr: lEHfufrr€Eq{Pifaq11 vGet yourself free from the Samsara (wheel of birth anddeath) by taking shelter at the Lotus Feet of your Guru; andrealise the Self in your heart by controlling the senses and themind.(e)

SADGURU STOTRAUutrftr{rR{gur{qeild{tgt' vmtnRdd *Udqq' ttThe Guru is the beginning; yet he is without a beginning;the Guru is the Supreme Lord; there is no other than the Guru;Salutations to that Guru.{irrui rrqfrnfrs }nq+ qrciqE: uilfr *Uriqq, ttSalutations to that Guru, whose 'Charanamrita' dries upthe ocean of Samsara and enables one to acquire the essentialwealth of the Atman.{q€ {A t Errrerrslrrt{qiA ftt qftil*.rrqrq trmul**gfurmTmgg+qrft+{rTrqflqllSalutations to Brahman who is an embodiment of theTruth, the cause for this world, the embodiment of wisdom, thesupport for all worlds, one without a second, giver of Moksha,who is all-pervading and who is eternal.(10)

CONTENTSPublishers'Note 7lnstructions of Sankara8SriSadguru Stotra10lntroduction19CHAPTER IWHAT IS YOGA?1. Yoga Defined 292. Object of Yoga.351. Hints on Sadhana2. Bhakti Yoga Sadhana3. Hatha Yoga Sadhana4. Karma Yoga Sadhana5. Raja Yoga SadhanaCHAPTER IIYOGA SADHANA6. Jnana Yoga Sadhana7. Hatha Yoga and Raja Yoga8. Different Paths.9. Period of Sadhana.10. What ls Vairagya11. Para Vairagya12. Auxiliaries to Yoga Sadhana.13. Obstacles in Yoga14. Causes of Distractions.15. Remedy for Distractions363636373738383839404243444546(11 )

CHAPTER IIIYAMA1. Eight Accessories of Yoga.2. Benefits of the Accessories3. What !s Yama4. UniversalVows5. Ahimsa.6. Satya7. Asteya8. Brahmacharya.9. Aparigraha.474748495051525353CHAPTER IVNIYAMA1. What ls Niyama 552. Kriya Yoga . 563. Benefits of Purification. 564. Benefits of External Purification 575. Benefits of lnternal Purification 576. Santosha 587. Tapas 598. Svadhyaya. . 599. lsvarapranidhana 60CHAPTER VBHAKTI IN YOGA1. Who ls lsvara 612. Source of Knowledge . 613. The Guru of All 624. Name of lsvara 625. Japa ofOm 64(12)

6. Benefits of Japa7. Benefits of DevotionB. lnstructions on Bhakti1. What ls Asana.2. How to Get Asanajaya3. Benefits of Asana4. lnstructions on AsanasCHAPTER VIASANA65666669707172CHAPTER VI!PRANAYAMA1. What ls Pranayama . 732. What ls Prana 733. Yoga Nadis 754. Chakras 755. Prana and Mind 756. Prana and Breath 767. Pranayama Exercises . 768. Preliminary Exercise. 789. Sukha Purvaka Pranayama 7810. Kevala Kumbhaka 7911. Benefits of Pranayama. 8012. Mind Fit for Concentration. 8013. Hints on Pranayama Practice . 81CHAPTER VIIIMINDPART 1-MODIFICATIONS OF M]ND1. Modifications of Mind 822. Five Modifications82(13)

3. Pramana4. Mparyaya5. Vikalpa.6. Nidra.7. SmritiPART 2_AFFLICTIONS OF MIND1. What Are the Afflictions2. What ls Avidya.3. Avidya Explained4. How to Remove Avidya5. What ls Egoism6. What ls Raga7. What !s Dvesha8. What ls Abhinivesa9. How to Remove Raga, Dvesha and Abhinivesa.10. How to Remove EvilThoughts11. What ls Pratipaksha Bhavana12. The Root of Afflictions13. The Effect of Afflictions14. Fruits of Afflictions.1 5. Destroy Afflictions16. Karma in Yogis17. Karma and Environments18. Karmas in a Viveki.19. Avoid Misery.20. The Cause of Misery21. Definition of "The Seen"22.lgnorance ls the Cause23. The Means for KaivalyaPART 3_DESIRES1. Consecutiveness in Desires .838485868788888990909192939394959697989999100101102102103104105105(14)

2. Desire ls Beginningless 1073. How to Destroy Desires 1084. Mind Acts for the Purusha. 1095. Desireless MindPART 4_GUNAS1091. Time and Gunas 1102. Nature of Characteristics 1103. Reality of Things. 1114. Stages of Gunas 1125. Hints on Gunas 113PART s_MYSTERIES OF MIND1. Ways of Mind Differ2. Mind and Perception.3. Mind ls Coloured by Objects4. Purusha Knows All Modifications5. Mind ls Not Self-luminous .6. Mind Does One Thing at a Time.7. Cognition by One Mind8. Mind Shines by Borrowed Light9. Mind Understands Everything .10. Transformation of Mind11. Dharmi Explained12. Changes in DharmasPART MONTROL OF MIND1. Control by Abhyasa and Vairagya2. What ls Abhyasa3. Control by Suppression of Vrittis4. Make the Suppression Steady. . .5. Control Mind by Virtues6. Control Mind by Pranayama114115116116117117118119119120120121121122123124124125(15)

7. Control Mind by Vedantic Method1. What ls Pratyahara2. Benefits of Pratyahara1. What !s Dharana.2.The Mind of Distractions.CHAPTER IXPRATYAHARACHAPTER XDHARANA3. Dharana on Sense Perception4. Dharana on Sattvic Mind5. Dharana on the Desireless Mind6. Dharana on the Knowledge of Dream7. Dharana on Triputi.8. Dharana on Any Chosen Object.9. The Concentrated Mind10. Benefits of Dharana11. lnstructions on Dharana125126127129130130131132133133134135137137CHAPTER XISAMYAMA1. What ls Samyama. . 1392. Samyama As Antaranga Sadhana 1393. Samyama As Bahiranga Sadhana 1404. Benefits of Samyama 1405. Samyama on ExternalObjects 1416. Samyama on lnternalCentres. 1467. Samyama on Mrtues 1S18. Samyama on Discrimination. 1519. Samyama on Sabda and Artha 152(16)

10..Samyama on Karma.11. Samyama on Chakras and Nadis12. Fruits of Pratibha13. What ls Taraka.14. Parakaya Pravesa15. Samyama on Forms16. Eight Siddhis.17. Perfection of Body.18. Other Means for Siddhis.19. lnstruction on Samyama.153153157157158161162163164165CHAPTER XIIDHYANA1. What ls Dhyana2. lnstructions on Dhyana168169CHAPTER XIIISAMADHI1. What ls Samadhi2. Means for Samadhi3. Dharmamegha Samadhi.4. Benefits of Dharmamegha Samadhi.5. Samprajnata Samadhi .6. Asamprajnata Samadhi7. Benefits of Nirvichara Samadhi8. lnstructions on Samadhi.172172174175177180184188CHAPTER XIVKAIVALYA1. What ls Kaivalya.2. Means for Kaivalya3. Purusha Cognises Through lntellect190190191(17)

4. Knowable ls for the Purusha5. Pradhana !s Not Destroyed6. Samyoga Explained7. Mind ls Not Purusha8. Discrimination Is Sevenfold . . .9. Mind Fit for Kaivalya10. Thoughts Are Obstacles11. Remedy for Obstacles .EpilogueA.B.c.D.GleaningsPsychic !nfluenceGlossaryReference to SutrasAPPENDICES192192192193194195195196198201206219226(18)

INTRODUCTION(1) What ls Raja YogaRaja Yoga is the king of all Yogas. lt concerns direcfly withthe mind. In this Yoga there is no struggling with prana orphysicalbody. There are no Hatha Yogic Kriyas. The yogi sits atease, watches his mind and silences the bubbling thoughts. Hestills the mind and restrains the thought-waves and enters intothe thoughtless state or Asamprajnata Samadhi. Hence thename Raja Yoga. Though Raja Yoga is a dualistic philosophyand treats of Prakriti and Purusha, it helps the student inAdvaitic Realisation of oneness eventually. Though there is themention of Purusha, ultimately the Purusha becomes identicalwith the Highest Self or Brahman of the Upanishads. Raja yogapushes the student to the highest rung of the spiritual tadder,Advaitic Realisation of Brahman.(2) The AuthorPatanjali Maharshi is the exponent of Yoga philosophy.Now Patanjali is regarded as the last of the Avataras. you willfind in Yajnavalkya Smriti that Hiranyagarbha was the originalteacher of Yoga. Patanjali Maharshi is only a compiler or explainerof the Yogic precepts, doctrines and tenets taught byHiranyagarbha.(3) Yoga SutrasPatanjali Yoga Philosophy is written in Sutras. A'Sutra, isa terse verse. lt is an aphoristic saying. lt is pregnant with deep,hidden significance. Rishis of yore have expressed the philosophicalideas and their realisation in the form of Sutras only. ltis very difficult to understand the meaning of the Sutras withoutthe hetp of a commentary a gloss or a teacher who iswell-versed in Yoga. AYogiwith fu!! realisation can explain theSutras beautifully. Literally, Sutra means a thread. Just as variouskinds of flowers with different colours are nicely arranged in(1e)

a string to make a garland, just as rows of pearls are beautifullyarranged in a string to form a necklace, so also Yogic ideas arewell arranged in Sutras. They are arranged into Chapters.(a) The First ChapterThe first Chapter is Samadhipada. lt deals with differentkinds of Samadhi. lt contains 51 Sutras. Obstacles in meditation,five kinds of Vrittis and their control, three kinds ofVairagya, nature of lsvara, various methods to enter into Samadhiand the way to acquire peace of mind by developing virtuesare described here.(5) The Second ChapterThis is Sadhanapada. lt contains 55 Sutras. lt treats ofKriya Yoga viz., Tapas, study and self-surrender to God, thefive Kleshas, the methods to destroy these afflictions whichstand in the way of getting Samadhi, Yama and Niyama andtheir fruits, practice of Asana and its benefits, Pratyahara andits advantage, etc.(6) The Third ChapterThe third Chapter is Vibhutipada. lt contains 56 Sutras. lttreats of Dharana, Dhyana and various kinds of Samyama onexternal objects, mind, internal Chakras and on several objectsto acquire various Siddhis.(7) The Fourth ChapterThe fourth Chapter is Kaivalyapada or lndependence. ltcontains 34 Sutras. lt treats of the lndependence of a full-blownYogi who has perfect discrimination between Prakriti andPurusha, and who has separated himself from the threeGunas. lt also deals with mind and its nature. DharmameghaSamadhi also is described here.(8) A New OrderThe origina! Yoga Sutras of Patanjali Maharshi are givenin the above order into four Chapters. But this book presents anew classification of the subject matter. I have divided the(20)

above into fourteen Chapters to render the subject very veryclear and attractive. By so doing many repetitions and confusionsare avoided. By the present arrangement, it is very easyto remember the Sutras and the different headings and subjectmatter connected with each heading. The Raja Yoga philosophyis now rendered attractive and easy for digestion and assimilation.The eight limbs of Raja Yoga viz., Yama, Niyama,Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhiare treated separately under 8 Chapters along with manyother Chapters on Yoga Sadhana, Mind, lts Mysteries andControl, etc. Theword-to-word meaning willbe of immense useforthe students in understanding the meaning of the Sutra. TheChapter on mind in 6 Sections willhelp the student much in hispracticalSadhana. I have added copious annotations and commentaryunder each Sutra. This will throw a flood of light whereverthe students come across with abstruse, knotty andintricate points on Yoga. This book will supply a long-felt want.It has its own charm, beauty and attractive features. ln the AppendixD, the original Sutras in Sanskrit in 4 Chapters are givenin order for easy reference of the students. Page number withreference to the Sutras is also given. There will be no difficultyat all in finding out any particular Sutra.(9) The Yogic CharlatansAYogi came to Calcutta and exhibited in the University thefeats of drinking pure Nitric acid, swallowing nails and chewingglass pieces. My friend Sri Srinivasa Poddar was'present onthe occasion. People were struck with wonder. He ticked theNitric acid like honey. But he was a purely commercial man. Hemade a demonstration of these feats to any one who could payRs.ji3O. Can there be any iota or grain of spirituality or realYoga where business transactions are made? I leave this forthe readers to judge. The poor Yogi died in Rangoon on accountof some carelessness in his Kriya. There is nothing reallyextraordinary in these feats.'lt is rnere Sammohana Vidya,lndrajala or Preta-vidya. There are some herbs to destroy theevi! effects of acids and glass pieces- Such feats are not asymptom of spiritual knowledge. Living for four hundred yearsalso is not a sure criterion of advanced spirituality. Through(21).

lndrajala one can erect a splendid palace with electric lightsand otherfittings. One man used to emit lightfrom his anus. Hehad this Siddhi. He misused this power in eMlways and had adownfall. Possession of Siddhis is not a sign of Self-realisationor spiritual advancement.(10) SiddhisI do not deny the true powers of a developed Yogi. SriDattatreya created a woman through his Yogic powers. QueenChudalai created a false husband out of her Yogic power to testher husband Sikhidhvaja. Trailinga Swami, Sri Jnana Dev,Sadasiva Brahman and others had tremendous powers. Butthere are many Yogic charlatians who deceive the public withsome false exhibitions for getting money, fame and name. Areal spiritual man wil! never demonstrate any Siddhi. But hemay at times exhibit some power just to convince his studentsor to bring good to the public. Chudalai appeared before herhusband Sikhidhvaja and stood a few feet above the ground.Sikhidhvaja was quite astonished and took Chudalai as hisGuru. Matsyendranath did many miracles to convinceGorakhnath in the truth of Yogic practices. Lord Jesus also exhibitedmany miracles to convince his disciples.(11) SamadhiA Hatha Yogi gets himself buried in a box underneath theground. He does this by plugging the nostrils through KhechariMudra. This is no doubt a difficult Kriya. He gets Jada Samadhi.This is a state like deep sleep. The Samskaras and Vasanasare not fried by this Samadhi. He does not return withsuper-intuitional knowledge. This cannot give Mukti. This is akind of feat only. This is not a sign of spirituality. People use thisKriya for acquiring money, name and fame. This has become acommercial business. When they come out of the box, theystretch their hands for money. They make transactions beforethey enterthe box. When the Yogi enters into the box, the headmust be shaved. When he comes out after his Samadhi, therewil! not be any growth of hair if it is real Khechari Mudra.(22)

(12) lndrajalaTie the hands and legs of a man with iron chains and shuthim in a room. Before you lock the room he will be standing beforeyou. No doubt this is very astonishing. But it is a mere trick.It is a kind of Jalam. Aman throws a rope in the airand ascendsin the air. All people are actually witnessing. But when photographed,there will be no picture on the plate. This is a trick anda Jalam. Some people can sit on a plank studded with sharp=ened nails and can chew snakes like ch8colates. lf you pierce along needle in their ?ffiS, no blood will come out. Some candraw water from stone. A real Yogi and a Yogic chartatan canperform all these things. A real Yogi does through his yogicpowers for certain good purpose in view but a charlatan doesthrough some trick or Jalam for the sake of little money, nameor fame.(13) Pseudo YogisThe public will take a man to be spiritual only if he exhibitssome Siddhis. lt is a sad, serious mistake. They must beover-credulous. They will be easily duped by these yogic charlatans.They must use their power of discrimination and reasoning.They must study their nature, ways, habits, conduct,Vritti, Svabhava, antecedence, etc., and test their knowledge ofscriptures, before they come to any definite conclusion. Bewareof Yogic charlatans!(14) lmportance of YogaPractice of Yoga annihilates all the pains of Samsara.Yoga and Jnana are the two wings of the bird of Moksha. Jnana(book knowledge) without Yoga (direct intuitive perception) isuseless. Yoga (mere knowledge of Asanas, Mudras, Neti,Dhauti, etc.) without Jnana (Anubhava Jnana) is not perfect.Jnana arisesthrough Yoga (union with Supreme Self). Jnana isthe fruit of Yoga. Jnana without Yoga is useless. Yoga withoutJnana is dry and barren. Raja Yoga is the Science of sciences.Lord Krishna says: "Kingly science, kingly secret, supreme purifielthis. lntuitional according to righteousness, very veryeasy to perform, imperishable.'(23)

(15) Unconscious Raja YogisThose who invented aeroplanes, steam-engines, motor-cars,railways, wireless, telegraphy, television, gramophone,talkies, etc., are really unconscious Raja Yogis. Theyhad intense concentration and very sharp intellect. But there isthis difference between these materialistic Raja Yogis andAdhyatmic Raja Yogis. lnventors work with a Vyavaharic grossintellect or practical reason of Kant or Asuddha Manas of theUpanishads, or the instinctive mind or Kama Manas of the Theosophists.On the contrary Raja Yogis work with a subtle, pureintellect, with a Chitta that is purified through the practice ofYama and Niyama. The mind works in the externalgrooves inthe for:mer and in internal grooves in the latter. lf the same energyutilised by the inventors is turned inward in the internalgrooves in introspection, self-analysis, self-examination andconcentration on the Self, they willturn out as marvellous RajaYogis in a short time.(16) Siddha JnanisThe world demands Siddha Jnanis or Yogi Jnanis likeBhagavan Sri Sankaracharya. Kevala Jnani is one who is notable to help the world much but who has obtained Self-realisationfor himself. He is good for himself only. He is like a starwhich glitters at night only. He is not known to the world atlarge. But a Siddha Jnani or Yogi-Jnani is a glorious personwho like the sun shines in the world. He is a Jnani who hasSiddhis as well. He is a Jnani and Yogi combined. He can helpthe world immensely. Sri Sankaracharya, Jesus Christ, Buddhawere all Siddha Jnanis.(17) ConclusionYou too can become a Sankara, Buddha or a Jesus byright kind of Sadhana. You have all the materials within you.You will have to start some sort of spiritual Sadhana now in rightearnest. Rise up. Be energetic. May God bless you with spiritualstrength,peace, Ananda and Kaivalya (finalbeatitude). Letme remind you the words of Lord Krishna: "The Yogi is greaterthan the ascetic; he is thought to be greater than the wise; theYogi is also greater than the men of action; therefore, become(24)

thou a Yogi." I earnestly request you allto become a realyogi."Saryeshu Kaleshu Yogayukto Bhava!" This is my sincereprayer.(18) The First SutraeTeI+rrg{nffi{l 1-1e{el now, *rf of Yoga, 3TIytRt-;t{exposition.Now an exposition of Raja Yoga will be given.NOTESThis is the first Sutra. Yoga means union or yoke. yoga is amethod by which the individual soul becomes united with theSupreme Soul, the Reality that underlies this universe. yogaalso is defined as an effort to separate the Reality from the apparent.Now ! will proceed to explain the system of Raja yogaphilosophy in detail with word by word meaning and explanatorynotes on all the Sutras of Patanjali Maharshi, and bringhome the salient and vital points in the yoga system.(25)

RAJA YOGA

CHAPTERIWHAT IS YOGA?1. Yoga Defined+TfWfrtq:lr-2qfrt, Yoga, fqt of the mind-stutr, qfr modifications, ftiltr,suppressron.Yoga is the suppression of the modilications of themind-stuff.NOTESThe term 'Yoga'comes from the root'Yuj', which means'tojoin.' ln its spiritual sense, it is the process by which the identityof the Jivatma and Paramatma is realised by the Yogin. TheJivatma is united with Paramatma by the practice of Yoga.Yoga means union with the Lord. This is the goal of human !ife.It is the be-all and end-all of human existence. lt is the summumbonum. Yoga also means'addition.'When Jivatma is added toParamatma, the restless Jivatma finds eternal rest and supremesatisfaction. The science that teaches us the way of acquiringthis occult knowledge is called Yoga Sastra.Yoga is the Adhyatmic science that teaches the method ofjoining the human spirit with God. Yoga is the Divine sciencewhich disentangles the Jiva from the phenomenal world ofsense-objects and links him with the Absolute, whose inherentattributes are Ananta Ananda, Parama Santi, infinite knowledge,unbroken joy and eternal life.Yoga in a generic sense refers to Karma Yoga, BhaktiYoga, Raja Yoga,.Jnana Yoga, Hatha Yoga, Mantra Yoga, LayaYoga or Kundalini Yoga. In a restricted sense it means theAshtanga Yoga or Raja Yoga of Patanjali Maharshi.'l Refers to the original order of Sutras.(2e)

30 RAJA YOGAThe word Yoga is also applicable in a secondary sense toall those factors that go to constitute Yoga that are conducive tothe fina! achievement or fulfilment of Yoga, and as such indirectlylead to final freedom or perfection. AYogi is one who hasreached the finalAsamprajnata Samadhi. One who is attemptingto get perfection in Yoga is also called a Yogi. How this Yogais attained, is given in the subsequent pages. Now we shall seethe next word 'Chitta Vritti.''Chitta'means 'mind-stuff or subconscious mind. !t takesforms or shapes. These forms constitute Vrittis. It gets transformedor modified (Parinama). These transformations or modificationsare the thought-waves, whirlpools or Vriftis. lf theChitta thinks of a mango, the Vritti of a mango is formed in thelake of the Chitta at once, then and there. This will subside andanother Vritti will be formed when it thinks of milk. Countlesssuch Vrittis are rising and subsiding in the ocean of the Chitta.These Vrittis are the cause of the restlessness of the mind.Here, 'Chitta' corresponds to Antahkarana of Vedanta. ltis a separate faculty or category in Vedanta. ln Vedanta, whenthe mind does the function of Smriti, Anusandhana andDharana (memory enquiry and concentration), it assumes thename Chitta. The functions of Chitta are Smriti or Smarana,Anusandhana and Dharana. When you repeat the Mantra duringJapa, it is the Chitta that does the Smarana. !t does a lot ofwork. Much of your subconsciousness consists of submergedexperiences, memories thrown into the background but easilyrecoverable.Sometimes, you go to sleep at 10 p.m. with the thought "!must get up al2 a.m. to catch the train." This message is takenup by the subconscious mind and it is this subconscious mindthat wakes you up unfailingly at the exact hour. Subconsciousmind is your constant companion and sincere friend. You repeatedlyfail at night to get a solution in Arithmetic or Geometry.ln the morning when you wake up, you geta clearanswer. Thiscomes like a flash from the subconscious mind. Even in sleep itworks without any rest. lt arranges, classifies, compares, sortsallfacts and works out a proper satisfactory solution.With the help of the subconscious mind you can changeyourvicious nature by cultivating healthy, virtuous qualities that

WHAT 1S YOGA?31are opposed to the undesirable ones. lf you want to overcomefear, mentally deny that you have fear and concentrate your attentionupon the idealof courage. When courage is developed,fear vanishes away by itself. The positive always overpowersthe negative. This is an infallible law of nature. This isPratipaksha Bhavana of Raja Yogis. You can establish newhabits, new ideals, new ideas, new tastes and new character inthe subconscious mind by changing the old ones. ThePratipaksha Bhavana method is dealt with in the subsequentSutras.The term 'memory' is used in two senses. We say:"Mr.jiJohn has got a good memory." Here, it means, that Mr.John's capacity of the mind to store up its past experiences isvery good. Sometimes we say: "l have no memory of that incident."Here you cannot bring up to the surface of the consciousmind the incident in its original form that took place some yearsago: lt is an act of remembering. lf the experience is fresh youcan have a complete recall of your past experience throughmemory. You do not get any new knowledge through memory. ltis only a reproduction.Suppose, you have received a nice fan from your amiablefriend. When you use the fan, it sometimes reminds you of yourfriend. You think of him for a short time. This fan serves asUdbhodaka or Smriti-hetu (cause for memory). lf your brotheris a tall man, the sight of a similar man in another place willbring to your mind the memory of your brother. This is memorydue to the similarity of objects (Sadrisyata).Suppose, you have seen a dwarf at Madras. When yousee a very tall man or Patiagonian, this wil! remind you of thedwarf whom you saw at Madras. The sight of a big palace willremind you of a peasant's hut or a Sannyasin's grass-hut onthe banks of the Ganga. This memory is due to dissimilarity inobj ects (Vi pareetata).The following are the four good characteristics of goodmemory: (1) lf you read a passage once and if you can repeatthe same nicely, it is a sign to indicate that you have a goodmemory. This is termed Sugamata. (2) lf you can reproduce thesame thing without increase or decrease, it is called Araihalya.(3) lf you can preserve a fact or passage or anything in your

32 RAJA YOGAmind for a considerable period, it is called Dharana (retentivememory). (4) lf you can repeat a passage at once without anydifficulty, when it is needed, it is called Upaharaha.When you walk along the road on a stormy day, and happento see a fallen tree, you conclude that the tree has fallenowing to the storm. ln this case, the memory is due to the relationbetween cause and effect (Karya-karana-smbandha).When you show symptoms of losing your memory as yougrow old, the first symptom is that you find it difficult t

WHAT IS YOGA? 33conscious mind, goes up and down along the pigeon holes inthe subconscious mind and brings the right thing to the level ofnormal consciousness. The subconscious mind can pick upthe right thing from a heap of various matters.It is obvious, of course, that the powers of rememberingfrom one birth to another, might be a great importance historically,as regards both character and action, but it is difficult toacquire, and when acquired, is not essential for self-reatisation.A close study and thorough knowledge of the functions ofChitta is of immense help to the students of Raja yoga. Thechapter on "Mind" willthrow much light on this subject.'Vrifti'means literally a 'whirlpool'. lt is a thoughtwave inthe lake of Chitta. Modification of the mind is known "s'Parinama.'When milk is changed into curd, it is a parinama.Even so, the mind gets modified into a vritti by assuming actuallythe form of the object it perceives. Knowledge of objects orperception is a kind of transformation (parinama) of the mind.Why do Vrittis arise from the Chitta? Because of thesamskaras or vasanas. lf you annihilate all vasanas or desires,all vrittis will subside by themserves. lf all the Vrittis subside,the mind becomes catm, serene and silent. Then aloneyou will enjoy peace and bliss. Therefore all happiness lieswithin. You will have to get it through control of mind and notthrough money, women, children, name and fame, or rank andpower.When the Vrittisubsides, it leaves a definite impression inthe subconscious mind. lt is known as samskara or latent impression.The sum total of all Samskaras is known asKarmasaya (receptacle of works) or Sanchita Karma (accumulatedworks). when the soul leaves the physical body it carrieswith it the astral body of seventeen Tattvas and the Karmasayaas wellto the mentalplane. This Karmasaya is burnt in toto bythe highest knowledge obtained through Nirvikalpa Samadhi.A Samskara of an experience is formed or developed inthe Chitta at the very moment that the mind is experiencingsomething. There is no gap between the present experienceand the formation of a Samskara in the subconscious mind.

RAJA YOGAAl! actions, enjoyments and experiences leave the impressionsin the subconscious mind in the form of subtle impressionsor residual potencies. The Samskaras are the rootsfor causing again Jati (species), life and experiences of pleasureand pain. Revivalof Samskaras induce memory. The Yogidives deep inside and comes in direct contract with theseSamskaras. He directly perceives them.The thinking principle (Chitta) is a comprehensive expressionequivalent to the Sanskrit term 'Antahkarana'"Antahkarana means inner instrument. Antahkarana is a broadterm used in Vedanta. lt includes Manas, Buddhi, Chitta andAhamkara.Manas is Sankalpa-vikalpatmaka (willing and doubting). ltthinks: "whether to go to a place or not; whether to do.this ornot; whether this is good or bad." The mind is of doubting nature.lt is the Buddhi or the light that determines one way orother. Buddhi is Nischayatmaka. lt is the determining faculty.The mind, intellect and egoism are various processes in themind-stuff. Ahamkara is the self-asserting principle. lt does thefunction of Abhimana. lt creates 'Mamata" or "mineness." Thisis the root cause for all human sufferings. All vrittis hang on thisone Vritti, "Aham Vritti." lt is the root cause for human ignorance.Now comes the word Nirodha' lt means restraint or suppression.By suppressing the modifications of the mind-stuff orrestraining of the thought-waves, a man obtains Yoga. PatanjaliMaharshi has given the whole Raja Yoga in this one Sutra. Differentmethods of sadhana are intended to achieve the higheststage of Yoga, Asamprajnata Samadhi by the suppression ofthe thought-wave. The Yegitries to stop allthe Vrittis. He triesto make the mind blank. He tries to stop thinking. He practisesthoughttessness. He stops the mind from assuming variousforms. This is called "Chitta Vritti Nirodha." This is the path ofRaja Yoga. Suppression of thought waves is easily said. But itis very difficult indeed to practice. How this is being successfullydone is explained in the rest of the pages.

WHAT IS YOGA?352. Object of YogaiKt{: E5tsT{qlq I I-3il-fl then, {, the seer, SSQ in his own nature, olERalf,tqabiding, resting.Then, the seer rests in his own nature.NOTESAlthough the mind is one, it passes into many conditionsorstates, as it is made up of three qualities, Gunas, viz., Sattva,Rajas and ramas. Allthese qualities enter into a variety of combinations.So, the modifications or vrittis of the mind are alsovarious. Peace of mind (santa vritti) is a sattvic vritti. Lust is aRajasic vritti. Laziness is a Tamasic vritti. Anger is a GhoraVritti.lnternal fight is ever going on between Gunas, Sattva,Rajas and ramas; between good vrittis and evilvrittis. This isthe internalwarfare between Suras and Asuras.When the lake is in a boisterous state on account of theturbulent waves, you can hardly see the bottom of the lake.When the waves subside, you can clearty see the bottom of thelake. Even so when the mind is in an agitateO condition on accountof various Vrittis, you can hardly rest in your own nature.You cannot see or realise your own self. But when the Vrittissubside, you can rest in your own state. you do not identiffyourself with the vrittis now. 'Then" means "when allthe vrittissubside" or done through Chitta Vritti Nirodha.By suppressing the transformations of the mind, theSadhaka acquires great Siddhis. He becomes an adept or agreat Siddha. Yoga is a complete suppression of the tendencyof the mind to transform itself into objects, thoughts, etc. lt demandscontinuous and steady practice. Then comes unlimitedstrength, peace, bliss and knowledge. This leads toAsamprajnata Samadhi and Kaivatya, the highest stage ofRaja Yoga.

CHAPTER IIYOGA SADHANA1. Hints on SadhanaSadhana means any spiritual practice that helps theSadhaka to realise God. Abhyasa and Sadhana are synonymousterms. Sadhana is a means to attain the goa! of humanlife. Without Sadhana no one can achieve the purpose of life.Sadhana difiers in different individuals according to the €pacity,temperament and taste. Everyone must take to some kindof Sadhana to attain the state of final beatitude. Sadhya is thatwhich is attained through Sadhana. lt is God or Atman orPurusha. lf you want to evolve quickly you must have the rightkind of Sadhana. lf you are a student of the path of self-reliance,you can yourself select the Sadhana for your daily practice.lf you are a student of the path of self-surrendel youshould get the right kind of Sadhana from a Guru and practisethe same with intense faith.2. Bhakti Yoga SadhanaThose who follow the path of devotion should do Japa,read the holy scriptures such as the Bhagavata or theRamayana. By the practice of Navavidha Bhakti, the Bhaktashould develop Bhakti to a very high degree. Sravana,Smarana, Kirtana, Vandana, Archana, Padasevana, Sakhya,Dasya and Atma Nivedana are the nine methods to developBhakti. Bhaktas should observe Vrata, Anushthana and doprayers and Manasic Puja. They should serve others, realisingthatthe Lord resides in the hearts of all. This is the Sadhana forthose who tread the path of BhaktiYoga.3. Hatha Yoga SadhanaThe students of Hatha Yoga should try to awaken theKundalini Sakti that lies dormant in the Muladhara Chakra byMudras, Bandhas, Asanas and Pranayama. They should try to(36)

YOGASADHANA 37unite the Prana and Apana and send the united prana-apanathrough the Sushumna Nadi. Heat is increased by retention ofbreath and Vayu ascends up along with Kundalini to theSahasrara Chakra through the different Chakras. WhenKundalini is united with Lord Siva at the Sahasrara Chakra, theYogiattains supreme peace, bliss and immortality.4. Karma Yoga SadhanaThose who follow the path of Karma Yoga should do disinterestedselfless service to the suffering humanity and societyin various ways. They should surrender the fruits of action tothe Lord as lsvararpana. They should give up agency by realisingthat they are the instruments in the hands of God. Theyshould get rid of their selfishness and control their lndriyas.They should completely consecrate their lives in the service ofhumanity. They should consider that the whole world is a manifestationof the Lord. lf they serve people with such a Bhava,their hearts get purified in the long run. Eventually they getknowledge of the Self through Chitta Suddhi. This is theSadhana for the Karma Yogins. This is very important for all beginnersin the spiritual path. This is the first step in the spiritualpath. This is not the goal itself. Many erroneously think so andneglect the higher courses of Sadhana. They should advancestill further and through Dharana, Dhyana and Samadhi, reachthe highest goal.5. Raja Yoga SadhanaA Raja Yogi slowly ascends the Yogic ladder through theeight steps. He gets ethical training in the beginning to purifyhimself by the practice of Yama and he practises Niyama. Thenhe steadies his posture. Then he practises pranayama tosteady his mind and purify the Nadis. Then by the practice ofPratyahara, Dharana and Dhyana he gets Samadhi. ThroughSamyama he gets different Siddhis. He restrains allthe mentalmodifications that arise from the mind. Detailed instructions onthis subject are given in the subsequent pages.

RAJA YOGA6. Jnana Yoga SadhanaThose who take up the path of Vedanta or Jnana Yogashould acquire first the four means of salvation (SadhanaChatushtaya): Mveka, Vairagya, Shat Sampat andMumukshutva. Viveka is discrimination between the real andthe unreal. Vair:agya is indifference to sensual enjoyments.Shat Sampat or sixfold virtue consists of: Sama (serenity ofmind), Dama (controlof the lndriyas), Uparati(satiety), Titiksha(power of endurance), Sraddha (intense faith) and Samadhana(mental balance). Mumukshutva is intense desire for liberation.Then they approach a Brahmanishtha Guru who has realisedthe Supreme Self and hear the Srutis from him. Then they reflectand meditate on the Self and eventually attain AtmaSakshatkara. Then the Jnani exclaims with joy: "The Atmanalone is, one without a second. Atman alone is the one Reality.I am Brahman. Aham Brahma Asmi. Sivoham. SarvamKhalvidam Brahma.'The liberated sage (Jivanmukta) sees theSelf in all beings and all beings in the Self.7. Hatha Yoga and Raia YogaHatha Yoga concerns with the physical body and controlof breath. Raja Yoga deals with the mind. Raja Yoga and HathaYoga are interdependent. Raja Yoga and Hatha Yoga are thenecessary counterparts of each other. No one can become aperfect Yogi without a knowledge of the practice of both theYogas. Raja Yoga begins where properly practised Hatha Yogaends. A Hatha Yogi starts his Sadhana with his body andPrana; a Raja Yogi starts his Sadhana with mind; and a JnanaYogi starts his Sadhana with Buddhi and will. A Hatha Yogi getsdifferent kinds of Siddhis when the Kundalini reaches the differentChakras. A Raja Yogi gets Siddhis by his Yogic Samyamaby combined practice of Dharana, Dhyana and Samadhi at oneand the same time.8. Different PathsThe spiritua! path is thorny, precipitous and keen like theedge of a razo\ but nevertheless has been trodden by men ofstrong determination, undaunted spirit and indomitable energy.

YOGASADHANA39When once you make up your mind to tread the path, everythingbecomes smooth and easy. There is descent of gracefrom the Lord. The whole spiritualworld will back you up. Thepath will directly take you to the realms of lnfinite Bliss.Just as one coat will not suit Mr. John, Mr. Tom, Mr.Banerjee or Mr. lyer, so also one path will not suit all people.There are four paths to suit four kinds of temperament. They alllead to the same goal, the attainment of ultimate Reality. Roadsare different butthe destination is the same. The four paths thatare inculcated for the achievement of this ultimate Truth fromthe different standpoints of the man of action or the busy workingman, the emotional or devotional man, the mystic man, orthe philosopher or the man of reason and will, are respectivelytermed Karma Yoga, BhaktiYoga, Raja Yoga and Jnana Yoga.The four paths Karma, Bhakti, Raja and Jnana Yoga arenot antagonistic to one another, but on the other hand are complementary.Religion must educate and develop the wholeman-his heart, intellect (head) and hand. Then only perfectionwillcome in. One-sided development is not commendable.Karma Yoga purifies and develops the hand. Bhakti Yoga destroysVikshepa and develops the heart. Raja Yoga steadiesthe mind and makes it one-pointed. Jnana Yoga removes theveil of ignorance and develops will and reason. Therefore, oneshould practise the four Yogas. He can have Jnana Yoga as thecentral basis and can practise the other Yogas as auxiliaries tobring in rapid progress in the spiritual path.ug9. Period of SadhanaF*IF'1I-14It this (practice), S and ffi6-6 for a lonq period, fu;1d withoutany break,IlaEIt with perfect devotion, 3TfrI+d: when practisedwell,gEq{: firm groun4 fixed, steady.Practice becomes lirmly grounded when practised for along time, without any break and with perfect devotion.

RAJA YOGANOTESConstant, steady application is indispensably requisite forperfect contro! of mind and attainment of Asamprajnata Samadhiwhich alone can fry allthe seeds (Samskaras). Therefore,constant and intense practice is needed for a long period oftime. Then only the wandering mind will come under your perfectcontrol. Then only wherever it is directed, it will be ever atrest. Without practise nothing can be achieved. The practiceshould be accompanied by perfectfaith and devotion. lf there isno faith and regularity, success in the practice is impossible.The practice should be done till one gets perfect control ofmind.10. What ls VairagyaEug@wfsgi{Tinqqt I-tsEg seen, 3n$rfus heard, scriptural, ftqq snloyments,fddwrg of him wh-o is free from hankering for, qft5p control,tii consciousness, itrtq{ non-attachment.That particular state of mind, which manifests in one whodoes not hankerfor objects seen or heard and in which one is consciousof having controlled or mastered those objects, is non-attachment.NOTESIt is only when the mind is absolutely free from attachmentof all sorts that true knowledge begins to dawn and Samadhisupervenes. Drishta: perceptible objects are objects of theworld. Secret powers, attainment of heaven, states of Videhaand Prakritilaya, etc., are scriptura!. One should be perfectlyfree from all sorts of temptations. Samadhi comes by itselfwhen the Yogic student is established in perfect Vairagya. ParaVairagya is the means of Asamprajnata Samadhi. There arefour stages in Vairagya: (1) Yatamanam: This is attempt not toallow the mind run to sensual objects. (2) Vyatirekam: Someobjects attract you and you are endeavouring to cut off the attrachmentand attraction. Slowly Vairagya develops for theseobjects. Then Vairagya matures. When some objects tempt

YOGASADHANA 41and attract you, you should ruthtessly avoid them. you will haveto develop vairagya forthese tempting objects and it must maturealso. ln this stage you are conscious of your degree ofVairagya towards different objects. (3) Ekendriyari: Thelndriyas stand still or subdued, but the mind has either Raga orDvesha for objects. Mind is the only lndriya that functioninowindependently. (4) vasikaram: ln this highest state of vairagya,the objects no longer tempt you. They cause no attraciion.lndriyas are perfectly quiet. Mind also is free from likes and dislikes.Then you get supremacy or independence. you are consciousof your supremacy. without vairagya no spiritualprogress is possible.One Anna (/ruth of a Rupee) of pleasure is mixed with fif_teen Annas of pain. Pleasure that is mixed with pain, fear andworry is no pleasure at all. lf you begin to analyse carefully thisone Anna of pleasure, it will dwindle into airy nothing. you willfind that it is a mere play of the mind. Wake up. Open lour eyes.Develop Viveka. You cannot get the real happiness from finiteobjects that are conditioned by time, space and causation.Nitya, Nirupadhika, Niratisaya Ananda, eternal, infinite blissthat is independent of objects can onry be had in the immortalspirit or Atman, the Indweller of your heart. Therefore, shun theexternalthings ruthlessly; you can develop Vairagya. Vairagyais the foundation-stone for the spiritual path.Why do men run after sensual pleasures? What is theiridea of happiness? Do Samskaras force them to repeat thesame sensual acts? ls man a creature of environment or circumstances?can he not obliterate the samskaras by suitabtemeans?on account of ignorance man runs hither and thither toseek happiness in objects. A litfle ginger bread and a sweetmeat,a son and a young wife, some position and power andsome money in the bank to boot, will fill the heart with joy andwil! calm his nerves. That is all he wants. Bliss of himan,supersensuous Ananda and peace, spiritual ecstasy are unknownto him. He dislikes it also. He hates people who tatk onhigher sublime matters. Man can obliterate his samskaras byPurushartha (right exertion). He is not a creature of circumstances.He is the master of his destiny.

RAJA YOGAAmidst the din and boisterous bustle of worldly activities,there come moments of tranquillity and peace, when the mind'for the time being, however short it may be, soars above thefilthy worldly things and reflects on the higher problems of life,viz., 'Whence? Where? Whither? Why of the universe? Whoam l?'The sincere enquirer becomes serious and extends hisreflections. He begins to search and understand the Truth. Discriminationdawns on him. He seeks Vairagya, concentration,meditation and purification of body and mind and eventually attainsthe highest knowledge of the Self' But the man whosemind is saturated with worldly Vasanas is quite heedless and isirresistibly carried away by the two currents of Raga andDvesha and tossed about helplessly in the tumultuousSamsaric stream of worldly concerns.How uncertain is sensual life in this world! lf you constanflythink of the transitory nature of sensual pleasure and itsconcomitant evils of miseries, worries, troubles, anxieties andpremature death, then you can slowly develop Vairagya. TheVairagya that momentarily comes out on the loss of wife, childrenor propefi, will not help you much' Vairagya born of discriminationwill bring in spiritual progress.ln the presence of sensual pleasures, spiritual bliss cannotexist just as darkness cannot exist in the presence of light.Therefore, show extreme contempt towards allworldly objects.Destroy desire. Turn the mind away from the sensual objects.You can develop VairagYa.11. Para Vairagyailnt@l I-16il( that, {{{ supreme, g{tt: the Purusha, qttt due to theknowledge, UII: the qualities, aAq{ non-attachment, indifference.Para Vairag:fa or supreme non-attachment is that statewherein even the attachment to the qualities (Sattva, Rajas andTamas) drops owing to the knowledge of Purusha.

YOGASADHANANOTESThe Vairagya described in the previous Sutra is AparaVairagya (lower one). Now comes supreme Vairagya. ln theformer state, there is preponderance of Sattva. Sattva is mixedwith Rajas. But there is absence of Tamas. The Yogi getsSiddhis and becomes a Videha or Prakritilaya. The Yogi withPara Vairagya rejects the Siddhis also and gets Sakshatkara orDarsana of Purusha. ln ordinary Vairagya there is a trace ofVasanas and Samskaras. But in Para Vairagya, Vasanas andSamskaras are fried in toto.ln Para Vairagya there will be nodesire at all. Perfect desireless state is Para Vairagya. ln theGita (ll-59), you willfind: 'Objects fall away from the abstinentman, leaving the longing behind. But his longing also ceases,who sees the Supreme." This is the state of Para Vairagya.12. Auxiliaries to Yoga SadhanaThough particular stress is not laid in Raja Yoga on certainpoints, there are some that are very useful for Yoga Sadhanawhich I willtellyou in brief. They are usefulto all aspirants.Food plays a prominent role in Yoga Sadhana. An aspirantshould be very careful in the selection of articles of Satfuic natureespecially in the beginning period of his Sadhana. Purity offood leads to purity of mind. Satfuic food helps meditation. Milk,ghee, wheat, cream, bufter, fruits, etc., are Sattvic articles.Heavy food leads to Tamasic state and induces sleep. Mitaharaplays a vital part in keeping up perfect health. A man ofMitahara can tide over a host of ailments. Aglutton is quite unfitfor Yoga Sadhana.Places of cool climate are required forYoga practices. youmust select a place where you can stay allthrough the year, inwinter, summer and rainy seasons. You must be in a placewhere therewill be no disturbances. Do not have frequentwanderingsfrom place to place in the beginning of your Sadhana.Select q secluded place. You will have quick progress.Para Vairagya or the supreme non-attachment is thatstate, wherein even the attrachment to the qualities (Sattva,Rajas and Tamas) drops owing to the knowledge of Purusha.

MRA"'A YOGA13. Obstacles in Yoga@ffi*qrdsauqr:tI-30qtft disease, WFI dullness, {vrq doubt, Yrlf( carelessness,Snilgr Uziness, indolence, e1ft1ft worldlimindedness or sensuality,HRAth r4lstaken notion of illusion, 3fd-"q{frl-a6-€ missing thepoint, 3ffiqRltr€ instabil ity, ffiffi'mind, t these (are the), cliR[{t: obstacles.causinf distractions of tfr"Disease, dullness, doubt, carelessness, laziness, indolence,worldlimindedness or iensuality, mistaken notion of illusion,missing the point, instability, causing distractions of the mind,these are the obstacles.NOTESDiseases arise through the disturbance in the equilibriumin the three humours, viz., wind, bile and phlegm. lf there ismore phlegm, the body becomes heavy. You cannot sit for along time in the Asana. lf there is more Tamas in the mind, youbecome lazy. Diseases may be due to irregularity in takingfood, unwholesome food that cannot agree with the system,late vigil overnight, loss of seminal energy, checking the urineand faeces. Diseases can be removed by the practice ofAsana, Pranayama and physica! exercises, med itation, d ieteticadjustment, fasting, purgatives, enema, bath, sun-treatment,sufficient rest, etc. First diagnose the case and find out thecause for the disease and then try for a remedy or consult somedoctors.ln Styana (dullness), the person is unfit to do any practiceon account of inexperience in the line and lack of Samskaras inthe previous births. lt is indisposition of the mind to work. Dullness,laziness, etc., can be eradicated by Pranayama, Asanaand active habits. Doubt is whether it is this or that. Such indecisivenotion is doubt. The Yogi is not able to proceed further inthe path of Yoga. He will doubt whether all that is said in theYoga Sastras is true or not.'This can be dispelled by rightknowledge, Viveka, Vichara, study of scriptures and bySatsanga with Mahatrnas.

YOGASADHANA45Avirati is that tendency of the mind which unceasinglylongs keenly for one or the other kind of sensual enjoyment onaccount of attachment. This is destroyed by Vairagya, lookinginto the faults of worldly objects and worldly life, such as, impermanence,diseases, death, old age, miseries, etc., and constantSatsanga with dispassionate Mahatmas and study ofbooks on Vairagya.Bhrantidarshana is mistaking an undesirable state as themost desirable one due to illusion. Missing the point is goingastray from the right path, Samadhi, from falling into theclutches of Siddhis. Mistaken notion is removed by Satsangawith Yogins. Missing the point and instability are removed bydeveloping more Vairagya and doing constant and intenseSadhana in seclusion. Anavasthitatva or instability is that ficklenessof the mind which does not allow the Yogi to remain inthe state of Samadhi, even though he has reached it with greatdifficulty. Maya is powerful. There is many a slip between thecup and the lip. These obstacles do not come to those who doJapa of OM as stated in Sutra 24 of Chapter ll.When slight difficulties appear, do not stop the practice.Find out suitable means to eradicate the obstacles. Plod on tillyou get the highest Asamprajnata Samadhi. Success is boundto come if you are sincere and steady in Sadhana.14. Gauses of Distractionsg: freqffiW: l I-31gtr p ain, CldT€I despair, efgftqcra t re m o r of th e b od y, {Rt inhalation,Yfl{lT: exhalation, l€tST oscillation or tossing of mind,{l-6gq: companions.Pain, despair, tremor of the body inhalation and exhalationare the companions of the causes of distraction (oscillation ofmind).NOTESThe above signs foltow in the train of the obstacles enumeratedin the Sutra 30 of Chapter l. Pain is that which givesuneasiness for the mind. Despair is the unsteadiness of the

RPI.,A YOGAmind caused by non-fulfilment of some desire. When the mindis distracted, the inhalation and exhalation are not in a normalcondition. There is evidently abnorma! state of breathing. ln theGita (ll-60) you will find: "The turbulent senses do violentlysnatch away the mind of even a wise man, striving for perfection.'Thisis distraction. You should be very carefut. Have regular,steady and systematic practice of concentration. Do not beunnecessarily alarmed by the above causes of distractions.They will soon pass ofi by repetition of OM, self-surrender toGod and repeated practice in concentration and meditation.Adjust your diet also. Take light, Sattvic, nourishing, substantialfood. You will be all right soon. Have perfect trust in God and besteady in your Sadhana. These obstacles come only at othertimes of concentration. When the seer identifies with his ownnative state, there cannot arise such obstacles. Refer to Sutra4 of Chapter l.15. Remedy for DistractionsffittI-32iI( ther,3ffiU: prevention, gldq for, g one, iIGt subject,3T${R[: intense practice.To prevent these (one should have), intense practice on onesubjectNOTESlntense concentration on one thing will obviate the aboveaccompaniments of distraction. lncrease your Vairagya also.Select any object or form that you like best and fix the miMthere for some time. This is Dharana. Steady practice will removeallthe obstacles or the stumbling blocks on the way. Referto the Chapter on Dharana for detailed information. Perfectcontrol of mind and lndriyas is required to completely destroythe distractions. Practice of Trataka or steady gazing at a particularpoint, is an effective exercise to remove Vikshepa.

CHAPTER IIIYAMA1. Eight Accessories of Yogaqqrq*ssrfl.rfr | rr-29?IrI resfraint, ftqqreligious observances, sIRFI posture,]ITuIfflrI confrol of breath, YFTl-ERabstraction of Indriyits, tlRuT concentration,t4H meditation, gqfftt superconscious state or tance,r[fi eight,3fSfi accessories or limbs.Restraint, religious obserrances, posture, control of breath,abstraction of Indriyas, concentration, meditation,superconscious state or trance, are the eight accessories ofYoga.NOTESThe eight accessories of Yoga described above are likethe eight steps in the path of Raja Yoga. They all should bepractised in the order given. You will not be benefitted if youtake to the practice of Asanas, Pranayama without practisingYama, Niyama. Yama and Niyama ate the very foundation ofYoga. The practice of Yama gives tremendous ethical power. lfyou want to take up M.Sc. course, you will have to start from theinfant standard, pass through the different stages of first standard,second standard and so on and then enter the collegecourse. Even so, you wil! have to go stage by stage, step bystep, in the Yogic courses also.2. Benefits of the Accessories@ffi:trr-28frt of Y^oga, eftr (eight) accessories or limbs, +tgv54q6"practice, W[fA impurity, 54 on the destruction, {FI4IIE: the light ofwisdom, eTT leading to, tft[q;6q16, discriminative knowledge.(47)

RAJA YOGAOn the destruction of the impurities through the practice ofthe (eight) accessories of Yoga, arises the light of wisdomr leadingto the discriminative knowledge.NOTESYama is the practice of Ahimsa, Satyam, Asteya,Brahmacharya and Aparigraha. Niyama is the observance ofthe five canons, viz., Saucha, Santosha, Tapas, Svadhyayaand lsvarapranidhana. By practising Yama and Niyama, theYogic student purifies his mind. By practising Asana, he getssteadiness and firmness of body. By practising Pranayama, heremoves the tossing of mind and destroys Rajas and Tamas.By practising Pratyahara, he gets mental strength, peace ofmind and inner life. By the practice of Dharana, he getsEkagrata (one-pointed) state of mind. By practising Dhyana, hefills the mind with divine thoughts. By practising Samadhi, hedestroys the seeds of births and deaths, and gets immortalityand Kaivalya, the final beatitude, the highest end of human life.By the practice of the eightAngas of Yoga, dirt of the mind2(five Klesas) is removed and discrimination of Prakriti-Purushacomes by itself. Then the Yogi attains Kaivalya.3. What ls YamazFTT: l II-30- 3Tfrgf abstinence from injury and killing, {l-FI truthfulness,3Tffr abstinence from theft or falsihood, Tilq{continence, sIqkIEabstinence from avariciousness, qtIT: are the restaints.(Among these accessories) abstinence from injury and killing,truthfulness, abstinence from theft or falsehood, continence,abstinence from avariciousness or greed, are the restraints.NOTESYama is the very foundation of Yoga, without which the superstructureof Yoga cannot be built. Practice of Yama is reallythe practice of Sadachara (right conduct). The noble eightfold, Erpl"ir"d in tt" chapter on 'MIND'.

YAMA49path of Buddhists deals with the practice of Yama only. ln everyreligion you willfind this to be the foremost. Manu says; "Ahimsasatyasteyam sauchamindiya nigraha- harmlessness,truth speaking, refraining from theft, control of senses; this isthe essence of Dharma." Great emphasis is given in everychapter of the Gita on the practice of Yama.Patanjali Maharshi mentions the above five chief items forpractice in Yama. According to Sandilya Rishi, the practice ofSaucha, Daya,Arjava, Dhritiand Mitahara is included in Yama.Saucha is externaland internal purity. Washing the hands, takingbaths, etc., are for external purity. Filling the mind with puredivine thoughts is internal purity. Daya is mercy or compassion,in all places, for all creatures. Arjava is the keeping up of balanceof mind while doing actions. Dhriti is fortitude or mentalpower of endurance. Mitahara is moderation in eating.4. UniversalVowsffi'6drfrq1r6rf,m{tIr-31ffi class, ktpla"e,.6ltT time, {FIrI circumstances, 3ffidfuEfnot limited by,ITI4{1rTI universal, rl6l-il-il(the Great Vows.(These restraints) are the Great Vows, universal, not limitedby class, place, time and circumstances.NOTESThe restraints are Ahimsa, Satya, Asteya, Brahmacharyaand Aparigraha. This Sutra refers to all the above restraints.Some may have certain conditions and exemptions in observingcertain restraints. One may have a principle not to kill anythingon new moon day. When such conditions and exemptionsare laid down, then the practice of restraints are not consideredto be perfect. They should not be limited by class, place, time orcircumstances. The restraints should be practised at all times,in all places, by one and al!, in all circumstances. They shouldbe practised in thought, word and deed.

50 RAJA YOGA5. AhimsaoTffiwi il€H* a{sFr, I II-3s3rfrgr abstinence from injuring and killing, yftgrqi being established,irffifrtftin his (the practitioner's) presence, i1gp1: hostilitiesare given up.Abstinence from injuring and killing, being established, allhostilities are given up in the presence of the practitioner.NOTESAhimsa is not causing of pain to any creature in any way,at any time, in thought, word and deed. The other restraints thatfollow have their origin in this. These are meant to make this restraintperfect. You will not be benefitted much by taking to thepractice of the otherfour restraints without the practice of Ahimsa.Giving up of animal food also comes under Ahimsa, becauseit is not obtainable without Himsa of some kind.lf you hurt another man or cause another to commit injuryto others or even approve of another doing so, it is equally sinful.Action and reaction are equaland opposite. lf you injure another,it is bound to react on you whether in this moment or at afuture date. You will have to suffer anyhow in return. lf you rememberthis law, you will not commit any injury.According to Tilak's school of thought, if by the murder of adacoit thousands of lives could be saved, it is not considered asHimsa. Ahimsa and Himsa are relative terms. Some say thatone can defend himself with instruments and use a little violencewhen he is in danger and this also is not considered to beHimsa. ASannyasi should not defend himself and use violenceeven when his life is in jeopardy. English people generallyshoot their horses and dogs when they are in acute agony, andwhen there is no way of relieving their sufferings. They wishthat the soul should be immediately freed from the physicalbody. Motive is the chief factor. lt underlies evefihing. Theterm :hostilities are given up'means, that all beings, men, animals,birds and poisonous creatures would approach the practitionerwithout fear and would do no harm to him. Their hostilenature disappears in them in his presence. The rat and the cat,

51the snake and the mongoose and others being naturalenemiesto each other, give up their hostile feelings in the presence ofthe Yogi who is established in Ahimsa. Lions and tigers cannever do any harm to such a Yogi. The wolf and the Iamb, thefrog and the cobra will play in his presence. Such a Yogi cangive definite orders to lions and tigers. They will obey. This iscalled as Bhuta Siddhi, obtainable by the practice of Ahimsa.The practice of Ahimsa will culminate eventually in realisationof unity and oneness of life, Advaitic consciousness. lt will enableone to obtain cosmic love.6. Satya{rdrsfrqqi frznnorss[T€{ I rr-36tl.df truthfulness, NftBHi being established, fr-{II action, StIfruition, tflTTqd bestowal.Speaking truth, when established,leads (the Yogi) to the be.stowal of fruits for actions.NOTESSpeaking truth is the most important qualification of aYogi. ln Hitopadesa you will find: "lf truth and one thousandAsvamedha Yajnas are weighed in a balance, truth alone willoutweigh.' ln Mahabharata also we find: "The four Vedas onthe one side, we!! studied together with their Angas andUpangas aretar outweighed by truth alone on the other.'Suchis the importance of truth.God is truth. He can be realised by speaking truth and observingtruth in thought, word and deed. Truthfulness, equality,self-control, absence of envious emulation, forgiveness, modesty,endurance, absence of jealousy, charity, thoughtfulness,disinterested philanthropy, self-possession, and unceasingand compassionate harmlessness, are the thirteen forms oftruth.Some persons hold that lie, that is calculated to bring immensegood, is regarded as truth. Suppose an unrighteousking has ordered a sage to be hanged without any cause. lf the

RAJA YOGAlife of this sage can be saved by uttering a falsehood, the falsehoodis onlytruth. These are limited by circumstances. Accordingto Sutra ll-31, these restraints should not be limited byclass, time, space and circumstances, if one wants to practisethem perfectly. By speaking truth always in all circumstiances,the Yogi acquires Vak Siddhi. Whatever he thinks or speaks,turns to be true. He can do anything even by mere thought.7. Asteyaerfrsftsut E&dqern( I rr-373Tfr non-stealing or abstinence from ttreft, gftgfqi when establishe4II{all kinds of,FT wealth, SqelH[approach.Non-stealing or abstinence from theft, when established, allkinds of wealth approach (the YogD.NOTESThe third restraint is in abstaining from theft. The pilferingnature should be completely annihilated. One should be satisfiedwith what he gets through honest means. Besides actual i!-legal appropriation, taking away the property or things ofothers, the very thought of any such gain should not enter themind. Hoarding money is really theft. You should not keep anythingmore than the actual necessity. Eating more than what isreally necessary is also considered as theft. When a man haspowerful lndriyas and uncontrolled mind, he wants many thingsfor his own sensual enjoyment. lf he could not get the objects ofenjoyment and satisfy his desires, then the pilfering nature entershis mind. By constant thinking, he does the actual theft.Therefore the real cause for theft is too many desires andindisciplined lndriyas. To abstain from theft, one should slowlycurb desires and discipline the lndriyas and controlthe mind. !nthis Sutra it is assured that when you completely give up theevi! habit of theft, then the desired thing and all kinds of wealthwill come to you by themselves.

YAMA538. Brahmacharyasflq4sfrsrqifi{qp1, I II-38ffl{{ celibacy (continence;, xftvr+i being established, *{vigour, 61rI: gained, obtained.By the establishment of celibacy, vigour is gained.NOTESlf semen is preserved by the observance ofBrahmacharya, and transmuted into Ojas Sakti, the spiritualand intellectual power wil! increase. This is the fundamentalqualification of an aspirant. Brahmacharya is the most importantvirtue for Self-realisation. Brahmacharya is purity inthought, word and deed. The very idea of lust should not enterthe mind. No Yoga or spiritual progress is possible without continence.In the Gita you will find the importance ofBrahmacharya in the lV and Vlll chapters. Since I have alreadygiven in my book'Practice of Brahmacharya,'various effectivemethods for getting established in Brahmacharya, I will pass onto the next Sutra.9. Aparigraha31qfi:tr6{0+ wqs?rfl{+q: I II-3 9sfqfuf6 abstinence from greed *0{ Ueirrg established, EtrI existenceor births, iFel

RAJA YOGAtachment, and the anxiety which accompanies attachment, are -obstacles to knowledge. Freedom from attachmentwill result inknowledge of the whole course of our journey. "Who was l?How was l? What is this? What sha!! I be? How shall I be?" lnthis shape comes to him the knowledge of his own experiencein the past, present and future. He becomes independent andfree. His mind becomes pure. Everything becomes quite clearto him. He gets a memory of past life also.

CHAPTERIVNIYAMA1. What ls Niyama{ffirdq: rqrqr}srsFrqmrfr ftqqr' I l-32{l[q i nte rn a I a n d extern al pu rity, It*rt contentnent, ilT: mortification,FIT?zIf{ study of scriptures, ffitttHrfr worship of Godor self-surrender, ft{+r, observances.The observances are (the practice oQ internal and externalpurity, contentment, mortilication, study of scriptures and worshipof God or self-surrenderNOTESNiyama is the second accessory of Yoga. lt is the practiceof purity, contentment, mortiflcation, study and worship.Patanjali Maharshi mentions these five observances underNiyama. According to Sandilya Rishi, Tapas, Santosha,Astikya, Dana, lsvara Pujana, Siddhanta Sravana, Hrih, Mati,Japa and Vrata come under Niyama. Through the practice ofKrichara and Chandrayana Vratas, in accordance with Sastricinjunctions, one purifies himself. His body gets emancipated.The sins are destroyed. The lndriyas are controlled. The passion-natureof the mind gets subdued. This is Tapas. Contentmentwith whatsoever one obtains of its own accord withouteffort is Santosha. Astikya is firm, unshakable belief in the existenceof God, in the words of the Guru, in the truths inculcatedin the Vedas and the merits or demerits of actions stated in theVedas. Dana is the distribution of money, cloth, food, grains,etc., earned lawfully at the sweat of the brow, with faith, to deservingpersons without expectation of fruits and without theidea of agency. lsvara Pujana is the worshipping of Lord Hari,Siva, Krishna or Rama with pure love, intense faith and single-mindeddevotion. Siddhanta Sravana is the enquiry into theright significance of Vedanta. lt is the study and reflection of the(55)

56 RAJA YOGAnature of Brahman and the right significance of 'Tat Tvam Asi'Mahavakya. Hrih is the feeling of shame one experienceswhen he does certain actions which are not in accordance withthe injunctions of the Vedas and rules of society. Mati is thefaith in the paths prescribed by the Vedas for the attainment ofGod-consciousness or Self-realisation. Japa is the repetition ofthe Mantra into which one is duly initiated by the Guru or spiritualguide and which is not contrary to the rules of the Vedas.Vratia is the regularobservance of or refraining from the actionsprescribed or prohibited by the Vedas. The practice of Krichara,Chandrayana Vratias come under this heading. Krichara Vratais fasting tor 12 days. The observer of the Vrata drinks onlysome water. Many sins are destroyed by the practice of thisVrata.2. Kriya Yoga6q:s1ffisrsFgrrrfr ffir1, I tt-littt: mortification, Httzffq ltudy of scriptures, tgCfftnff+fftworship of God or self-surrender, f5qffi1; the Yoga ofpurification.Mortification, study of scriptures, self-surrender are theYoga of purificatory action.NOTESln the previous Sutra, Saucha, Santosha, Tapas,Svadhyaya and , lsvarapranidhana are described underNiyama. Here in (his Sutra, three observances of the five aretaken underthe heading "Kriya Y€ga." Every one of the item willbe considered separately in the subsequent Sutras.3. Benefits of Purification{rqrRTrrr*ilPf: dqrf,{nrunef{ I rr-2*F superconscious state, r1-41pfr for acquiring or bringingabout, iFI{t afflictions, tf{.6{u[Iel: for attenuating, ? and.(Kriya Yoga is practised) for acquiring Samadhi and for attenuatingthe afflictions.

NIYAMANOTESThe practice of Tapas, Svadhyaya and lsvara-pranidhanaare intended to attenuate the afflictions and for preparing themind for entering into Samadhi. They are for the purpose of purifyingthe mind of its impurities and for destroying distractions.Purification is of two kinds. They are internal (mental) andexternal (physical). Mental purity is more important. Physicalpurity is also needed. Cleanliness is next to godliness. Physical,external purity alone is of no value. Much time must not bewasted in attending to externalwashing. By so doing, you forgetthe eternally pure Atman. The afflictions of the mind mentionedin this Sutra are described under Sutra ll-3.4. Benefits of External Purificationft+rq ers'ggqr drdqrf : I II-40flVnUy the purification, EIISf for one's own body, YUqt disgust,R: with others, SRRFI: cessation of contact, not associating.By the purification, comes disgust for one's own body andcessation of contact with others.NOTESThe purity refened to here is physical or external purity.When the body is impure, one purifies it. Again it gets impure.Again he purifies it. He wants to keep the body always pure butit constantly gets impure. Gradually he gets disgust over thebody which is full of impurities. Since the same dust and impurityis in the body of others, he ceases contact with others.Slowly the body idea drops as he always thinks of the ever pureAtman. Moha and Mamata for the body vanish. Lust disappears.The next Sutra refers to the benefits of the internal purification.5. Benefits of lnternal Purificationffiqtrr-41

RAJA YOGAFr"t{Ik on the purity of Sattva, Cff,{g cheerfulness of mind,qfrf9El one-pointedness of mind,EFATfq conguest of the organs orsenses, STfifE{t{ realisation of the Atnan, qTr.lc[ fitness, ? and.On the purity of Sattva, arise cheerfulness of mind, conquestof the senses or organs, and litness for the realisation of theAtman.NOTESThe fruits of mental purity are described here. The mindbecomes Antarmukha, inward, as a result of the conquest ofsenses. As the distractions drop away, there is concentration ofmind. By getting Antiar Saucha, the mind becomes fit for therealisation of Atman. !ncrease in Sattva causes cheerfulness.Tamas produces gloom. lf there is always cheerfulness, rememberthatyou are progressing in Yoga. This is an importantsign of spiritual growth. Many Yogic practitioners put on'sunday faces' or castor oil faces when they come outside togive interview to the visitors. They are under delusion that peoplewil! take them for advanced Yogis. There must be alwaysjoy and smile in the face of Yogis. Then only they can radiatejoy to others. Sri Ramanuja also puts down cheerfulness as animportant measure for developing Bhakti. Joy is the very essenceof Purusha. ln the Gita (XlV-11) you willfind: "When thewisdom light streameth forth from all gates of the body, then itmay be known that Sattva is increasing." Prakasha on the faceis Santosha. The means for getting Santosha is given in thenext Sutra.6. SantoshaF+vl

NIYAMA 59Moksha. lf you have Santosha, the other three will come bythemselves. Santosha, contentment, is one of the importantvirtues for an aspirant. Riches and poverty are not counted bythe amount of wealth one keeps. A king, if he keeps too manydesires and if he wants more, is considered to be a beggar. Abeggar, if he is contented with what he has, is really a king.From contentment comes real happiness. lf a man has no contentment,his mind will be always wandering. lt wil! be impossibleto do concentration and other Yogic practices. Thereforecontentment should be developed by all aspirants.7. Tapas: l II-43^t6l-tt the physical body, qft+ senses, ftrk occult powers,q{fq impurity, Ql-tTr( due to destruction, dtR[: through mortification.Through Tapas, mortification, due to the destruction of impurities,arise psychic powers in the body and senses.NOTESBy Tapas, the mind, speech and lndriyas are purified.Fasts and all religious observances that are laid down inDharma Sastras and the rules of Yama and Niyama, Asana,Pranayama, etc., come under Tapas. ln Gita Chapter XVll, thethree Slokas from 14 to 16 describe three kinds of Tapas, viz.,Tapas of body, speech and mind. Psychic powers are the eightSiddhis, Anima, Mahima, etc. Allthese Siddhis can be acquiredby the steady practice of Tapas. Manu says: "He whose speechand mind are purc and ever carcfully guarded, obtains all thefruits that are obtained by means of Vedanta." By the performanceof Tapas, all Klesas (afflictions) and impurities can bedestroyed.ffi:l8. Svadhyayarr-44

RAJA YOGA-HIE4rqr( by study of scriptures, E*.ril tutelary deity,rHrgqtrl: communion.By study of scriptures comes the communion with the tutelarydeity.NOTESSvadhyaya is the study of scriptures such as the Gita, theUpanishads, the Ramayana, the Bhagavatia, etc. The studyshould be done with concentration. You should understiandwhat you have studied and try to put in your everyday life al!that you have learnt. There will be no benefit in your study, ifyou do not exert to live up to the teachings of the scriptures.Svadhyaya includes also Japa, the repetition of Mantras. Byconstant study and its practice in daily life will lead one to havecommunion with God.@t9. lsvarapranidhanaII-4sgqrfu superconscious state, ftrk attainment, ts{gFrqm(by self-surrender.By self-surrender comes attainment of Samadhi,superconscious state.NOTESThe self-surrender should be free, perfect, unconditionedand ungrudging. Then the Samadhi will come by itself. ThisPranidhana is further dealt with in Sutra l-23.

CHAPTER VBHAKTI IN YOGA1. Who ls lsvara@:g{qfrfrqtm'r-z+dvr afflictions,6d works, fdqrs fruition, enqr+, vehicles,sItI([E: unaffected Uy, gwffiV particular soul, tm, God.God is a particular soul unaffected by afflictions, works,fruition and vehicles.NOTESYoga of Patanjali Maharshi is a complement of Sankhyaphilosophy of Kapila. Kapila denies the existence of an lsvara.He says that Prakritican do everything. Patanjali Maharshiadmitsthe existence of an lsvara. This philosophy hence derivesits significant name Sa-lsvara Sankhya. lsvara of Patanjali isneither the personal God of the Bhaktas nor the impersona!Brahman of the Vedantins. His God is a peculiar Purusha, completelyfree from all afflictions, works, fruition and vehicles.2. Source of Knowledgeffiftrft{r{iqffiq{tL2sitt in Him, ft{furq{the highest Iimit, v{T omniscience,fq{t seed.ln Him is the highest limit of the seed of omniscience.NOTES\The nature of lsvara is described in Sutras 24,25 and 26.The way to develop devotion for lsvara is described in theSutras 27 and 28. The fruits of devotion are described in Sutra29. lnfinite knowledge is God. Vayu Purana says: "Omni-(61)

RAJA YOGAscience, eternal satisfaction, eternal knowledge, independence,non-decreasing power, infinite power- these six aresaid to be the Angas of the Great Lord." Knowledge, non-attachment,Aisvarya, Tapas, truth, forgiveness, Dhairya or endurance,power of endurance, Atma Svarupajnana orknowledge of the Self and being the Adhishthana or substratumfor everything and of all activities-these are the ten unchangeable(Avyayas) qualities that always exist in God.3. The Guru of Allq EfiTrqfr W, orfr+rs++*qrq I Lz6( He (lsvara),{ffi of even the ancients,lp: teacher,q,feTr time, 3:144$(I(not conditioned by.He (God), being unconditioned by time, is the teacher ofeven the ancients.NOTESThe ancient teachers were conditioned by time. But thislsvara is Adi-Guru, who is not conditioned by time. The magazineof knowledge and power is within. The help of a Guru isvery necessary to awaken this knowledge. No spiritual progressis possible without the aid of a Guru. That Guru who removesthe veil of aspirants and obstacles and throws light ontheir path, who is omniscient, who exists in the past, presentand future, who is independent is God or lsvara.4. Name of lsvaraifgl cfl=ltf: Yultl: I-27ifFI Him (lsvara), q1q6: connotes,IulEt: the sacred syllableOm.The sacred syllable Om connotes Him (Isvara).NOTESStudy Mandukya Upanishad. You will have a detailed,elaborate explanation of this sacred syllable Om. Om is every-

BHAKTI lN YOGA63thing. ln the Bible you willfind: "ln the beginning there was theword; the word was with God. The word itself is God.'This wordis Om. This world and the Vedas take their origin from Om. lnthe Gita you willfind: "Om, the one-syllabled Brahman, reciting,thinking upon Me, he who goeth forth, abandoning the body, hegoeth on the highest path." Lord Krishna says: "l am Omkara. Iam Pranava in all Vedas. Of speech, I am Ekakshara, theone-syllable." ln the Upanishads you willfind: "Om is the bow;the mind is the arrow. Brahman is the target; know this Brahmanwith concentration; hit the target with Ekagrata;just as thearrow becomes one with the target, the individual soulwill becomeidentical with Brahman." Om has got four feet: Akara,Ukara, Makara and Ardhamatra; representing Visva, Taijasa,Prajna and Turiya.ASankalpa arose in Brahman. Hewished: "May lbecomemany." The physical vibration of Om in the physical plane correspondsto the original vibration in God when Srishti began.Allthe trinities, Sattva, Rajas and Tamas; Brahma, Vishnu andSiva; preservation, creation and destruction; Jagrat, Svapnaand Sushupti;A, U and M;etc., are contained in Om. The gloryof Om cannot be adequately described.The syllable Om is the most appropriate name of the SupremeSelf. Just as a man is pleased when addressed by aname dear to him, so also God is pleased when this name Omis used. The greatness of this monosyllable is further proved bythe fact of its being frequently used in the beginning and end ofJapa, sacrifice and study of the Vedas. A Mantra has no lifewithout Om. The first Mantra of the first chapter of theChhandogya Upanishad is: "One ought to meditate upon thesyllable Om."Lord Yama says to Nachiketas: "The goal which all theVedas uniformly extol, which all acts of Tapas speak of andwishing for which men lead the life of celibacy, the life of aBrahmacharin, that goal I tellyou briefly. lt is this Om.''Pranava'means thatwhich is always new. Pranava is unchangingand eternal. The relation between Sabdha and itsmeaning is Parinama Nitya and not Kutastha Nitya. Purushaonly is Kutastha Nitya. Parinama Nitya is changing eternal.Kutastha Nitya is unchanging eterna!. There are three factors

RAJA YOGAin the comprehension of a word, e.9., milk. (1) the word 'milk.'(2) the object'milk'and (3) the idea of 'milk' in the mind. Languagesare different in different countries, but the ideas are thesame. Sound-symbols vary. The idea of water is the same in allpersons, but the sound-symbols are different viz., water in English;Pani in Hindi; Jal in Bengaliand so on. Om is the basis forall sounds. All languages emanate from Om. The sound'Om'starts from Nabhi (navel) and ends by closing the lips. Amen isonly a modification of Om. You analyse and dissect any word.You willfind Om there. Allsound-symbols are centered in Om.That is the reason why Om is recognised as a common namefor God by all religionists. The vibrations of Om can blow up abig mountain. Such is the power of Om. Every word has a correspondingobject in the world. All words emanate from Om.Therefore in Om the world exists; in Om it is dissolved in cosmicPralaya; and in Om it subsists. Om is the highest flower oroffering for God.5. Japa of OmI I-28il-( its, ETq: re petitio n, il-( if s, 3t{ mea n i n g, rTftf;T{ med itation.Its repetition and its meditation with meaning (should bepractised).NOTESThe aspirant gets one-pointed mind by the repetition ofOm. Avarana and Vikshepa slowly vanish. Japa is of threekinds, viz., Vaikhari (verbal), when the Japa is done loudly;Upamsu (semi-verbal), when the Japa is done in a whisper orhumming mild tone; and Manasic (mental), when the Japa isdone through the mind without moving the lips. The fruits ofUpamsu Japa are a thousand times more powerful than theVaikhari Japa, and the fruits of Manasic Japa are a lakh of timesmore powerfulthan the VaikhariJapa. MentalJapa can be keptup even during work. lt continues automatically during sleepalso through force of habit. Beginners should do Vaikhari andUpamsu Japa. The significance of Om must be remembered

BHAKTIIN YOGA 65during Japa. This is very very important. The relation of theword and its meaning is eternal.The mind of the yogiwho constantty repeats the pranavaand habituates the mind to the constant remembrance of theidea it canies, becomes one-pointed. The mind feels bliss inthe one Lord alone. God showers His blessings on the yogi. Hegets the fruit of samadhi and Kaivalya. you must mak-e theBhavana or the understanding of the iignificance of om enterthe mind over and over again by constant practice untir it becomespart and parcel or the very substance of the mental existence.The Japa of 9-,should always be accompanied bymeditation on lsvara. Mere parrot-like ripetition orgramophonicrepetition will not produce the maximum benefiIs. lt tras itsown effects. om serves as a boat to cross this ocean ofsamsara. om is a good companion for the mind. Just as soapwashes cloth, so also om washes the impurities of the mind. lfyou eat oranges twelve times, the force of samskara andVasana is increased in the mind. The greater the force of thesamskara, the greaterthe force of the visana for orange. Repetitionstrengthens the force of habit. By constant rep6tition ofom or any other Mantra, the force of spiritual samskaras is increased.This is a great asset for you in the spiritual path. lt willnot allow the mind to run into the ord grooves of MshayaVasanas or old ruts for sensual things.AO:6. Benefits ofJapal I-Zg^_o F, tE!99, ystr individual, tr+ soul, e1fors: cognition,3IF[ also, qd{fq obstacles, grffi: removal, y and.Thence comes the cognition of the individual sour and alsothe removal of the obstacles.NOTEST!1ough the grace of tsvara, the yogiwill not get any dis_ease. The divine grace will descend when one repeits om andmeditates on its meaning with concentration. Japa makes themind inward (Antarmukha vritti), and removes ali physicaland

66 RAJA YOGAmentalobstacles. As Om and lsvara are inseparable, fixing themind on Om means fixing the mind on Isvara. Doing Japa onOm is the remembrance of lsvara.7. Benefits of Devotion{sffirur+er tr-23{fi lsvara, yfttlrqqAevotion and self-surrender, til or'Or, by devotion and self-surrender to God'NOTESln Sutra 20 of Chapter I, it is stated that AsamprajnataSamadhiis obtained by'faith, energy, memory meditation anddiscernment." success in samadhi is speedier for those whohave intense vairagya. This is given in sutra 21. And now inthis sutra it is given: "or by devotion and self-sunender tolsvara.' That is, success is rapid in attaining Asamprajnatasamadhi by devotion to lsvara. The devotee should have total,ungrudging, unreserved self-surrender to lsvara. He shouldentlrely depend upon lsvara. He should not keep any secret desireoi egoism for his self-gratification. He should not expectany kind of reward, even admiration, gratitude, thanks, for hisservices. He should completely dedicate himself and all his actionsto the will of the Supreme Being' This islsvarapranidhana. lt is true devotion.8. lnstructions on BhaktiFive things are indispensably requisite in Bhakti Marga'Bhakti should be of a Nishkamya type. lt should beAvyabhicharini also. lt should be sadat (continuous) like TailaDhara (flow of oil). The aspirant should observe Sadachara(right conduct). He should be very serious and earnest in hisdevotional practices. Then only realisation of God will comevery quickly.No development of Bhakti is possible without sadachara(right conduct). Just as a disease can be cured by medicine aswell a. by dietetic adjustment, so also realisation of God can be

BHAKTIIN YOGA 67had by devotion and Sadachara. Bhakti is the medicine.Sadachara represents dietetic adjustment.lf you remove a fish out of water and place it on the shore,it will flutter with intense agony. lt will be thirsting for re-entryinto the water. lf you keep a boy in the cold water of Ganga for ashort time, he will be greafly agitated. He will shriek and yellout. He will be eager to come out of water. When the house of aman has caught fire, the owner of the house runs immediatelyto the municipal office to get the fire-brigade for extinguishingthq fire. He takes immediate steps. lf the aspirant has the samethirsting, the same feeling, the same earnestness or serious_ness for realising God as the fish has for getting into the water,as the boy has for getting out of the water, and as the manwhose house is on fire has for getting the fire-brigade, he willhave realisation of God in this very second. There ii no doubt ofthis. O aspirants! Be very serious and earnest in your devotionalpractices. Run now to the Lotus Feet of the Lord. Thosepeople who are not serious and earnest about their devotionalpractices have lost this world on this end and God on the otherend. They are hanging in the air with head downward likeTrishanku. Pitiable indeed is their lot!What is Jnana? Just as you see the thread in cloth, ctay inpots and jars, gold in ornaments, iron in various kinds of imple_ments, wood in chairs, benches and stools, so atso see God orAtman in man, in every being. To feelthat God is seated in yourheart and in the hearts of all: "Vasudevah Sarvamithi, is Jnina.Bhakti, when it gets ripe, brings Jnana. When Bhakti gets maturedJnana dawns by itself. The fruit of Ananya Bhakti isJnana. Bhakti is the seed orthe mother. Jnana is the fruit ortheson.Bhakti Yoga and Jnana Yoga are not incompatible likeacids and alkalis. One can combine Ananya Bhakti(one-pointed devotion) with Jnana yoga. The fruit of BhaktiYoga is Jnana. Highest love (Para Bhakti) and Jnana are one.Perfect knowledge is love. Perfect love is knowledge. SriSankara, Advaita Kevala Jnani was a great Bhakta of LordHari, Hara and Devi. Jnana Deva of Alandi, a great yogi, Was aBhakta of Lord Krishna. Lord Chaitanya (Gaurangl MahaPrabhu) of Bengal was a fine Advaita Vedanta scholai and yet

RAJA YOGAhe danced in streets and market places, singing Hari's names.Appayya Dikshitar, a famous Jnani of Adaipalam, author ofSiddhanta Lesha and various otherVedantic books, was a devoteeof Lord Siva. It behoves, therefore, that Bhakti can becombined with much advantiage with Jnana.

CHAPTERWASANA1. What ls AsanaRngqqrrdq r-46Rx steady, firm, SGII pleasant, comfortable, sff$I{posture.Asana is steady, comfortable posture.NOTESPatanjali Maharshi does not lay much stress on eitherAsanas or Pranayama. He has not mentioned about Kundalinialso in any of the Sutras. Hatha Yogins have developedAsanas and Pranayama as a separate branch of Yoga later on.They pay much attention to Asanas and Pranayama to openthe Kundalini. Hatha Yoga is a physical Yoga. Raja Yoga is amental Yoga. Where Hatha Yoga ends, there Raja yoga begins.Hatha Yoga and Raja Yoga cannot be separated. Theyare interdependent. Asana is the third Anga of Raja yoga.ln Svetasvatara Upanishad (l!-8), you will find: 'Keepingthe upper parts, the chest, neck and the head erect and equalto the other parts of the body, subduing within the heart thesenses together with the mind, let the wise by the rafl of Brahmancross over all the fearful torrents of the world." Again in theGita (Vl-13) it is mentioned:'Let him firmly hold his body, head,neck erect and still, gazing at the tip of his nose, and not lookingaround."Greater emphasis is given in all the scriptures for keepingup the head, chest and body erect and steady. ln the beginningstages of practice of concentration and meditation, theSadhakas are particular to see that the head, neck, chest andbody are erect. But later on, after a few minutes, the body beginsto shake. Whenever the body is tossed, the mind also is(6e)

70 RAJA YOGAdisturbed. The trunk also begins to form a curye even withoutthe knowledge of the Sadhakas. To avoid this trouble, theRishis of yore have formulated four Asanas, viz., Siddhasana,Padmasana, Svastikasana and Sukhasana for practisingPranayama and Dhyana. Of the four Asanas, Siddhasana andPadmasana are very very useful.PadmasanaSit on the ground over a blanket or a seat made of Kushagrass or a deer skin or a tiger skin. Spread the legs forward.Slowly bring the right foot and keep it over the left thigh. Thenbring the left foot and carefully place it over the right thigh. Keepthe head, neck and the trunk erect. Keep the hands on theknees. Or you can make a finger-lock and keep the lockedhands over the left ankle. This is very convenient for some persons.Or you can place the left hand over the left knee and righthand over the right knee, palms facing upwards and the indexfinger touching the middle portion of the thumb. This isChinmudra. lf this posture, Padmasana, is not suitable, youcan take recourse to Siddhasana.SiddhasanaPlace one heel at the anus. Keep the other heel on theroot of the generative organ. The feet or the legs should be sonicely arranged that the ankle joints should be in a line or toucheach other. Hands can be placed as in Padmasana. This isSiddhasana. There are some other varieties in Siddhasana.Difierence lies in keeping the heels. Refer to my book: 'YogaAsanas".2. How to Get Asanajayal rr-47I.Ir'I effort, practice, tFl-fl mild and steady, etr{< infinite,endless, qcrcftqq (mi nd ) tran sforming itself or med itation.By mild and steady practice and meditation on the Infinite.

ASANA71NOTESWhen you meditate on the lnfinite, the mind is taken awayfrom the body. Asana will become quite steady. lf the mind becomessteady, the body also will become steady. Some takethe word "Ananta'as the great serpent with 1000 heads whichupholds the earth. lf you meditate on the great serpent, thenalso the Asana will become steady. ln Sutra 25 of Chapter lll,you will find that a man gets the strength of an elephant by contemplatingon the elephant. By contemplating on Hanuman,one gets the power of Hanuman. ln the same way, if you contemplateon the steady Ananta that holds the earth, you will getthe steadiness in posture.lf you can sit firmly in one Asana, then you have attainedAsanajaya, mastery over posture. You will have to practise thisgradually. First start with half an hour and then gradually increasethe period. ln three months' steady, regular practice,one can attain Asanajaya. When the Asana becomes steadyyou will not feel the body at all. You will experience great pleasure.lf you sit in a posture that is not comfortable, then youmayfeel pain and the mind gets disturbed. Therefore in the previousSutra a comfortable posture is prescribed.3. Benefits of AsanamlmlqFlqtd: I II-48rd tnen (when Asanajaya is obtained), Eq the pairs ofopposites, sFrlcrEfkT. free from the disturbance.Then (when Asanajaya is obtained), (the practitioner) is freefrom the distur:bance of the pairs of opposites.NOTESThe pairs of opposites are heat and cold, pleasure andpain, etc., which constitute all our worldly experiences. lf youget mastery over one Asana, then only you are fit for taking uplessons in Pranayama and Dhyana.

72 RAJA YOGAAsana checks the wandering habits and removes Rajasand cures many kinds of diseases. One can easily concentrateand nicely meditate when the Asana has become firm andsteady.4. lnstructions on AsanasWhen you sit on the posture, think: 'l am as firm as a rock.Nothing can shake me." Give these suggestions to the mind adozen ti-mes. Then the Asana will become steady soon. Youmust become a living statue when you sit for Dhyana. Thenonly you will be able to sit for three hours or even more at astretch.lf there is pain in the legs after some time, stretch the legsand shampoo them forfive minutes and again sit on the Asana.When you advance, you will not experience any pain. You willexperience on the other hand immense joy. Never change theAsana like Padmasana for a few days and then Siddhasana foranother few days and so on. Stick to one particular Asana andpractise it regularly.There are some other Asanas that are very useful such asSirshasana, Sarvangasana, Paschimottanasana, Matsyendrasana,etc. Beginners should not neglect allthese becausethey are described in Hatha Yoga books. They are excellentAsanasforthe preservation of good health and Brahmacharya.Without these two, viz., health and Brahmacharya, nothing canbe done in the spiritual path. Students of Raja Yoga shouldhave a steady and healthy mind. And so, the body also shouldbe healthy and strong. These wonderfulAsanas can be harmoniouslycombined up by Raja Yogic students also. I have seenmany Sadhakas in a sickly condition with very poor physiqueand dilapidated constitution. They can simply close their eyesand sit like a statue. But they could not manipulate their mindsin the proper direction and attain success in Raja Yoga. Since Ihave already published a separate volume on "Yoga Asanas," !will pass on to the next chapter.

CHAPTERVIIPRANAYAMA1. What ls Pranayamadfr{rft sr;ssqmdrtfrk+q: HTurrdrrq I I rr-4gTFq that (Asana), uft being acquired, rrnr inspiration,9{[Itlfr' expiration, .ffr movements, ffiq, cessation olgTUIf{[I[: Pranayama or control of breath.That (Asanajaya) being acquired, follows pranayama orthecontrol of breath-the cessation of the movements of inspirationand expiration.NOTES_ Pranayama is said to be the union of prana and Apana.Pranayama, in the language of yoga, means the process bywhich we understand the secret of prana and control it. He,who has grasped this Prana, has grasped the very core of cos_mic life and activity. He who has conquered and iontrolled thisvery essence, has not only subjected his own body and mind,but every other body, mind and power in this universe. Thus,Pranayama or the control of Prana is that means by which theYogin tries to realise in this little body the whote of tosmic life,and tries to attain perfection by getting allthe powers in the universe.His various exercises and training are for this end. Acomprehensive knowledge of Prana and its function is absolutelynecessary for Pranayama. Here, I wilt give you a shortdescription. For detailed information and differeni exercises,refer to my book "Science of pranayama."2. What ls Prana'He who knows Prana knows the Vedas," is the importantdeclaration of the srutis. You will find in the Vedanta Sutras,"For the same reason, breath is Brahman.', prana is the sum(73)

74 RAJA YOGAtotatof all energy that is manifest in the Universe. lt is the sumtotal of all the forces of nature. Heat, light, electricity, magnetismare allthe manifestations of Prana. Allforces, all powersand Prana spring from the fountiain or common source-Atman.Whatever you behold in this sense-world, whatevermoves or works or has life, is but an expression or manifestationof Prana. The Prana is related to the mind and throughmind to the will and through will to the individual soul, andthrough this to the Supreme Being. lf you know how to controlthe littte waves of Prana working through the mind, then the secretof subjugating universal Prana will be known to you. Thatwhich moves the steam engine of a train and a steamer, thatwhich makes the aeroplane glide in Akasa, that which causesthe motion of breath in lungs, that which is the very life of thisbreath itself is Prana.Pranavadins or Hatha Yogins consider that Prana-Tattvais very superior to Manas-Tattva, the 'mind-principle.'They say,Prana is present even when the mind is absent during slumber.It is through the vibrations of psychic Prana that the life of themind is kept up and thought is produced. You see, hear, talk,sense, think, feel, will and know through the help of Prana.Prana is the very essence of cosmic life, that subtle principlewhich evolves the whole universe into its present form andwhich is pushing ittowards its ultimate goal. The Prana may bedefined as the finest vital force in everything which becomesvisible on the physical plane as motion and action and oq themental plane as thought.Though Antahkarana is one, yet it assumes four names,viz., Manas, Buddhi, Chitta and Ahamkara according to the differentfunctions it performs. Likewise, though Prana is one, itassumes five forms, viz., Prana, Apana, Samana, Udana andVyana according to the different functions it performs. This istermed as Vritti Bheda. The principal Prana is called MukhyaPrana. The function of Mukhya Prana is respiration; Apanadoes excretion; Udana does deglutition;Vyana performs circulationof blood; and Samana doeg digestion.

PRANAYAMA753. Yoga NadisNadis are the astral tubes made up of astral matter thatcarry the subtle Prana. lt is through these Nadis that the vitalforce of Pranic current moves. Since these are made up of subtlematter, these cannot be seen by the naked eyes. TheseYoga Nadis are not ordinary nerves, arteries and veins that areknown to Vaidya Sastra. The body is filled with innumerablenumber of Nadis that cannot be counted. Nadis play a vital partin this Yoga. These subtle tubes-Yoga Nadis-have influencein the physica! body.4. ChakrasWherever there is an interlacing of several nerves, arteriesand veins, that centre is called as "Plexus." Similarly thereare plexuses or centres of vital forces in the Sukshma Nadis.These are called as Chakras or Padmas. All Nadis spring fromKanda. lt is in the junction where the Sushumna Nadi is connectedwith the Muladhara Chakra. Of the innumerable Nadis,lda, Pingala and Sushumna are the most important. lda andPingala Nadis are on the two sides of the spinal cord andSushumna is within the spinal cord. lda operates through theleft nostril and Pingala through the right nostril. When thebreath operates through Sushumna, the mind becomes steady.This steadiness of mind is termed "UnmaniAvastha," the higheststate in Raja Yoga. lf you sitfor meditation when Sushumnais operating, you will have wonderful meditation. When theNadis are full of impurities, the breath cannot pass through themiddle Nadi. So, one should practise Pranayama for the purificationof Nadis.5. Prana and MindThe mind of a man can be made to transcend ordinary experienceand exist on a plane higher than that of reason knownas superconscious state of concentration and gets beyond thelimit of concentration. He comes face to face with facts whichordinary consciousness cannot comprehend. This ought to beachieved by proper training and manipulation of the subfleforces of the body, so as to cause them to give an upward pushto the mind in the higher regions. When the mind is so raised

76 RAJA YOGAinto the superconscious stiate of perception, it begins to actfrom there and experience higher facts and higher knowledge.Such is the ultimate object of Yoga. The controlof the vibratoryPrana, means to a Yogin, the kindting of the fire of SupremeKnowledge, the realisation of the Self.6. Prana and BreathThat which travels in the nerves of the physical body isgross Prana. Thatwhich moves in astraltubes orYoga Nadis ofthe astral body is subtle Prana or psychic Prana. Breath is anexternal effect or manifestation of gross Prana. There is intimateconnection or close relationship between the gross Pranaand subtle Prana. Othenrvise Hatha Yoga is impossible. Just asthe stoppage of the fly-wheel of an engine brings about thestoppage of all other wheels in a factory so also, the control orstoppage of the external breath leads to the efficient stoppageor control of the whole gross and subtle Prana of the physicaland mental factories. Hence Pranayama exercises are practised.!f mind and Prana cease to exist, then thought will notarise in any way. Both these are one only, like the flower and itsodour or a sesamum seed and the oil in it. Prana and mindstand to one another in the relationship of the supporter and thesupported. lf either of them is slain, then the other also willcease to exist. The destruction of both will confer Moksha onall. "The function of mind belongs to Prana; from Prana or lifeproceeds all" (Chhandogya Upanishad V: 14 & 15). !f Prana departsfrom the body, allfunctions of organs cease immediately.7. Pranayama Exercises@external,qF@fr{qqq, I r-50$TEIiR internal, kfFT restraint or holding process,Eft, manifestation, ?{t place, .5lc,T time, {iqr number,rrkgu' rLgutated, ff tong, ($I subtle.Pranayama is of long duration or subtle according to the externaland internal restraint or holding process regulated byplace, time and number.

PRANAYAMANOTESPuraka, Rechaka and Kumbhaka vary according to place,time and number. The period of Kumbhaka must be graduallyincreased. Kumbhaka gives strength. lf you want to increasethe Kumbhaka for more than three minutes the help of a yogicGuru by your side is very necessary. You can suspend thebreath for 2 or 3 minutes without the help of anybody. This isquite sufficient for a!! persons for purifying the nerves and forsteadying the mind and for purposes of health.By place is meant the inside or outside the body and theparticular length of the breath in the act. lt is calculated by Yogisthat the breath is respectively 12,16,4,8 and 0 finger-breadthslong according to the Tatfuas Prithvi, Apas, Tejas, Vayu orAkasa. Tlme is the duration of these, which is counted byMatra: 12 Matras for Puraka, 48 Matras for Kumbhaka and24Matras for Rechaka. Matra means a measure or time-unit.Some take one second as one Matra. The time taken in makingthree rounds of the knee with the palm of the hand, neitherveryslowly nor quickly and snapping the fingers once, is called aMatra. The twinkling of an eye is sometimes taken as oneMatra by some. Time taken by one normal respiration is takenas one Matra. Time taken up in pronouncing the monosyltableOM is regarded as one Matra. This is very convenient for practice.Many Pranayama practitioners adopt this time unit in theirpractice.Number refers to the number of times the Pranayama isdone. One should do by gradual practice 80 times in the moming,80 in the evening and 80 at night and 80 times at mid-night.When Prana comes under the control of the Yogi, it is calledPranajaya or conquest of Prana.When the breath flows towards the left nostril, it is calledlda or Chandra Nadi; when it flows through the right nostril it iscalled Pingala or Surya Nadi; and when it flows through bothnostrils, it is called Sushumna or Agni. Meditation is very conducivewhen Sushumna is operating. The breath flows for twohours in each nostril. This time is distributed as follows: prithviflows for 1/r; Apas Tattva 1l; Tejas 1; Vayu Tattva /t; and

78 RAJA YOGAAkasa Tattva for I Naligas. (2/, Naligas for one hour). lf youread Svara Udhaya, you will understand these points fully.ln Patanjali Yoga Sutras there is a description of KevalaKumbhaka in Sutra 51 of Chapter ll. This is a very advancedcourse. One should practise from stage to stage, step by stepfor getting success in the advanced course. We have seen before,that, subtle Prana has intimate connection with the respiration.By regulating inhalation, exhalation and retention, onecan understand and contro! the subtle Prana. For the regulationof respiration and forthe practice of Kevala Kumbhaka, thefollowing exercises will help the Sadhakas.8. Preliminary ExerciseSit on Padmasana or Siddhasana. Slowly inhale the airthrough both the nostrils without making any sound. Do not retainthe breath. lmmediately exhale the air very very slowly.Repeat this process ten or twenty times both morning and evening.Practise this regularly for three months. Then you can attemptfor the Sukha Purvaka exercise where there is retentionof breath. lnhalation is termed as 'Puraka'. 'Rechaka' is exhalationand 'Kumbhaka' is retention of breath. Svasa refers toPuraka and Prasvasa refers to Rechaka. This is given in Sutra49 of Chapter ll.9. Sukha Purvaka Pranayama(Easy Comfortable Pranayama)Sit on Padmasana or Siddhasana in your meditationroom. Close the right nostril with the right thumb. Draw in airslowly through the left nostril. Now close the lefi nostril also withthe little and ring fingers of the right hand. Retain the breath aslong as you can comfortably do. Then exhale very very slowlythrough the right nostrilafter removing the thumb. Now half theprocess is over.Then draw in the air through the right nostril as soon asyou can completely exhale. Retain the breath as long as youcan afier closing the right nostril and then exhale through theleft nostril after removing the little and the ring fingers. Thesesix processes constitute one Pranayama. To start with, do 10

PRANAYAMA 79Pranayamas in the morning and 10 in the evening. Graduallyincrease the number to 20 in each sitting. Gradually increasethe period of Kumbhaka also. Have a Bhavana (mental attitude)that all the Daivi Sampat as mercy, love, forgiveness,Santi, joy, etc., are entering your system along with the inspiredair and all the Asuri Sampat such as lust, anger, greed, etc., arebeing thrown out along with the exhaled air. Repeat OM orGayatri mentally during Puraka, Kumbhaka and Rechaka.Hard-working Sadhakas can do 320 Kumbhakas in four sittingsat the rate of 80 in each sifting. This Pranayama exercise removesall diseases, purifies the Nadis, steadies the mind inconcentration, improves digestion, increases the digestivepower, helps in maintaining Brahmacharya and enables one toattain Kevala Kumbhaka in due course of practice.10. Kevala KumbhakaqrilrydtfrwrsQifr Tgrl' I It-s 1tttlil external, siqfr( internal, ftq+ position, efitfr beyond,q(el: ^ fourth.The fourth (Pranayama exercise) is going beyond the internaland external positions.NOTESln the previous Sutras, three kinds of Pranayama exercisesare given, viz., internal, external and the period of suspension.!n this Sutra the highest stage of Pranayama, i.e.,going beyond internal (Puraka) and external (Rechaka), isgiven.This exercise is Kevala Kumbhaka wherein is neitherPuraka nor Rechaka. There is Kumbhaka only. This is for advancedYogins. Kumbhaka is of two kinds, viz., Sahita andKevala. Thatwhich is coupled with inhalation and exhalation istermed Sahita Kumbhaka, which is described in SukhaPurvaka. That which is devoid of Puraka and Rechaka isKevala Kumbhaka. When you get mastery in Sahita, it is said:'When after giving up of inhalation and exhalation, one holdshis breath with edse, it is Kevala (absolute) Kumbhaka." He at-

RAJA YOGAtains the state of Raja Yoga. The practitioner attiains perfectionin Yoga.11. Benefits of Pranayamainl: ffiYfiErgrur{1il-s2?k[: then, ffi destroyed, IST{[ lig ht, 3f.ruf{ the covering,the veilof ignorance.Then the covering of the light is destroyed.NOTESThe ignorance caused by the Karma covers the light ofknowledge. By the practice of Pranayama this covering is destroyedby the development of concentration and knowledge.The next Sutra says that the power of concentration increasesby Pranayama, as the distractions are removed thereby.12. Mind Fit for ConcentrationETr(ung q +rffr q;R[: I II-53srl{ung for concentration, ? and, tt?rdr fitness, rFr€: mind.The mind becomes fit for concentration.NOTESThe mind becomes quite steady after Pranayama. lt canbe fixed at any point. By the practice of Pranayama, Rajas andTamas which screen the light of Purusha are destroyed. Thenthe real nature of the Purusha is realised. There is no Tapasgreaterthan Pranayama. lt causes Chitta Suddhi, Nadi Suddhiand Mano Suddhi. Pranayama practice destroys the Karmaswhich hurldown man in various sorts of activities. Karmas alsoact as a screen that destroys the purity of intellect. Pranayamaserves as a Prayaschitta (that which nullifies the effects ofKarma) for all sorts of sins. !t removes the Doshas in the body,lndriyas and mind. Pranayama practice steadies the mind.Vikshepa is destroyed. Mind gets Ekagrata state. Constantpractice enables one to observe perfect Brahmacharya.

PRANAYAMA13. Hints on Pranayama practice1. ln the early morning answer the calls of nature andthen sit for the practice. Pranayama should be practised in awell-ventilated room. Pranayama requires deep concentrationand attention. Do not keep anyone by your side.2. Before the practice, clean the nostrits thoroughly.When you finish the practice take a cup of milk afrer tO minutes.Do not take bath immediately after pranayama.3. Some people twist the muscles of the face when theydo Kumbhaka. It should be strictly avoided. lt is a symptom toindicate that they are going beyond their capacity. Suctr peoplecannot have a regulated Rechaka, puraka and Kumbhaka.4. Pranayama can be performed just before Japa andmeditation. lt will make the body light and you will enjoy yourmeditation. The Asana should be steady when you piactisePranayama and Dhyana. Do not scratch the body every nowand then during Pranayama practice.5. ln the beginning of practise you should observe sometime-unit for doing Puraka, Kumbhaka and Rechaka. The ratiois 1 :4 : 2. When you have advanced in the practice, you neednot distract the mind in counting and keeping time-unit. Thelungs willtellyou when you havefinished the required rounds.6. Do not perform Pranayama tillyou are fatigued. Take afew normal breaths after some Pranayama. That will give yourelief. Do not make any sound when you do purika indRechaka.7. You should not expect the benefits after doing it for 2 or3 minutes only for a day or two. Regular, steady practice isneeded for a long time.8r Pranayama cannot bring about Manonasa (annihilationof mind). The Vrittis are quietened only temporarily. youshould practise Dharana, Dhyana and Samadhi.

CHAPTERVIIIMINDPART IMODIFICATIONS OF MIND1. Modifications of Mind{fi1-at: fugfskgr: I I-5{rl-tt:qil{: mental modifications, gEtfe[: five kinds, fuEI: painful,slkgt: not painful.The mental modilications are five kinds, (some) painful and(others) not painfulNOTESlf you want to suppress the modifications, it is necessaryfor you to have a comprehensive understanding of these modifications.The painful Vrittis'have to be controlled by the notpainful Vrittis, and these in turn have to be mastered by ParaVairagya or absolute non-attachment or dispassion or indifferenceto sensual enjoyments. The painfulVrittis are those whichbring the afflictions and become the field for the growth of thevehicle of actions (Karmasaya). Vrittis that emanate from Rajasand Tamas are all painful ones. All Vrittis that proceed fromSattva Guna are not painful ones. Through Vairagya andAbhyasa the painful Rajasic-tamasicVrittis are to be controlled'Good Samskaras are generated by Vairagya and Abhyasa.2.Flve Modifications:lI-6ycrur right knowledge, frT{g wrong knowledge, ftseimagination, ftlr sleep, $il{: memory.(82)

MIND83They (the modifications) are right knowledge, wrong knowledge,imagination, sleep and memory.NOTESAll the above five kinds of modifications are dealt with inthe subsequent five Sutras.3. PramanaHc9H lgtll-l ltl+{l: yqrqfi I r-7YFIQT direct perception, ct$tFt inference, firffi: testimony,}ItflunFT right knowledge.Right knowledge is direct perception or inference or testimony.NOTESRight knowledge is that which is unquestionably reliableand true. Right knowledge is right cognition. Wrong knowledgeis misconception.These Pramanas are helps or steps to attain knowledge ofthe Self. They are of no use for one who is resting in his own nativedivine glory. Afull-blown Yogidepends on his own realisationfor his knowledge. He is not in need of these proofs. Anordinary man depends on Pratyaksha onlyfor his knowledge. Alittle advanced man depends on Pratyaksha and Anumana. Alittle more advanced man depends on these three proofs.Pratyaksha is that knowledge which is caused by the directcontact of any of the five senses of knowledge, viz., ear, eye,tongue, skin and nose with the objects of knowledge. proofsare the right sources of knowledge. lf there is no contradictionin yourtwo perceptions, you can call it a proof or right condition.lf there is contradiction, you begin to doubt at once. you see ariver or mountain. You feel heat and cold. you taste an orangeor a mango. These are al! Pratyaksha pramanas or directcognitions. There cannot be any contradictions in these experiences.

84 RAJA YOGAlf there is flood in a river, you infer that there ought to havebeen a heavy rain on the previous day. lf you see smoke, youinfer that there must be fire. These are all inferences. lnferenceis knowledge produced by a previous knowledge of the relationbetween a characteristic mark and the possessor of the mark.You see a clear sign and from that you come to the thing signified.You see a table and infer that the table ought to have beenmade by a carpenter. You see the external universe andthereby infer that there must be a Creator. This is inference.Testimony, Apta Vakya, Agama Pramana and SabdhaPramana are allsynonymous terms. Acompetent person is anApta. He has omniscience. He is a Seer or a Sage who has directknowledge or Aparokshanubhuti. He will not reason anything.The whole book of inner knowledge or knowledge of theSelf is revealed to him like Amalaka fruit in the hand. His wordsserve as direct authority. There can never be any mistake in hisstatement. His words are infallible. The highest testimony is theVeda (Agama), which has come out of the mouth of lsvara. AnApta is a Seer who has Self-realisation. All his words are gospeltruths.He has derived super-intuitiona! knowledge beyondthe senses through Asamprajnata Samadhi. His words will notcontradict reasoning and past human experiences. Sankhyasalso have three Pramanas like Raja Yogins. The Naiyayikasadd Upamana (Analogy) to the above three. Vedantins have sixproofs. ln addition to the above three, they have Upamana,Anupalabdhi (non-presence) and Artha-patti (implication).These three come under the category of Anumana.4. Viparyayaffimft@1 1-3frrr{q' wrong knowledge, ftsqr{H( unrea! knowledge,3Til(not its own, S[[form, Xtilelpossessing.Wrong knowledge is false perception whose real form is notof its own.

MINDNOTESThe real Svarupa of one thirrg does not appear. A falseform appears in its stead. I wil! give you a clear illustration.Mother-of-pear! is mistaken for silver. A post is taken for a man.A rope is mistaken for a snake. Viparyaya is wrong cognitionbrought about by some defect either in the object itself or in themeans leading to it. Doubt is also included in this.5. Vikalpa{lqflilgqrfrqq+ft6s' 11-e{le< mere words, TFt knowtedge, effi followed in consequence,q\l reality, {f,tt: nothing, destitute of, t*fi-fr: imagination.Imagination follows from mere words which have nothingin reality.NOTESAs instances of Vikalpa we have: 'horns of a hare', 'son ofa barren woman', 'lotus in the sky', 'intelligence of Purusha','head of Rahu', etc. The difference between Vikalpa andMparyaya lies in the fact that Vikalpa can hardly be removed bya carefulobservation of the object, as Mparyaya is. As soon asyou closely observe, the notion of silver in the mother-of-pear!,or snake in the rope, disappears.Mind havocs through the power of imagination. lmaginaryfears of various sorts, exaggeration, concoction, mentaldramatisation, building castles in the air, are all due to thepower of imagination. Even a perfect man full of health hassome imaginary disease or other due to the power of imaginationof the mind. A man may have a little weakness or Dosha(fault). When he becomes yourenemy, you at once exaggerateand magnify his weaknesses and Doshas. This is due to thepower of imagination. Much energy is wasted on account ofimaginary fears.Whenever the minds of two friends are strained by ill-feelings,these minds begin to exaggerate and concoct things.

RAJA YOGAFault-finding nature increases. lt is very difficult to get at thetruth of the statements of these two broken friends with brokenfriendship. Their utterances are always coloured by their innerfeelings. The power of imagination havocs now. Maya havocsthrough mind and its power of imagination. May peace be untothem. May there be sympathy and better understandingamongst them.I shall explain to you the nature of 'mental dramatisation.'Mark the ways of the mind. During conversation with yourfriend the mind sometimes imagines in vain that it has hurt thefeelings of yourfriend. lt spends much of its energy in unnecessaryfeelings. You think 'How can I see him tomorrow morning?He may be displeased with me.'Next morning when youmeet him, nothing happens. Your friend starts a pleasant conversationand smiles. You are surprised. To your great astonishmentthe subject of talk takes quite a different turnaltogether. A family man imagines when a severe epidemic ofplague ravages:'Whatshallldo if mywife develops plague anddies now? I have got six children.'This is vain imagination.Nothing happens. Sometimes when the train moves slowly onthe Pamban bridge over the sea, near Ramesvaram, the mindimagines: 'lf the bridge gives way now, what will become ofme? ! will be smashed to pieces.' A touch of fear creeps in.There are thousand and one ways of mental dramatisation likethese. The power of imagination plays a vital part in mentaldramatisation. To destroy Vikalpa, you must have right knowledgedescribed in Sutra l-7.6. NidrawqftrffiqTtI-10eFilEI nothingness, YFfq cause, 3IIefEf;[T support, gfr:modification of mind, ftqr sbep.Sleep is a modilication of mind which has the cause of nothingnessas its support

MIND87NOTESSleep manifests when there is preponderance of Tamas,when Sattva and Rajas subside and when there is no knowledgeof the externa! world. Ordinary people think that there isVritti-sunya in sleep. lt is not so. As there is memory in youwhen you wake up and as you say when you wake up, 'l sleptsoundly; I knew nothing,'there ought to have been a particularkind of subtle wave in the mind during sleep (AbhavarupaVritti). lt should not be understood that sleep is no transformationorVrittiof the mind. lf itwere so, the remembrance: 'lsleptsoundly,'would not follow on waking, for you never rememberwhat you have not experienced. Sleep is a particular kind ofVritti. This must be controlled like other Vrittis if you want to enterinto Samadhi.7. Smriti@,qft'lI-llsrgdd perceived, ft9{ objects, 31grgfrq' not slipping away,: ffieffioU.Memory is'not slipping away'of the objects perceived.NOTESRemembrance is a function brought entirely by the residuumor impression due to former experience. The objects cogniseddo not slip aWay from the mind. They come back to thesurface of the conscious mind through the influence oISamskaras that are imbedded in the subconscious mind.Knowledge produced by recollecting impressions of past experiencesis memory. The above five kinds of Vrittis come underthe three categories, pleasure, pain or Moha (delusion or infatuationorfascination). Pramana, Viparyaya and Vikalpa are enjoyedin waking state. The Vasanas of these three Vriftis areenjoyed in dream.

88 RA^'A YOGAPART2AFFLICTIONS OF MIND1. What Are the Afflictionsffi'dffi,trr-3olf{r ignorance, 3Tfrdr egoism, {Ft attachment, iq hatred,stftft*u clinging to life, qdfi, afflictions.The afllictions are ignorance, egoism, attachment, hatredand clinsing to lifeNOTESAll these disorders ruffle the mind like physical malady.Therefore they are great impediments to meditation. Theyhang upon man and make the qualities firm. They raise Vrittisand bring about fructification of Karmas by coming to dependupon one another for mutual support. lf you eradicateAbhinivesa, Raga and Dvesha currents will die. lf you removeegoism, these two currents, like and dislike willvanish. The rootfor egoism, Raga, Dvesha and Abhinivesa is ignorance. lf ignoranceis destroyed by getting knowledge of Purusha throughSamadhi, the otherfour Klesas will die by themselves. The Karmasare supported by afflictions and the afflictions are supportedby Karmas. This is mutualsupport. This is a Chakrika orcycle like the analogy of the seed and the tree (Bija-VrikshaNyaya). These Klesas develop the Mahat Tattva, egoism andTanmatras. These are the five ties that bind a man to the whee!of birth and death. The most important knot is ignorance(Hridaya Granthi). This is the fundamental cause. The otherfour Klesas are the effects of ignorance. Pain and sin are ignoranceonly. These manifest in those who have forgotten thetrue all-blissful and eternally pure nature of Purusha. Alt theabove five kinds of afflictions are dealt with separately in thesubsequent Sutras.2. What ls Avidyaqfd{rt*gatqi@tII-4

MIND 89oTk{r ignorance, t*{field, v*qi for those that follow, ygkTdormant, if{ thinned, frfu{ overpowered, g

RAJA YOGAIgnorance is taking the non-eternal impure, painful, andnot-self as the etemal, pure, happy and the Self or Atman.NOTESlgnorance causes Mpareetha Bhavana (perverted understanding),and the man is rendered blind by passion and varioussorts of Raga. He is under intoxication. lgnorance cloudsunderstanding. An ignorant man is a dead man while living. Heis a living buried soul, despite his wealth, possession and universityknowledge. To take a thing for what is not, is ignorance.It is not a privation of knowledge. lt is a Bhava Vastu. lt does notmean absence of knowledge. You mistakethis perishable bodyof five elements and various impurities as the pure Self. Youthink that you are the body only and you have forgoften the realnature of Purusha. This is delusion. This is ignorance.4. How to Remove Avidyaffi61frqrq:trr-26ftt+Cffi , d i scri m i n ati o n, sTGtWffl undisturbed, continuous,SFI removal, 3tlf.[ method.The method for the removal of ignorance is the continuouspractice of discrimination.NOTESDiscrimination must be undisturbed. lt must become habitual.There must not be any break even for a twinkling of aneye. When discrimination'operates, you will have complete innerlife in Purusha. All the outgoing tendencies of the mind willstop. The lndriyas will be calm. This practice of discriminationis the cause for destroying ignorance, the cause of the junctionof Prakriti and Purusha, leading to various experiences. Discriminationremains shaky as Iong as false knowledge has notbeen completely removed.5. What ls EgoismI II-6

{ttheMIND 91seer, ffi the instrument of seeing, {lqd' powers,qfifirfdf identity, {€t appearance, glfr6t egoism.Egoism is the appearance of the identilication of the powerof consciousness with the power of the instrument of seeing.NOTESEgoism is the identification of the Seer with the power ofseeing. Drik, the Seer, is the Purusha. Darsana is the instrumentof seeing. The instrument of seeing is Antahkarana.Purusha joins with the Antahkarana and appears as if he is oneor blended with the Antahkarana. Purusha has the Abhimanaof 'l' in the Anatma- Antahkarana. The Antahkarana is mistakenforthe sentient Purusha orAtman. This is Asmita. Whenyou get anger, pain, misery contentment, etc., you associateyourself with the Vrittis and say: 'l am angry. I am miserable. Iam happy." When the Atman is associated with theAntahkarana, the experiences of objects take place. Separateyourself from the Vrittis and the Antahkarana and stand aloofas the witness in your original all-blissful nature. This isKaivalya. The means for destroying this egoism is given in Sutrall-10.6. What !s RagagqEFrm{IrT: II-7gq pleasure, 3fg{rfr attraction to, {fr[, attachment.Attachment is the attraction to pleasure.NOTESThrough the memory of pleasure enjoyed previously, theattachment or desire that arises towards pleasure or the meansof pleasure (Sukha Sadhana, i.e., objects) is Raga. The desirefor'thinking on pleasure' (Sukha Chintana), is included underRaga. Egoism is the root cause for Raga. This is the reasonwhy Raga is described afteregoism. When pleasure is remembered,attachment is proceeded by the remembrance of thepleasure in consequence of the enjoyment thereof. Whereverthere is pleasure, there is Raga side by side. Why are you very

RAJA YOGAmuch attached to yourwife? Because you derive pleasure fromher. You love money; you are attached to money, because youcan get various objects that can give you pleasure, throughmoney. Everyoneof us is in search of happiness. Butattempttoget happiness is made in the wrong direction, in external objects,in the lap of the mother, toys, books, in University degrees,in wife, in money, in son, in h0nour and power. There issomething dearerthan a son, there is something dearerthan awife, there is something dearerthan wealth, there is somethingdearer than this Prana or life itself. That'dearer something' isAtman or Purusha, who is hidden in our heart. The searchshould be made within by withdrawing the mind from the objects,by controlling the lndriyas, by practising Yama, Niyama,concentration, meditiation and Samadhi. Referto Sutra ll-10forthe removal of this Raga.7. What ls Dveshag:urffiiq' II-8g:GI pain, 3TC{m repulsion, tq, aversion.Aversion is that which dwells on pain.NOTESThrough memory of pain from experiences, aversion comestowards pain and objects that give pain. This is Dvesha.You try to get rid of objects that give pain. Man shuns pain andruns after pleasure in this world. No one teaches him to seekpleasure. The mind is born of Ananda. So, it runs afier pleasure.Dvesha is the root cause for human sufferings. Wars,splits, dissensions, sectarian quarrels, murders are due toDvesha. Wherever there is Dvesha, there is jealousy side byside. Jealousy is the intimate companion of Dvesha. Jealousyis petty-mindedness. lt is a great pity to find that the minds ofeven highly educated persons who preach on the platform arefilled with jealousy and hatred, and petty-mindedness. What ashame! As they are intelligent, they devise cunning methodsand plans to destroy others, to get the whole fame and respect

93forthemselves. Apetty-minded preacher sows the seed of discard,disharmony everpvhere. He is a pest and a menace tothe society. He is a man of allevil. There is no redeeming featurein him. He does more harm than good. This Dvesha, aversion,should be completely annihilated. The remedy is given inSutra ll-10.8. What Is AbhinivesaHrrdrfr f+gfrsfr delrsAsFTfran: I II-eHw by its own potency, qr0 flowing, ftqv--gB even in thelearned, iPtrSA all the same established, ffitf{q1: strong desirefor life or clinging to life.Abhinivesa is the strong desire for life, supported by its ownpotency, established all the same even in the learned.NOTESln all living beings exists the self-benediction: "May I continueto exist. May I live on.'This self-benediction cannot existin him who has not experienced the nature of death. By this theexperience of former life is inferred. The experience of death inthe previous birth remains as a subtle Vasana in next birth thatthis should be separated from this body. This Vritti isAbhinivesa. This Vrittiwill not remain in a man who has no experienceof death. We infer from this that there had been previousbirth in a man, from hisfearof death. Even worms have gotfear of death. This fear of death exists in both the learned andthe ignorant. This fear cannot be explained by Pratyaksha, inferentia!and Sabda Pramanas. The fear is common in both theliterate and the illiterate. The past experience of pain of death isthere in your mind. Therefore you are afraid of death in this life.This is the reason for the strong desire for life.9. How to Remove Raga, Dvesha and Abhinivesatffit:(erTT:lII-lot tfrey (the afflictions), xftru+ opposite modifications, tqt,are destroyed, (tTt: subtle state.

RAJA YOGAThey (the afflictions) are to be destroyed when they are insubtle state by raising opposite modifications.NOTESKlesas have two states, gross and subtle. When they arein a state of Samskara, they are subtle. When the Yogi entersinto Samadhi, these Klesas are burnt up like burnt seeds andare dissolved along with the mind in the Purusha through thefire of knowledge. Svaroopa-nasa of the mind takes placewhen the mind moves inward towards the Purusha and getsLaya (dissolution) in the Purusha during Asamprajnata Samadhi.By raising opposite currents or waves of thoughts, thesubtle Samskaras of Klesas should be destroyed. Hatredceases not by hatred but ceases by love. This is the methodsuggested in this Sutra. This is Pratipaksha Bhavana method.Habituate the mind to contraries. Do always virtuous actions.Develop Satfuic qualities. These good Samskaras will act asantidotes to the Samskaras of Klesas. The method ofPratipaksha Bhavana is described in Sutra ll-34.10. How to Remove Evil Thoughtsffiqrq+ yftqqrrilT{q I rr-3 3ffi improper thoughts, evil thoughts, e1q) wSsn 65-structed, ykTqqil{fqt[ contrary good thou g hts.When obstructed by improper or evil thoughts, take tothinking on the contrary good thoughts.NOTESThis is a practical exercise for spiritual development. lf lusttroubles you when you are practising Brahmacharya, entertaincounter divine thoughts. Think of the glory of Brahmacharyaand its marvellous benefits and the troubles brought about bylust. lf a desire arises to injure any one, think of love and itsbenefits. lf the habit of telling lies again manifests, think of theadvantages of speaking truth and disadvantages of utteringfalsehood. ln this way, you can remove all defects by developingcounter virtues or habituating the mind to contraries.

MIND 9511. What ls Pratipaksha BhavanaCrnsi frsreq' Fa+rftorgfrRdT frIrslerfrtTiqrEgqrftHar €:Enfl;rFt

RAJA YOGA4. Greed (Lobha) ... Honesty, disinterestedness,generosity, Santosha (contentment),Aparigraha (non-covetousness).5. Jealousy (lrshya) ... Nobility (Udarata), magnanimig,Mudita (complacency).6. Delusion (Moha) ... Mveka (discrimination).7. Vanity, Hypocrisy(Dambha) ... Simplicity.8. Darpa (anogance) ... Politeness, Hri (Modesty).9. Cunningness ... Arjava(crookedness) (straightfonrardness).10. Harshness ... Mildness.11. Attachment (Raga) ... Vairagya.12. lnsincerity(Asraddha)13. Chanchalatvam(Fickleness)... Sraddha (faith).... Determination (Nischaya Vrifti).12. The Root of Afflictionsd{rTT' q:{t{rq\EgBrmqHq: I II-12d{rTil' the root of afflictionS, i6rlf{r{: the impressions of1vo1ks, Eg visible (present), 3qE unseen (future), EIst births,Effifi{: experienced.The impressions of works have their root in alllictions, andare experienced in this life and in the unseen future births.NOTESKlesas are responsible for works. They goad a man to doworks and thereby enjoy the fruits of his actions. Suppose youdo a very charitable act in'this birth. The impression of this actis imbedded in a subtle form in the subconscious mind. lt willgive you fruit either in this or in anyfuture birth, The sum totalotallSamskaras is called 'Asaya.'Samskaras and Vasanas coexist.These impressions become ripe for fruition either good orbad when it is their time. Karmas are Anaadi or beginningless.ln the Gita, you willfind: "Gahana karmano gathf- mysterious

MIND97is the path of action. The law of Karma is inscrutable. lt is difficuttto say what sort of Karmas will cause leprosy or epilepsy,whether the fruit that you enjoy now is the result of one Karmaor a combination of several Karmas.A powerful Karma, good or bad, may bring fruits in thisvery birth. All Karmas do not produce their results all at once,nor does one Karma succeed another. From the SanchitaKarma, accumulated works, a certain portion is taken out forbeing worked out or exhausted in one birth. This forms thePrarabdha orfructescent Karmas of the present life. The worksthat you do now, cunent works or Agami (Kriyamana) areadded to the sumtotalof works, Sanchita. The granary store ofa merchant represents Sanchita Karma. The things that arekept in his shop correspond to the Prarabdha. The things thatare sold daily representAgami Karma. This is a rough analogyto illustrate our point. Ripe Karmas produce fruits under propercircumstances. !ntense Tapas brings fruits at once.Nandikesvara, Msvamitra and Markandeya did tot ofTapas and enjoyed the fruits in the same birth. Nahusha attainedthe position of lndra on account of his good deeds in hisprevious birth; but he was transformed into a serpent in thesame birth on account of his sinful deeds in the same birth. Thelaw of Karma is inexorable.13. The Effect of Afflictionsqfr {e dfrFn*1 qtglglfrrn: I II-13Ylf {e if root exists,6fom: its fruitions, qIft dass, clfg,life, qtfi, experience.The root being therrc, its fruition comes through class, Iifeand experience.NOTESThe root means, the root in the form of Klesas or afflictions.The results of Karma are threefold. They are Jati or classor species, life and experience of pleasure or pain. lf there areKlesas, then only you will enjoy the fruits of Karma. From this itis infened that the Yogiwho has destroyed the Klesas will not

98 RAJA YOGAhave the fruits of Karma. Just as the paddy loses its power ofsprouting when the husk is removed, so also, the Karmas losetheir power of bringing fruits when the Klesas (husk) are destroyedby the Yogi. The Yogi destroys the Klesas by gettingdiscrimination between Prakriti and Purusha.It is not that one action is the cause of one life only. As wesee in our lives different sorts of experiences, happy and painful,we infer that many ripe Karmas amongst the accumulatedSanchita join togetherand bring one life. One important Karmawill direct the course of this life. lt will be the ruling factor of this!ife. Many small Karmas will bring sometimes pleasure andsometimes pain. lf you do any action, the tendency to repeatsuch actions (or Vasanas to goad you to do similar actions) areformed. lf the tendencies are good, you will have to increasethem through Viveka or discrimination.lf the tendencies are bad you will have to restrain themthrough Vairagya. You must try to do virtuous actions. Jiva cando actions in the otherworlds also to a smal! extent. But, generallyHeaven or Svarga is a world for enjoyments only. ThisMrityu Loka (world of mortals) only is Karma Bhumi or world ofactions.There are only three kinds of actions viz., white (virtuous),black (vicious) and white-black (mixed actions). The actions ofa Sannyasi are neither white nor black. The impressions ofwhite actions brought about by the practice of Kriya Yoga destroythe black ones which have not beguh to fructify. White actionsbring pleasure. Black actions bring pain.14. Fruits of Afflictionst ArqqnknqstT' grqrgrQgdr(l 11- 14t they, 6R pleasure, gftilFt pain, s.dt: fruits, guq virtue,ergu{ vice, fildr( cause.They (class, life and experience) have pleasure or pain astheir fruit according to the cause, virtue or.vice.

MINDNOTESln sutra ll-13, it is stated that the fruit of afflictions comesthrough class, life and experience. ln this sutra, class, life andexperiences are denoted by the word 'they'. Virtuous and viciousactions cause class, tife and experience. As soon asthese three are formed, the experience of pleasure and paintakes place according to virtue or vice. Karma has its origin inafflictions. Fruition has its origin in Karma.1 5. Destroy Afflictionstqr{tm'qffi:trr-tlry by meditation, tqt' destroyed, ir{Ttrq: their modifica_tions (the afflictions of mind).Their modifications (five afllictions of mind) are to be de.stroyed by meditation.NOTESln sutra ll-10, instruction is given to destroy the subtteform of Klesas which are in the form of samskaras. Here theway to destroy the gross form of Klesas which are in the form ofVrittis is described. The gross dirt of a cloth is removed by applyingfullers-earth. The fine dirt is removed by the applicationof soap. There may be traces of subfle dirt in the cloth so l6ngas the cloth is not destroyed. Even so, the gross dirt of themind-'Klesas'-is removed by Kriya yoga. The gross vrittisare destroyed by meditation. ln samadhi, even the subtte formof Klesas (samskaras) are destroyed along with the destructionof the mind. Regulal systematic meditation is necessary. ltmust become habitual.16. Karma in Yogis*'qh;mrflwi@trv-7. - ld3ptions, Gr{fffi neither white, BrSuq por btack, frft4: 6fa Yogi,lTIirT{ three kinds, {Rvrtfor others.

100 RAJA YOGAActions of a Yogi are neither white nor black; for others theyare of three kinds.NOTESAYogi is not affected by his Karmas, because, he has noattiachment. He is absolutely desireless. Karmas cannot bindhim. He works without expectation of any fruits for his actions.He has reached perfection. He works for the uplift of humanity.Yogis acquire no imprbssions from their actions. white actionsare virtuous actions. Black actions are evil actions. Mixed actionsare a mixture of good and evil actions. For worldly personsactions are of the above three kinds.17. Karma and EnvironmentsI IV-8i[d: from these, aftgr+: their fru ition, 3\IUUIIiT{ favou rableenvironments, gq alone, erftraqfu' manifestation, "tRFIl-fl{desires.From these (3 kinds of Karmas), there is manifestation oIthose desires alone for which the environments are favourable.NOTESWhen one has taken the body of Deva, the desires andVasanas of a human being will be in abeyance forthe time being.only those vasanas of the Deva which are favourable forthe suitabte environments in which he lives will manifest. Theanimal desires and human desires will be checked when onehas taken the body of a Deva. when the Deva takes again thebody of an animal, the animal desires only will manifest at thattime. The samskaras and desires of a Deva will be undercheck for the time being. The impressions and desires forwhich the conditions are not favourable, will lie dormant till theirtime comes in for sprouting or expression'

MIND10118. Karmas in a Vivekiqft qrrdr$dwrcg:&$r{ft Ertqrqg,rotqF{td}fu{: I rr-15qftunq consequences, i[F[ anxiety, {wR impressions, g€tpainfut, gt Gunas, qualities, gft functioning, fufrwq du6 tocontradiction, ? and, g:Ert{ painful indeed, v{ all, ffifu43 thsman of discrimination.To the man of discrimination, all is painful indeed due to theconsequences, anxiety and impressions, and also of the contradictionof the functioning of Gunas (qualities).NOTESPleasure is in reality pain only. ln the Gita you will find:"The delights that are contact-born, they are verily wombs ofpain, forthey have beginning and end, O Kaunteya, not in themmay rejoice the wise." Pleasure is mixed with pain, sin and fear.Enjoyment increases the Trishna or thirsting for objects.Trishna gives pain. The mind becomes more restless bytastingsensual pleasure. There is fear of loss of happiness. Sensualpleasure is imaginary. lt is mentalcreation. !t is Bhranti-Sukha.It is no happiness at all. For a man of discrimination the happinessthat is derived from Self-realisation throughAsamprajnata Samadhi only is the everlasting, real bliss. Thevery experience of pleasure creates a desire for more. Desiresare endless. When the desires are not gratified, there is uneasiness,disappointment and misery. The anxietythat is caused intaking care of the objects of pleasure brings great pain. The impressionthat is left in the mind of pleasure creates desiresthrough memory of pleasure and brings pain. Another causefor pain is the naturalopposition which exists between the individualactions of the three qualities Sattva, Rajas and Tamas.Rajas bringstossing of mind and distraction. Tamas causes delusion,carelessness, laziness, etc. Therefore, everythingbrings pain for the discriminating. Enjoyment cannot bring satisfactionof desires. Just as ghee when poured over fire aggravatesit, so also enjoyment augments the desires. Kamagniincreases. Pain comes if the desired object is not attained.

102 RAJA YOGAEven if the object is obtained, one gets pain if the lndriya isweak and cold as he is not able to enjoy. Can a multi-millionaireenjoy palatable, rich dishes if he suffers from pain in the stomach?Hatred comes towards persons who stand in the way ofenjoyment. Too much enjoyment brings diseases. These are allpains from 'Parinama'. The Yogi is afraid of Vasanas andSamskaras that are created during enjoyment. This gives himmore pain. Aworldly man who has a gross, impure mind is notconscious of the pain.19. Avoid Miserytig'ur+r.nq I[-16tq{ avoidable, $:EI( misery pain, sHlrl-fl( not yet come.The misery that has not yet come should be avoided.NOTESThe avoidable is only the future pain. The pain which haspassed away has already been explained. That which is beingexperienced now cannot be the subject of consideration here.Just as in medicine, the nature of diseases, their symptoms,prognosis, diagnosis, therapeutics, methods of treatment, prophylaxis,convalescence, etc., are considered in the treatmentof diseases, so also, here, the nature of misery its cause,strength, source and the means to avert are to be investigated.20. The Cause of MiserytrErqfr: {ffitqtg'l r-17gp the Seel gw*: of the seen, dfrrr' junction, trt avoidable,fu: cause.The junction of the Seer and the seen is the cause of the painwhich is to be avoided.NOTESThe cause for misery is the connection between the Seerand the seen. As the Chaitanya Sakti of the Purusha enters the

MIND103Buddhi, the Purusha, who is only a witness and an Udaseenaappears as Drashta. Drishya constitute all objects that areseen and also the instrument Buddhi through which it is seen,lndriyas, elements, etc. Buddhi is very near to purusha. lt isvery subtle. Purusha is ever free and ful! of bliss. When conjunctiontakes place between the Purusha and mind (Buddhi), itappears to feel pleasure and pain through Adhyasa or reflection.By this conjunction through ignorance, the body, mind,lndriyas and Buddhi are mistaken for the real Purusha. Buddhiby its close contact with the Purusha and as it is very subfle andas the Sakti of Purusha has magnetised the Buddhi, appearslike Purusha, just as the reflection of sun in water appears similarto the real sun. This is called Chit-Jada Granthi in Vedanta.This Abheda-Bhranti is Avidya, the root cause for all miseries.Kaivalya comes when this delusion is removed. !f the conjunctionbetween Buddhiand Purusha is removed, all miseries willterminate.21. Definition of "The Seen"ffiir(ttrqrm.hE{qq.l II-18lttilfl illumination, frqr action, ftIft position, vflti darkness,rl$ etements, ERq senses, sll-e[.6qconsists of, rfof experience,3{TqrT absolution, slpl{objects, gFIq16" seen.The seen consists of the elements and the senses, is of the natureof illumination, action and darkness, and is for the purposeof experience (through enjoyment) and absolution.NOTESThe Svarupa of the Drishya (seen) is described here.From Pradhana downwards to elements and their combinations,it is all Drishya. lllumination, action and darkness are thefunctions of the three qualities of Sattva, Rajas and Tamas. lfSattva increases, illumination manifests. lf there is increase ofRajas, action increases. lf there is increase in Tamas, there ismore darkness, inertia. Mahat or Buddhi, Ahamkara, Manas,Tanmatras, the five Jnana lndriyas, the five Karma lndriyas and

'104 RAJA YOGAthe five gross elements are all modifications or Parinama orVikritis of Pradhana. The Prakrititakes the Purusha around thisworld and gives all sorts of enjoyments of this world for his experienceand finally makes him free when he gets discriminationbetween the Purusha and Prakriti. The real Purusha is everpure and free. He is an embodiment of Bliss, Peace and Knowledge,He is unchanging and immortial. He has no beginning,middle or end. He is unattiached.Get all experiences of this Iittle world quickly. Do whateveryou want to get experiences of this dream-world. But, cut thecycle of birth and death quickly in this very birth, nay in this verysecond. NoW or never. Never forget the goal, ideal and thecentre. The experiences willteach you that there is no essencein this physical !ife. lt is all pain. lt is all a long dream. There isno reallove in thisworld. You willknowthat love here is selfish,hypocritical, changing and decaying, and that knowledge ofPurusha and Atman only, through Asamprajnata Samadhi, cangive real, undecaying bliss and eternal peace and immortality.Prakriti, the elements and this world are your best teachers. Begrateful to them. Get out of the net spread by Maya quickly andrealise the Self rapidly with courage and cheerfulness.22.lgnorance ls the Causeilskrfd{r tr-24ir€r[ its, tg' ""rt",3Tk{r ignorance.Its cause is ignorance.NOTES'lts' means, the cause of the junction of the seer and sight,nature and sight, nature and Purusha. In the previous Sutra,the Svarupa of Samyoga and its effects are described. Here thecause of Samyoga is given. To blend or unite the Drashta andthe Drishya as one, and to think of this 'l' is Avidya or Bhranti.The Jiva increases the Bhavana of 'l'and 'mine' by mistakingthe Anatma body and mind as Atman. The mind, which is saturatedwith the Bhranti-Vasana, gets Laya in Pradhana duringthe deluge or cosmic Pralaya and comes back again during

MIND 105projection of this world. Destroy this ignorance. Give up identificationwith this body and mind. Rise above body and mind andrealise the Purusha who is beyond cause and effect, and whois, therefore, Anaadi (beginningless), Ananta (endless) andNirvikara (changeless). Apply yourself to Sadhana and realisethe Purusha. Do not make any delay. The monkey-mind will upsetyou.23. The Means for KaivalyaEriil€t, +ild{ trr-zsif( i ts ( i g n o ra n ce ), 3nilqr( d i s a p pea ra n ce, Ti+qn{rq : d i sa p-pearance of the junction, EI;I{ removal, iI( that, Ei, of the seer,fr{fl( independence.The Kaivalya, independence of the Seer, is the removal ofthe conjunction ofthe Seer and the seen by the disappearance ofignorance.NOTESWhen you understand fully that the Gunas have nothing todo with the Purusha and that the Purusha is ever free, ignorancevanishes and discrimination dawns. Then and thenalone you will attain the state of Kaivalya or Moksha. The scientiststry to understand the external physicalforces of nature andto controlthem by suitable methods. The Raja yogis attempttocontrol the internal psychic forces of the mind. physicat forcesare gross and the inner mental forces are subfle. Those whohave controlled the mental forces can very easity control theexternal physical forces.PART 3DESIRES1. Consecutiveness in Desires@try-e

106 RAJA YOGAffi dass, tvr place, inltt time, q-{trdlrr{ distinct, separated,erfr tfrough, 3:r{fr{q consecutiveness, sgfr memory{55qfr : i m pression s, {'66rlGll-( same i n a ppea ra nce, u n ity.There is consecutiveness in desires even though separatedby class, place and time on account of the unity of memory andimpressions.NOTESDeath is similar to sleep. Birth is like waking from sleep.When you see a friend whom you saw forty years ago theevents and occurances that took place long ago come back toyour memory at once, and those that happened recently areheb in check or abeyance. This is your experience in your dailylife. The same law applies to Vasanas and different kinds ofbirths. There is unity or identity in Samskaras and memory' DesireSamskaras will manifest as desires. Kriya Samskaras willmanifest as actions. Jnana Samskaras will manifest as Smritior knowledge. The suckling of a child and the act of swimmingof a duckling-these instinctive acts are proofs of a memorywhich must be the result of their corresponding and inseparableimpressions left by the same acts in a previous incarnation.There is continuity of Vasanas or impressions as cause and effect.Every act leaves Samskaras in the Chitta which causememory. Memory in its turn leads to fresh actions and fresh impressions.This cycle or Chakrika goes on from eternity like theanalogy of seed and tree. ln a human body the Samskaras ofvarious human bodies only will operate. The Samskaras thatwere produced through experiene in other kinds of bodies liedormant. Therefore, the continuity of bodies, Samskaras anddesires is kept up, though there is separation in species, timeand space. The desires, ideas and feelings constantly change.Some of the old desires, ideas and feelings are constantly departingfrom their store-house, the mind, and new.ones are replacingthem. This constant change does not in any wayinterfere with the harmony of mental operations. Only some ofthe old desires, ideas and feelings depart. Those that remain,work in healthy cooperation and concord with the new arrivals'The new arrivals are strongly magnetised by the old ones. Theyboth work in harmony and this harmony retains the identity ofthe mentalexistence.

MIND1072. Desire ls Beginninglessdrsrrflki qrffi ftrsrq t ry- 1 ofrer( they (Vasanas, desi res), 3firRd( beg in n i n g less, ?and, eTIftN: desire to live, fteqfqr(eternal.They (the Yasanas, desires) are beginningless, as the desireto live is eternal.NOTES'They' refers to'the desires.'Desires have no beginningand end. Every being has clinging to this physical life(Abhinivesa). This 'will to live'is eternal. Experiences also arewithout any beginning. Brahman is'Anadi Anantam'. Maya is'Anadi Santam'. Maya terminates for that person who has attainedknowledge of Atman. You cannot think of a time whenthis feeling of 'Aham'or'l' has not existed. This 'l'exists continuouslywithout any interruption. From this we can very easily inferthat there had been previous births for us. Mind is verysubtle and all-pervading like ether.How could there be fear of death and desire to avoid pain,in any being, who has only been born, if he has had no experienceof liability to death, it being understood that desire toavoid anything is only caused by remembrance suffered in consequencethereof? Nothing which is inherent in anythingstands in need of a cause. How should it be that a child, whohas not experienced his liability to death in the present life,should, as he may be falling away from the mother's lap, beginto tremble and hold with his hands tightly the necklace hangingon her breast? How is it that such a child should experience thefear of death, which can only be caused by the memory of thepain consequent upon aversion to death, whose existence isinferred by the trembling of the child?Some philosophers say that the size of the mind correspondsto the size of the body with which it is connected. tt contractsand expands like a light placed in a jar or a house, as thecase may be. This is wrong. The flame of the light neither increasesnor decreases, neither contrdcts nor expands accordingto the space. So also, the Vrittis of the mind only contract or

108 RAJA YOGAexpand. The mind remains the same always. The mind, therefore,is al!-pervading and subtle. The happiness of a babywhich is infened from smiles should be considered as proof ofa previous life.3. How to Destroy Desirestgq.flTqldqf : {rlffiqrqrn} ffirflE[: I rv- I I. ^tg cause, 5d effect, $IEIrI substratum, TtIEIT support,Hfdkl-rtfr(being held together, Wt{these, slqltl on disappearance,if(these, sftffi: disappearance.Being held together by cause, effect, substratum and support, they (Vasanas) disappear on the disappearance of these(cause, effect).NOTESVasanas produce actions. Actions strengthen theVasanas. Vasanas and actions produce Samskaras in theChitta. Samskaras again produce Vasanas, memory and action.This Pravaha is running from Anaadikala. Egoism andRaga-Dvesha are the causes for virtuous and vicious actions.The Asraya is the Chitta wherein Samskaras are lodged.Alambana are the objects. The contact of the senses with objectsbrings in fresh desires. lf the cause, effect, support andobjects are destroyed, all desires also will be doubtless destroyed.Dharma brings happiness. Adharma brin$s pain. Thecause for desire is happiness. The cause for hatred is pain. Efforttakes place by these. This efiort is done by mind, speechand action. Through this effort you favour some and hurt others.Enjoyment is not possible without hurting others. Thenagain by these acts, virtue, vice, pleasure, pain and throughthese Raga, Dvesha are again developed. This Samsara iskept up by this six-spoked wheel. Avidya makes this whee! torevolve. This is the root cause for all Klesas. This is Hetu. Phalais Jati, Iife-period and Bhoga (enjoyment).

MIND1096qiffiqwfit-(that, eriffi:4. Mind Acts for the Purusha{@drfdr( tN-24counttess desires, fut[mind, srftalso, qcqexists for another (the Purusha), ri6trrrftc"lr(as itacts in association.The mind through its countless desires acts (for the enjoyment)of another (the Purusha), as it acts in association.NOTESJust as the body exists for the enjoyment of the Indriyas,just as the lndriyas exist for the enjoyment of the mind, so alsothe mind exists for the enjoyment of the Purusha. Just as thehouse which has assumed its shape as such, by various materialbeing brought together, exists for the enjoyment of another,so also this compound mind exists for the enjoyment of thePurusha.5. Desireless Mindil{ slnTq[fl{rq[ I rv-6il-{ of these (minds of different desires), Eqli-q born ofmeditiation, 3HEfq(free from desires and impressions.Of these, the mind bom of meditation is free from desiresand impressions.NOTESThere cannot be any abode for desires or Raga-dvesha(attraction and repulsion) or Punya-apunya (virtue and sin) inthe mind that is born of meditation. The other minds born ofTapas, Mantras or herbs, etc., wil! have abode for desire,Raga-dvesha, etc. The minds are fivefold according to themeans resorted to. This is explained in Sutra lV-1.

110 RAJA YOGAPART 4GUNAS1. Time and GunasBrftdFTrqli *+sve@I ry-12eTdA past, sFffrfd[ futu re, Sffi[ffi : real nature, gTR exists,3I?a in the condition, t

MIND 111NOTESThese characteristics are of the nature of the manifested,when they exist in the present and are of the nature of the subtlewhen they are passed into the past or yet unmanifested.They are all from Mahat down to any object of the nature ofGunas. The Gunas change every minute and produce the variousphenomena of nature. Past and present are due to the differentmodes of manifestation of these Gunas, Sattva, Rajasand Tamas. The whole manifested universe is made up ofthese three Gunas. Modifications of these Gunas constitute allsortS of Sthavara-jangama (immovable and moving things). lntruth, the world is only Gunas.3. Reality of Things@trv-14qfurffq modification, sFFFtf( unity or oneness, tKI things,at*{reality.The reality of things is the result of the unity of modilications.NOTESAs one Guna is prominent and the other two are subordinatethere is only one Parinama. When the Sattva Guna is predominating,and Rajas and Tamas are undersubordination, theorgans of knowledge are formed. When Rajas is preponderatingand the Sattva and Tamas are under subordination, the organsof action are formed. Each of these modifrcations isalways known as one.The strong currdnt of Vrittis of the mind will be directedalong the virtuous path if Sattva is predominating in the mind.The man will be doing virtuous actions. lf Rajas and Tamas predominate,the mental cunent and mental energy flow along avicious path and the man will be doing vicious actions. Sattvicmental current will make you inward (Antarmukha) and takeyou to Kaivalya or Moksha. Rajasic and Tamasic currents willthrow you down in Samsara.

112 RAJA YOGASatfua, Rajas and Tamas are the three Gunas or qualitiesof the Chitta. Sattva is its inherent quality. Chitta is born ofSaWa Guna. But when it mixes with Rajas and Tamas, alltheworldly taints manifest. Sattva is purity, light or knowledge.Rajas is passion or activity. Tamas is inertia or darkness.By checking Rajas and Tamas, you can increase the Sattva.When Sattva increases, the mind becomes steady like theflame of a lamp in a windless place. He who is Sattvic can doreal concentration and meditation, and can enter into Samadhieasily. A Rajasic man loves power and objects of senses. ATamasic man does vicious actions on account of ignorance. Noquality can stand by itself. Sattva is mixed with Rajas andTamas. When there is preponderance of Sattva, Rajas andTamas are controlled. They lurk themselves for the time being.When there is preponderance of Rajas, Sattva and Tamas arecontrolled. When there is preponderance of Tamas, Sattva andRajas are controlled. Your important duty is to increase Sattvaand to control the senses and the mind. Other duties are secondary.A sensible man only can understand this point. Whenthere is increase of Satfua, there is brightness and brilliance inthe face, lightness in the body, joy, purity, strength, peace andillumination.Intense Rajas takes a Sattvic turn. Dacoit Ratnakar becamethe sage Valmikil Jagai and Madai, who were intenselyRajasic and who pelted stones on Lord Gauranga, became hisfirst disciples.4. Stages of GunasuqqqtFl r-leffiq _6efired,qffiq undefined, fffigt" indicated,marked, 3TfttflR non-lndicated, without marks, St qualities,rrqmr stages.The stages of Gunas, qualities, are the defined, undefined,indicated and non-indicated.

113NOTESThe Visesha Tattvas which are 16 in number are the effectsof Ahamkara and the five Tanmatras. The AviseshaTaWas which are six in number are the effects of Mahat Tatfua.These six Avisesha Tattvas are called prakriti-Vikriti, becausethey are the effects of Mahat and the causes for the 16 MseshaTattvas. These are the producers and the produced. TheVisesha are the produced only. As the Mahat gets dissolution inthe Alinga (Pradhana), it bears the name Linga. pradhana isTrigunasamyavastha, wherein the three Gunas exist in a stateof equilibrium. Read Sutra 145. Mahat is the effect ofPradhana. That is the first manifestation.Mahat is the cause for Avisesha Tattvas, Ahamkara andTanmatras. lt is also a producer and the produced, the definedor specialised.Tattvas (Visesha) get involved into the Avisesha (undefined).The Avisesha along with the Visesha get involved intoMahat (Linga). Then, Avisesha along with the Visesha gets involvedinto the Mahat (Linga). Then the Avisesha along withMahat gets Laya into the Alinga or the Pradhana. pradhana isthe final state of latency of the phenomenal world. purusha isabove Prakriti. He is not material. He is not a compound andtherefore, He is lmmortal. Vedanta is only an amplification andfulfilment of Sankhya Philosophy.5. Hints on Gunaslf Sattva predominates in the mind, thoughts of God,Brahma Mchara will manifest. This mind wil! be one-pointed.The meditative mood will come by itself without exertion.ln spiritual neophytes the Sattvic state of mind will not lastfor a long time. Rajas and Tamas will try to rush in. you will haveto be very vigilant. You will have to watch the mind throughthoughtful introspection. ASattvic man wil! be ever GodJoving,dispassionate and powerful.A Rajasic man wil! be ever engaged in worldly activities.He wants to lord over the people. He has domineering attitude.He wants powers. He is much attached to wife, children andproperty. Rajahs, Pandits and rich peopte are full of Rajas.

114 RAJA YOGAJust as you squeeze out the tooth-paste from the collapsibletube, you will have to squeeze out all Rajas from this bodilytube and fill it with Sattua. Then you will become a DhyanaYogi.The doors or impurities of the mind-Rajas and Tamas,should be removed by heating the mind with the fire of Vairagyaand Abhyasa. This is referred to in Sutra l-15 and 16.By increasing the Sattvic modifications of the mind asKshama, love, mercy, magnanimity, generosity, truthfulness,celibacy, you can destroy the Rajasic and Tamasic mentalVrittis.Although mind is one, it passes into many conditions orstates, as it is made up of three qualities or Gunas. All thesequalities enter into a variety of combinations. The modificationsor Vrittis of the mind also are various. Peace of mind is a SattvicVritti. Lust is a Rajasic Vritti. Laziness is a Tamasic Vritti.PART 5MYSTERIES OF MIND1. Ways of Mind Differqwr+ffiHm:rr-ert:lIV-15qQ objects, qtd the same or similar,ftf, minds, tEr( according-todifference, tfr, their (minds'), f+rm' 6l6grsnf' rFQtt:the ways of mind.Though objects are similar, the ways of mind are differentaccording to the difference in minds.NOTESThe minds are different. The way in which the objects affectthe mind, and the way in which the mind is affected by themare entirely different. Desires also vary according to differentminds. One mind wants money. Another mind wants power,name and fame. Another mind wants woman. Another mindruns after knowledge and spiritual pursuits. Different Bhavasare formed by different men with reference to one and the same

MIND 115object on account of previous Samskaras and difference in thedegree of the qualities Satfua, Rajas and Tamas in theirminds.2. Mind and Perceptionq ffd\rri Erq ilffqrq+ ilfl fr srEt ry- 1 6;I nor, q and, g single, frt mind, d-aF[ dependent, EIRI objects,il-(by that, 3Tyqruffr[not to be cognised, frq what, fuF(would become.Nor are objects the dependent of a single mind. Becausewhat would become of (objects) if (they are) not cognised by thatmind?NOTESlf an object were dependent upon the mind, then in casethe mind were restrained or attending to some other object, theobject would not be touched thereby, nor would it come into objectiverelationship with any other mind. It would not be cognisedby any other mind. Will it cease to exist at the time? Orcoming into relationship again with the mind whence would itcome back to life? Whence is the object produced? lf from theperceiving agent, whether it is one mind that produces the objector many? lf one, the existence of an object thought of in amoment preceding the thought of another object, cannot bepossible. This is not the case; because even when my mindhas stopped to think of an object, it is quite possible for themind of Mr. Johnson or Mr. Alfred to think of the very same objectat any subsequenttime. I can also recognise the very sameobjectwhen I again think of the same object. Therefore, objectscannot be said to be the result of the cognising agent. Furtherthe parts of an object which are not in contact with the mindwould not exist. Thus there would be no back, and how couldthen there be the front itself? For this reason, the object isself-dependent and common to all the Purushas. Mind also isself-dependent. Mind comes into relationship with the purusha.Perception is attained by its contact with the Purusha.

116 RAJA YOGA3. Mind ls Coloured by Obiects@qq{66rnqlIV-17ir( th e re by, StRIrT co I o u ri n g, sttffgfq s i n ce req u i red, frf,Hby the mind, tKI objects, {kT known, 3l{Ifl[unknown.Since the mind is required to be coloured thereby (by objects),the objects are known or unknown.NOTESObjects are like magnet. They attract the mind and producelust, anger, etc., in the mind. The mind by itself is free fromlust, anger, etc. The mind is Iike iron. The objects colour themind and induce Mkara and change. Colouring of the mind isfurther explained in the theory of perception in Sutra lV-16.4. Purusha Knows All Modificationsu{t@;@1ry-18gEt always, fliff: known, frtr{trq, modifications of mind,irarfr to its Lord, Strg Purusha, 3rqnsnfrdr( due to the unchangingnature.The modilications of mind are always known to its Lord@urusha), due to His unchanging nature.NOTESMind is an instrument for the sensations of pleasure andpain. lts chief function is to grasp the Mshayas. Grasping ofthings means, mind becomes modified by assuming the formsof the objects. lt attains Parinama. Purusha has no Parinama orchange. Purusha is superior to mind. He is separate from mind.Hence He is called 'the Lord'. Purusha is the ever-present witnessof the mind. lf the Purusha also is of changing nature likemind, He will also share the same fate as that of objects.Purusha is not an object of Vishaya by the mind. The consciousnessis never suspended nor modified even for a second.Therefore, the unchanging Purusha exists. Themodifications of.the mind are, therefore, always known to the

MIND '117Purusha, its Lord. By this the unchangeable nature of thePurusha is inferred.5. Mind ls Not Self-luminous;T ircrTtTRi E{{dr( I rv- I 9tr not, r( it (the mind), silt{'Rt[sslf-luminous, EFIGII-( becauseit is the knowable.The mind is not self-luminous, because it is the knowable.NOTES'The sun does not shine there, nor the moon nor stars, northe lightning; then what to speak of this little fire? lt shines by ltselfand illuminates every thing. lts light illuminates all these.'(Katha Upanishad.)Mind is Jada or insentient, but it appears to be luminousby contact with the Purusha or nearness to Purusha. The lightof the Purusha is reflected on the mind, just as the reflection ofsun is thrown in water. From the experiences: 'l am hungry Iam powerful, I am afraid, ! am dull,'you can very well understandthat mind has no self-luminosity. Purusha alone is self-!uminous.Mind shines in borowed lightfromthe Purusha. This isexplained in Sutra lV-22.6. Mind Does One Thing at a Time!I.fi,.sq+ *q?Il:mtmur{ I rv-20\rtF,,qq+ at one time, q and, grTi two things, 3FIqqRUrqimpossibleto cognise.It is impossible for the mind to cognise two things at onetime.NOTESIt would be impossible for any one to be conscious of boththe mind and the object cognised by it at the same time. lf themind is self-luminous, it will be able to cognise two things at atime. lf it hears something, it cannot see another thing. But the

118 RAJA YOGAPurusha can cognise all at one and the same time. Therefore,the Purusha is self-luminous. He is Sarvajna (all-knowing).A spark of light presents the appearance of a continuouscircle of light if it is made to rotate rapidly. Even so, the mind,though it can attend to one thing at a time, either hearing, seeingor smelling, though it can admit one kind of sensation at atime, yet we are led to believe that it does several actions at atime, because, it moves from one object to another with tremendousvelocity, so rapidly, that its successive attention andperception appear as a simultaneous activity.Perception through the finite mind or cognition or experiencetakes place serially, and not simultaneously. Simultaneousknowledge can only be had in Nirvikalpa Samadhiwhere past and future are blended into the present. AYogionlywill have simultaneous knowledge. Aman of the world with a finitemind can have knowledge in succession only. Though severalobjects may come in contact simultaneously with thedifferent sense organs, yet the mind acts like a gate-keeper,who can admit only one person at a time in the gate. The mindcan send only one kind of sensation at a time to the mentalfactoryinside for the manufacture of a decent percept and niceconcept.7. Gognition by One Mindl@gffirnre:qftRrflstry-21fuil

MIND 119Dosha will crop up. Further there will be confusion of memory.The world's process will not go on smoothly. Under these circumstances,therefore, we are sure that there does exist theLord of the mind, the Purusha, the witness of the mind.8. Mind Shines by Borrowed LightHgfuf+r+qtN-22ftil, Consciousness, srgfr{ii5qptt: Purusha being unchangg-able,if(its, 3TrfiRrrfr by taking the form of the Purusha,sgfiltrt{+q it becomes conscious.Consciousness becomes conscious by taking the form of unchangeable.NOTESWhen the reflection of Chaitanya falls on the mind, themind also shines under borrowed light from the Purusha. Thisdeluded mind thinks foolishly that it is itself Purusha. This isAjnana, the root cause for human sufferings. The mind is magnetisedby the Purusha. The mind borrows its light and powerfrom the unchangeable Purusha.9. Mind Understands Everything,qggfrqGitfuiqdtf{.1 rv-23ry-Sqqtit the mind^ being coloured by the Seer andthe seen, l-df, mind, vqtpl{understands everything.The mind, being coloured by the Seer and the seen, understandseverything.NOTESJust as the transparent crystal and the red flower that isplaced in close contact with it, appear as one and the same,just as the iron rod that is placed in fire appears as fire(Tadatmya Sambhanda), just as water when mixed with milkappears as milk, so also, the mind and Purusha appear as one(as Abheba). The mind is under double influence. lt is affectedby the objects outside and it takes the form of those objects. lt is

120 RAJA YOGAinfluenced by the Purusha and is rendered capable of cognising.Therefore, the mind acquires all knowledge of object. ltgets the understanding power by the influence of Purusha.10. Transformation of MindqtT r(tBlg q{Hqrunq€Nftunqrer@rffi: I III-13qt{ uv this, tdd in elements,ER}g in organs, tr{ property,EISM ch aracter, qEen111s n, qftqg1 changes or transfo rmations,tlt@il-dt: describEd. "on6By these transformations of property (form), character(time), and condition in the elements (matter) and Indriyas (organs)are explained.NOTESAntahkarana is Dharmi. !t has three Dharmas viz.,Vyuttana, Nirodha and Ekagrata. When one Dharma is operating,the other one has passed and the third one is yet to come.With reference to the Antahkarana, the Dharma that operatesat the present moment is Dharma Parinama. With reference towhat has passed and to that which is yet to come, it isLakshana Parinama. !f the present Dharma increases or decreases,it is Avastha Parinama. Thus the three kinds ofParinama occur in the Bhutas and lndriyas also. The mind assumesvarious forms. This is one kind of Parinama with referenceto form. When the change becomes manifest in relation tosome time, past, present or future, it is called LakshanaParinama. When after this the particular property ripens intomaturity or decay, it is called Avastha Parinama. The mindpasses into various states. lt is also Avastha Parinama.11. Dharmi Explained@qffrul-r+Vlit latent, sftm 6s6*, gtEqAIf indescribable, tld characterisdqs,3fJqffr cornmon, qfftne object characterised or subshatum.The substratum is that which is common to the latent, risingand indescribable.

MIND 121NOTES'Avyapadesya'means subtle or hidden; hence indescribable.The properties which have once manifested and passedinto a calm state are 'Santa.'They have played their part wel!.They will manifest at a future date. Those that are operating atthe present moment are'active.'12. Changes in DharmassmffiiqftunqFretg, I rIt-rs!6q s u ccession, gfil-ftt{ d i sti nctness, qftq1q5qfr m od ifi cations,tg, *r.".The succession of changes (in Dharmas and Dharmi) is thecause for the distinctness of modilications.NOTESThe modifications of lust, pleasure, pain and Pramanasare Pratyaksha. Samadhistate, Nirodha, Vasanas, the connectionsbetween the Cheshtas of body and mind, the power of objects,Punya-apunya Dharmas, certain other modifications ofthe mind are Paroksha only.PART 6CONTROL OF MIND1. Control by Abhyasa and Vairagya3lqrq+{Fqrqi aHtq' I Lt2m.,H;jJ practice, frFqtqr{ by non-attachment, ir( their,Their (the mental modilications) control is done by practiceand non-attachmentNOTESThrough Vairagya you will have to check the out-goingVishaya Vrittis and through Abhyasa you will have to cut the

122 RAJA YOGAnew spiritual path for the mind to move on. Vairagya serves thepart of an anicut on the river of Vishaya Vrittis. lt forms a strongembankment. lt does not allow the Vishaya Vrittis to pass outside.Vairagya removes Pratibandhas or obstacles. Abhyasagives Kaivalya Moksha. Without Vrittis one cannot enjoy sensualobjects, (Vaishaya-Vyavahara). lf the Vrittis along withSamskaras are destroyed, Manonasa or annihilation of themind follows.Here is the gloss of Vyasa: 'The stream of mind flows bothways; flows towards good and it flows towards evil. That whichflows on to perfect independence, Kaivalya, down the plane ofdiscriminative knowledge is named the stream of happiness.That which leads to rebirth and the flow down the plane ofindiscrimination or ignorance, is the stream of sin. Amongthose, the flow towards objects is thinned by Vairagya ordesirelessness; the flow of discrimination is rendered visible byhabituating the mind to the experience of knowledge. Hencethe suppression of the mental modification is dependent uponboth."2. What ls Abhyasa. drfrHq$5rq-s: tI-13iLt of these, ftft steadiness, urc{: continuous effort,sTr"[ftT: practice.Of these (Abhyasa and Yairagya), practice is the effort to securesteadiness of (the modilications of mind).NOTESThe effort to restrain allthe Vrittis of the mind and to makethe mind steady like the jet of a lamp in a windless place isAbhyasa. To drive back the mind to its source-Hridaya Guha,and get it absorbed in Atman is Abhyasa. To make the mind inwardand to destroy all its out-going tendencies is Abhyasa.And this practice should be done for a long time without anybreak and with perfect devotion. This is mentioned in Sutrat-14.

MIND 123ln this Sutra Abhyasa is explained. As for Vairagya, referto Sutra l-15.3. Control by Suppression of Vrittisftfrqffi:lrrr-e{-em out-going, fttq suppression, {iFFKfr: of the impressions,3Tftrrd disappear, m-$i-ff appear, QM moment, frflmind, slEFT: conjunction, ftfrg suppression, gftTTlq: modification.The suppression of the modification of mind (the NirodhaBhumi) is the junction with the moment of suppression, when theout-going impressions and impressions of suppression disappearand appear.NOTESln other words, we can say that, by the suppression of theout-going Vrittis of mind and the development of modificationsof control, the mind rests firm in Nirodha Bhumi. This is NirodhaParinama (modification of control).The mind remains in its real, unmodified state. lt is verydifficult to understand this and the following four Sutras. Youmust clearly understand the Chapter on 'Samadhi.'Vyutthanameans the mind goes outward. Here it means SamprajnataSamadhi. When compared with Asamprajnata Samadhi,Samprajnata Samadhi is outward. Samprajnatia Samadhi itselfis a distraction of the mind. The passage from the Samprajnatato Asamprajnata Samadhi is very difficult and critical process. ltis a trying stage. The Yogi must be very very vigilant. lf oneout-going Vritti is checked and controlled, that powerful Vrittiwhich checks the out-going Vritti is itself a modification. Thisalso must be controlled. The mind should become absolutelywaveless before Asamprajnata Samadhi is attained.

124 RAJA YOGA4. Make the Suppression Steadyilq s{ntrcTBfrr {wnrqt u- 1 0ilg its, wrmqrRm undisturbed flow, {iFFT{l-(by habit.Its undisturbed flow becomes steady by habit (continuouspractice).NOTESThe controlling modifications (Nirodha Parinama) mustarise so continuously as to become a regular habit. Habit willcome only by continuous practice. Then alone Samadhi willcome by itself.5. Gontrol Mind by Virtuestffifrtqn"rigqg:@i@l I-33tfi frie n d I i ness, 6-$IIT me rcy, gkat g I ad n ess, stffiqT{ i nd ifference,![GI happin€SS, $:€ pain, gutt virtue, {nr{t vice,t{wrsn{ towards the subjects, !il-[ilk[: cultivating habits, f+tY{TI{'T[peace of mind.By cultivating the habits of friendliness (towards equals),mercy (towards inferiors), gladness (towards superiors), and indifferencetowards happiness, pain, virtues and vice, comes peaceolmind.NOTESThe best and easy way of keeping the mind in a state ofequanimity or evenness, which is conducive to the attainmentof Samadhi, is described here. Maitri and Karuna will eradicatehatred. Mudita will remove jealousy. Mercy softens the hardheart and removes the cruel, harsh nature. By this practice, anger,Abhimana, hatred, egoism, envy of various sorts will vanish.Rajas and Tamas will be removed. The mind will be filledwith Sattva. The fickleness of the mind will disappear. Ekagratastate of mind will come in. The mind becomes pure.

125Samadhi cannot come in a mind that is filled with hatred,jealousy and anger. By the method of Pratipaksha Bhavana,any good virtue can be developed.6. Control Mind by Pranayamay€dqfrqruUnqi qT yTUrFr I r-34Y6ft exhalation, frtlRuTrqr{by retention, EIT or, gtutst sfthe breath.Or by exhalation and retention of breath.NOTESln the previous Sutra it is stated that by developing virtuesyou can controlthe mind. Here, in this Sutra, another method ofcontrolling the mind is given. AllVrittiswillcease bythe practiceof Pranayama. Rajas and Tamas will be removed. The mind willbecome one-pointed. The body becomes light. The mind wil!become calm. Different exercises in Pranayama are given inChapter Vl! of this book.7. Gontrol Mind by Vedantic MethodCut off daily the branches of Sankalpa from the tree ofManas and ultimately destroy the tree of the mind at its rootcompletely. The cutting off of the branches is only secondary.The eradication of the tree by the removal of ego is the primarything. Therefore, through virtuous actions, if you destroy theidea 'l' which forms the very root of the mind, then it will notspring up again. The Brahma Jnana which enquires the truenature of 'l' is the fire which destroys the mind. lt is the Jnanagnireferred to in the Gita !V-37: "The fire of wisdom reduces allactions(and the false 'l') to ashes."'He who knows the receptacle (Ayatana) verily becomesthe receptacle of his people. Mind is verily the receptacle (of allour knowledge)." (Chhandogya Upanishad V-i-S)

CHAPTER IXPRATYAHARA1. What ls PratyaharaHEqqrqEefrtfrilqsq$sT(EnBnqi Yerr-6t-(: rr-s4- HBvu with their own objects, ef,gu$frt do not associate,qilffiq nature of the mind-siuff, sTgfiR imitate, Fr[ as it were,fr1qq senses, IFII6R: abstractionlPratyahara or abstraction is that by which the senses do notassociate with their own objects and imitate, as it were, the natureof the mind-stuff (Chitta).NOTESPratyahara is abstraction. lt is the withdrawal of thelndriyas from the objects. The senses are assimilated in themind which is rendered pure through the practice of Yama,Niyama and Pranayama. The mind becomes more calm now.The nature of the lndriyas is to have always connection with theobjects. Where the vision is turned outward (Bahirmukha Vritti),the rush of fleeting events engages the mind. The outgoing energiesof the mind begin to play. When they are obstrueted bythe practice of Pratyahara, the other course for them is to mixwith the mind and to be absorbed in the mind. The mind willnotassume any form of any object. Hitherto, the lndriyas were followingthe mind like the other bees which follow the queen bee.Just as the bees fly as the queen bee flies, and sit as it sitsdown, so also, the lndriyas become restrained as the mind isrestrained.Pratyahara itself is termed as Yoga, as it is the most importantAngain Yoga Sadhana. This is the fifth rung in the Yogicladder. The first four rungs deal with ethical training and purificationof body, mind and Nadis. Now with Pratyahlra, proper(126)

PMTYAHARA127Yoga begins which eventually culminates in Dharana, Dhyanaand Samadhi. Hence in Kathopanishad also in Part Vl, Sloka11 , you will find: "That firm control of the senses, they regard asYoga." Again in the same Upanishad it is stated in Part lV,Sloka 1: "The Self-existent created the senses outgoing, therefore,one sees outside and not the Atman within. Some intelligentman, with his senses turned away from their object,desirous of immortality, sees the Atman within."2. Benefits of Pratyahararrc:@lII-55il-d: thence, q(rlTclt?-dT supreme mastery E@uIIqq thssenses.Thence (from the practice of Pratyahara), comes the suprememastery over the senses.NOTESYogins enjoy sound, etc., without Raga and Dvesha.Worldly persons enjoy with Raga and Dvesha. This is the difference.The Yogi, not becoming a slave of the Vishayas, enjoysas a master out of his own free will. The Yogi enjoys by remainingas Tatastha (quite indifferent) with Raga and Dvesha experiencingthe effects viz., pleasure and pain. The lndriyas cannotgrasp the objects even though they are placed before them.This is lndriya Jaya. There is a difference between controlandsupreme control. By controlling one lndriya alone, the otherfour will not come under your control. When the mind is renderedpure and one-pointed and when it is turned inwards towardsthe Purusha, then and then alone supreme control of allorgans follows.He who has practised Pratyahara can have good concentrationand meditation. His mind is always peaceful. This demandspatience and constant practice. lt takes some yearsbefore one is well-established in Pratyahara. He who has masteryover Pratyahara will never complain of Vikshepa or distractionof the mind. He can sit in a place in a busy city where fourroads meet and meditate whenever he likes. He does not want

128 RAJA YOGAa cave for meditation. Just as the tortoise draws in on allsidesits limbs, so also, the Yogiwithdraws all his senses from the objectsof sense through the practice of pratyahara. pratyaharagives power to the practitioner. When the tndriyas are withlrawnfrom th9 objects, then you can fix the mind on a particularpoint. lt is Dharana or concentration which is dealt with inthe next chapter. Pratyahara and Dharana are interdependent.You cannot practise one without the other.

CHAPTERXDHARANA1. What ls Dharanatvrcrukts qturTt rrr-1t{f.il;q, on one place, of the mind, qRUITconcentration.Dharana orconcentration is the fixingthe mind on one place(object or idea)NOTESDharana is the fixing of the mind on something externalorinternal. The mind can be fixed externally on the picture of LordHari, Lord Krishna or Lord Rama or on any other object or point.lnternally it can be fixed on any Chakra or any part of the bodyor on any abstract idea. Having controlled the prana throughPranayama and the lndriyas through pratyahara, you shouldtry to fix the mind on something. ln Dharana you will have onlyone Vritti orwave in the mind-lake. The mind assumes the formof only one object. All other operations of the mind are suspendedor stopped. Different objects of Dharana and their ef_fects are given in the subsequent lessons. According to theHatha Yogic school, a Yogi who can suspend his breath byKumbhaka tor 20 minutes can have a very good Dharana. Hewill have tranquillity of mind. pranayama steadies the mind, removesthe vikshepa and increases the power of concentration.Fixing the mind on something is Dharana or concentration ofmind. Dharana can be done only if you are free from the dis_tractions of the mind.(12e)

130 RAJA YOGA2. The Mind of DistractionsgftrvrswFra

DHARANA131Or, the practice of concentration on higher sense percep_tions brought about by the enjoyment ofsenses, causes steadinessof mind.NOTES_ ln the previous Sutra, pranayama practice is prescribedfor steadying the wandering mind. ln this sutra it is stated: "orby the practice of concentration."By the term: "brought about by the enjoyment of senses,'lefers to the experiences or sense perceptions, such as smell,taste, sound, feeling, etc.By concentrating on the tip of the nose, the yogi experi_ences Divya Gandha; by concentrating on the tip of the tongue,he tastes Divya essences; by concentrating on the palate, theYogi experiences Divya colour; by concentrating on the middleof thb tongue, he experiences Divya touch; by concentrating atthe roo_t of the tongue, he experiences Divya sounds. By con_centrating on these super-sensual perceptions, he gets steadinessof mind. These experiences give him definiteencouragement. He gets faith in yoga._Then he applies himself with great intensity and diligenceto.Sadhana for getting higher experiences in yoga by enleringinto Samadhi. By concentrating on the moon, sun-, planets, jewels,.lampand precious stones, one can get higher super_ien_sual experiences and can reach Samadhi.4. Dharana on Sattvic MindffisTarfrftrffitr-36ffi6lse11swtess condition of the mind, rIT or, frfufi 1111of light, luminous.Or, by meditation on the sorrowless condition of mind or theluminous mind.NOTESThe word 'or' means, here is another method forsteady_ing the mind. For concentrating on the sattvic mind, it is neces-

132 RAJA YOGAsary to concentrate on the seat of the mind, viz., the heart' Thedescription is given below.There is a lotus with the face downwards below the heartwith I petals. lnhale and throw the breath. This exhalation willturn the lotus with the petals upwards. lmagine also when youexhale that the lotus is turned upwards. Then meditate on theeffulgent light that is inside the lotus. The Sushumna Nadi orBrahma-Nadi passes through this lotus. This is another methodof concentration forsteadying the mind and attaining Samadhi.There is a special concentration on this lotus. You willhave to locate the four parts of the Pranava A, U, M andArdhamatra, the point in the lotus. ln the centre of the lotus,there is the sphere of the sun, the seat of waking state with theletter A; above this, the sphere of the moon, the seat of dreamingstate with the letter U; above this, sphere of fire, the seat ofsleep with the letter M; above this, Chidakasa, the seat ofTuriya, the state known as Brahma Nada, the fourth state,which the knowers of Brahman call half-measure orArdha-matra. ln the stalk thereof is the artery of Brahma (theBrahma-Nadi-Sushumna) with its face upwards. This passesthrough the spheres of the sun, etc. That is the seat of the mind.The Yogi concentrates at this centre.5. Dharana on the Desireless Mindffiwiqrfutqt l-gzmqqqfree from desire for objects, qr or, ftf,[mind.Or, on the mind that is free from desire for objects.NOTESMeditate on the pure mind or heart of Mahatmas or greatpersons like Sri Vyasa, Sukha Deva, Sri Sankaracharya,Dattatreya, Janaka, Lord Jesus or Buddha. The absorption ofthe mind in another mind ever pure, steady and blissful will certainlycause corresponding effect and lead to Samadhi. !f youfind it difficult to practise this, adopt the following method'

DHARANA1336. Dharana on the Knowledge of Dreamw.tTlI-38{ztcT dream, ft{t sound sleep, {FT knowledge, eile,fqq theobject of concentration, EII or.Or, concentration on the knowledge of dream and soundsleep.NOTESSteadiness of the mind and Samadhiwillfollow by practisingthis method. Some times you get beautiful vision of LordSiva, Krishna or Rama or various other deities or holy personagesin dreams. When you wake up you get elated. You canconcentrate and meditate on any such vision you get in dream.You can meditate on the blissful state of deep sleep or on theidea: "l slept happily." According to Yoga, sleep is not a mereblank. By the purity of mind and by the grace of the Lord, theBhaktas get His Darshan in dream and sleep, and they getMantras also for their Japa.7. Dharana on TriputiireekrGl;l-ilqqrqfr; I I-41trr powerless, gt, modifications of the mind, etftqrtrgpure or clear, {Eqq, crystal-like, [fi{ knower, ]l-6ul knowable,IIT-U knowledge, ilRrI similar to the objects, il{q{il similar tothe colour of the object, qqfE{fr: concentration.The Yogi, whose mental modifications become powerless,whose mind is as clear as a crystal and having the power of appearingsimilar to the colour of the objects, obtains concentrationof mind by meditating on the knower, knowable and knowledge.NOTESWhen all the Vrittis are controlled and when the mind isone-pointed, it is transparent like a crystal. The mind loses itself

134 RAJA YOGAin the object concentrated upon. The mind acquires the powerof appearing in the shape of whatever is presented to it, be itthe knower, the knowable orthe knowledge. Just as the crystalbecomes coloured by the colour of the object placed before itand then shines according to the form of the object, so also thismind is coloured by the colour of the object presented to it, andthen appears in the form of the object. 'Samapatti'is TanmayaParinama. The mind gets the quality of the object which it comesin contact with. This is Grahya-samapatti. This is the firststate. lf the mind leaves connection with objects, if it keeps connectionwith the lndriyas only, it is called Grahana-samapatti'Grahana means the lndriyas. This is the second state. !f themind keeps connection with the Atman only, it is calledGrahitri-samapafti. Grahitri means: 'He who knows." That isthe Self. This is the third state.The Sutra gives you the condition of the mind of concentration.The Vrittis should be annihilated. The mind should bepure like a crystal and then concentrate on the knower, knowableand knowledge.qenFrrd according to one's own choice, E IFIIE by meditating,EIT or.8. Dharana on Any Chosen ObiectqPrfiTfdqrffir I I-39Or by meditating on one's own chosen object.NOTESMeditate on anything that appeals to you good or anythingwhich the mind likes best. Having suggested so many methodsin the above Sutras for concentration, and meditation, PatanjaliMaharshi in the end says: 'Concentrate on any object that appealsto you much." You can select any pleasant object thatbrings in concentration of the mind easily. This is the meaningof this Sutra.Select any gross object that the mind likes such as pencil,apple, rose, chair, etc., and concentrate on it. The mind shouldbe trained to concentrate on gross forms and objects in the be-

DHARANA 135ginning period of Sadhana and then gradually it can concentrateon subtle objects. After a regular practice on these, themind becomes fit for concentration on internal Chakras and abstractideas. Retire into a solitary place. Sit in a steady posture.Close your eyes. Avoid all distractions. Then you will have wonderfulconcentration.When you concentrate on one object, donot think of any other object. ln this chapter a few exercises aregiven for Dharana.ln the next Chapter'Samyama, various gross and subfleobjects and centres in the body are given. you must have athorough study of the chapters: "pratyahara, Dharana,Samyama, Dhyana and Samadhi.' They are something likeone subject. The exercise'Trataka-steady gazing," given inShat Karmas (six purificatory actions) of Hatha yoga, is also akind of exercise in Dharana.Vedantins try to fix their mind on Atman, the lnner Self.This is their Dharana. When Hatha Yogins concentrate theirmind on Shat Chakras or the six centres of spiritual energy,they concentrate their mind on the respective presidingDevatas and Tatfuas. Bhaktas concentrate their mind on theirlshta Devata. Dharana is an important stage for any kind ofSadhana. You can concentrate on the virtuous qualities of yourfather or great persons, saints or prophets. This is abstract concentration(Sukshma). Beginners can concentrate on the tik-tiksound of the watch. Hatha Yogins concentrate on a small btackdot when they do Trataka. This is also very good for beginners.Trataka on the picture of Lord Krishna can be done by Bhaktas.9. The Goncentrated Mindfl

136 RAJA YOGANOTESSometimes when you are deeply engrossed in a subjectyou do not know how the time has passed. You say, "ls it12 o'clock now? How the time has passed! I sat at six in themorning. lt is twelve now. I have not taken even my tea." Theidea of time has vanished now, as you were deeply engaged. lnSamadhi, the past and present become one. There is simultaneousknowledge. Everything is present for the Yogi. Everythingis here. Everything is now only. The more you areconcentrated, the more you are not aware of time. This is thetest for deep concentration.When the mind is fully occupied in the affairs of the war,the soldier does not feel any serious injury of a gun-shot woundin the leg. He is not aware ofthe loss of a large quantityof bloodalso. He has great concentration in war. He is not conscious ofhis body for the time being. When the excitement is over, whenhe sees some blood spots on his clothing, he comes to consciousness.Then only he is alarmed a bit. When the mind is intenselyfond of anything, there will be no perception of paineven if destruction awaits the body. When the mind is completelydrowned in any object, who else is there to observe andfeel the actions of the body?There are five Yoga Bhumikas or stages or five states ofmind, viz., (1) Kshipta (wandering); (2) Mudha (forgetful); (3)Vikshipta (gathering mind); (4) Ekagrata (one-pointed); (5)Nirudha (controlled or well-restrained). ln Kshipta state therays of the mind are scattered. lt is always wandering. lnMudha state, the man does not know anything. He is quite dull.He will harm others. ln Vikshipta state, the mind is centered fora short time only; but wanders about for a long time. lnEkagrata state, it is one-pointed and concentrated. You can enterinto Samadhi with the help of this mind. ln Nirudha state, allthe Vrittis are controlled. This is the state of Vritti-sunya. ButSamskaras which are the seeds for Vrittis are here. No Yoga ispossible in the first three states of mind. Yoga is possible in thefourth and fifth states only.

DHARANA13710. Benefits 6f Dharana@q{tr6R:lr-40q(rlfg finest atom, rfiIT{Erc[ greatest infinity, Offi: s161, G[g[his (the man who concentrates), qgffi: power.His (one who concentrates) power extends from the finestatom to the greatest infinity.NOTESThe mind can easily meditate by steady practice on themost minute as well as the biggest object. This is the propertest for concentration. He has mastery in concentration startingfrom the smallest of atoms to infinity. He has full concentration.He does not want any more practice.He who practises concentration will possess a very goodhealth and very cheerful mentalvision. Through concentrationyou will get penetrative insight. Subtle esoteric meanings willflash out in the field of mental consciousness. You will understandthe inner depths of philosophical significance when youread the Gita or the Upanishads with concentration. Those whopractise concentration evolve quickly. They can do any workwith greater efficiency. What others can do in six hours, can bedone by one who does concentration, within half an hour. Whatothers can read in six hours, can be read by one who does concentration,within half an hour. Concentration purifies andcalms the surging emotions, strengthens the current of thoughtand clarifies the ideas. Concentration keeps a man in his materialprogress also. He will have a very good out-turn of work inhis office. What was cloudy and hazy before, becomes clearerand definite; what was difficult before becomes easy now; andwhat was complex, bewildering and confusing before, comeseasily within the mental grasp. You can achieve anythingthrough concentration. Nothing is impossible for one who practisesreg ular concentration.11. lnstructions on Dharana1. Purify the mind first through the practice of Yama andNiyama. Then take to the practice of Dharana. Concentration

138 RAJA YOGAwithout purity is of no use. There are some occultists who haveconcentration. But they do not have good character. This is thereason why they do not make any progress in the spiritual path.Ethical perfection is of paramount importance.2. A man whose mind is filled with passion and all sorts offantastic desires can hardly concentrate on any object even fora second. His mind will be jumping Iike a monkey.3. There can be no concentration without somethingupon which the mind may rest. The mind can be fixed easily ona pleasing object such as jasmine flower, mango or a lovingfriend. lt is very difficult in the beginning to fix the mind on anyobject which it dislikes such as faeca! matter, cobra, enemy,ugly face, etc.4. Practise concentration till the mind is well establishedon the object of concentration. When the mind runs away fromthe object of concentration bring it back again to the object.5. !t is very difficult to practise concentration when one isvery hungry and when one is suffering from an acute disease.6. Train the mind in concentrating on various objectsgross and subtle and of various sizes big, medium and small. lncourse of time a strong habit of concentration will be formed.The moment you sit for concentration, the mood will come atonce, quite easily.7. For a neophyte the practice of concentration is disgustingand tiring. He has to cut new grooves in the mind and thebrain. After some time, say two or three months' regular practice,he gets great interest. He enjoys a new kind of happiness.He becomes restless if he fails to enjoy this new kind of happinessone day. Concentration is the only way to get rid of worldlymiseries and tribulations. You have taken this physical bodyonly to achieve concentration and through concentration torealise the Self.

CHAPTER XISAMYAMA1. What ls Samyamaxqfffiriqq, [I-4Tqqthe three, K;6T togethet {qg, Samyama.The three @harana, Dhyana and Samadhi) togetherconstitute Samyama.NOTESSamyama means perfect control of the mind. Here it is atechnical name for three inseparable processes of Dharana,Dhyana and Samadhi taken collectively. By the practice ofSamyama, the Yogi gets knowledge and powers. The threeprocesses are practised on any one object successively at thesame time. The five Angas of Yoga are intended to purify thebody, Prana and the senses. These three practices purify themind. They constitute the very basis of Yoga. With the help ofthese three, the Yogi dives deep within and brings out the pearlof knowledge of anything. Samyama is the name given to thecombined practice of Dharana, Dhyana and Samadhi at oneand the same time. By Samyama on external objects he getsvarious Siddhis and hidden knowledge of the universe ofTanmatras, etc. By concentration on lndriyas, Ahamkara andmind, etc., he gets various powers and experiences. Thesethings are explained in the subsequent Sutras.2. Samyama As Antaranga SadhanaTrlrfr{sitf!q' luI-7Tqq the three, srd($q more internal than, X{wr thepreceding.(13e)

RAJA YOGAThe three @harana, Dhyana and Samadhi) are more internalthan the preceding (Yama, Niyama, Asana, Pranayama andPratyahara).NOTESThese three constitute the Yoga proper. The five accessoriesare the external means of Yoga. These three directly bringSamadhi. The other five purify the body, Prana and lndriyas.Hence these three are called Antaranga Sadhana.3. Samyama As Bahiranga SadhanailfrqBs+ftdfqtqt rI-8trEfr even that (Samyama), qRrsqexternal, ftffq€q to theseedless Samadhi.Even that (Samyama) is external to the seedless Samadhi.NOTESNirbija Samadhi or Asamprajnata Samadhi is the finalgoal of Raja Yoga'. Compared to that, this Samyama (Dharana,Dhyana, Samadhi) also is external or indirect. lt is also preparatory.Here there is Alambana or something for the mind to dependupon;whereas in Nirbija Samadhi, there is nothing forthemind to depend upon. lt is Niralambana. lt is Nirbija (seedless)Samadhi.4. Benefits of Samyama(Erqr(ril+s': IIII-5ilqqr( by conquest of Samyama, v{rtrs: the light ofPrajna or the stage of cognition.By the conquest of Samyama, comes the stage of cognition.NOTESAs Samyama becomes firmer and firmer, so does theknoffiedge of Samadhi become more and more lucid: This is

SAMYAMA 141the fruit of the practice of Samyama. Samyama should becomevery natural. Then the knowledge flashes like anything.Samyama is a powerful weapon for the Yogi. Just as the archeraims at the gross objects at first, and then takes to subtle objects,so also the Yogi does Samyama on gross objects andthen takes to subtle objects. He does great deal of practice andascends the Yogic ladder rung by rung.5. Samyama on External Objects(1) On the SunWfrri€{qqr(t ilr-275+T the worlds, {l-;t{knowledge, € on the Sun, riqqrq OVSamyama.By Samyama on the Sun comes the knowledge of the worlds.NOTESBhuvanas are Lokas or worlds. All Lokas are included inone Brahmanda. There are seven upper worlds and sevenlower worlds as given below:Higher Worlds1. Bhu Loka2. Bhuvar Loka3. SwarLoka4. Mahar Loka5. Jana Loka6. Tapo Loka7. Satya Loka(2) On the MoonLower Worlds1. Sutala Loka2. Vitala Loka3. Talatala Loka4. Mahatala Loka5. Rasatala Loka6. Atala Loka7. Patala LokaTA il-{rqiflT{ I III-28qi on the moon, dRI of the stars, ql systems, fl-;Iq kn owledge.By Samyama on the moon, comes the knowledge of the regionsofstars.

142 RAJA YOGA(3) On the Pole StargldElfu{rrq tlil-2s.gi on the Pole star, fqrft movements of the stars, a1trqknowledge.By Samyama on the Pole Star, comes the knowledge of themovements of the stars.other.s.(4) Samyama on Elephant{furMfrtrrr-zsq&g ttre strength, tfr elephant, oteI strength, errfift andBy Samyama on the strength of elephants and others, comestheir strength.NOTESBy practising Samyama on Hanuman, the yogi gets thepower of Hanuman. By Samyama on Vayu, he gets the powersof Vayu. ln this way by doing Samyama on any object, you willget its power.(5) Samyama on the Form of Bodyqg:srmrnifrtsfrqhq I rr-21cFf{fST the form of the body,-qqqf(by Samyama, il{IItQ{TFfithe power.of comprehension, Wr{ being checked, ?S: syg, *6HIlight, e4q-qp1 being severed, stttHFt{ disappearance.By Samyama on the form of the bodS the power of comprehensionbeing checked, and the connection between the eye andlight being severed, comes the disappearance of the body.NOTESThe body is made up of five Tatfuas. On account of colour,the body becomes an object of perception. When the yogi doesSamyama with reference to the form of the body, the operation

SAMYAMA143of the perceptibility of colour which is responsible for perceptionof the body is checked. The Yogi severes the connectionbetween the light of his body and the eye of the perceiver.Hence disappearance of his body follows. The same holds trueof the other organs also. He can do Samyama on the sounds,touches, tastes and smells; their perceptibility being checked,there is no contact with the tympanum, skin, tongue, nose.Therefore, these disappear. Yogi has got the power of separatingthe form from the materials which go to constitute his body.(6) Samyama on Sense{rgansqaqrt

144 RAJA YOGA(8) Samyama on Mind1q6s56{dsrfuq{ xtcfr( I IIr-20;I not,?and,il( its (mind's), slfff+f{ supportorcontents,iIFI its, fa5fr su6lgct, rddGrE beyond.@y Samyama on the signs) not the contents of the mind, forthe subject is beyond.NOTESln the previous Sutra it is stated that one can have theknowledge of the nature of mind by doing Samyama on thesigns. This Sutra states that one can know the nature of themind bythatand notthecontents of the mind, i.e., the particularthought of mind. ln order to know the contents of another man,smind, the Yogi performs a second Samyama on the heart(ilr-35).(9) Samyama on TimeqTurf,oqm: rffiTHqI rrr-538M a small point of time, it-cs6rlfr: over their succession,{qqr( OV Samyama, ft+fii Ir+{ d iscrim i native kn owled ge.By Samyama on a small point of time comes thediscriminative knowledge.NOTESKshana is the smallest unit of time that cannot be furtherdivided. By doing Samyama on this smallest unit of time andthe order in which tJrey follow one another comes discriminationof everything which helps the Yogi to free himself from thetempting invitation of Devas. Years, months and days are madeup of Kshana only. Kshana constitutes time. There is slight intervalbetween two Kshanas. There is nothing which is not relatedto time. Therefore, by Samyama on Kshana, the yogisurely gets knowledge of everything. Therefore he cannot bLallured by the false representation of the Devas. Two momentscannot co-exist. The uninterrupted sequence of the first mo-

SAMYAMA145ment and of the one which follows, is what is called successionor order.enno(10) Effect of Samyama on Time: ffiqft: III-54ffi class,.E[HoT characteristics, tfl position, sfqf,I separateness,etrfi*T( not d ifferentiated, gftfr , sim i iar th i n gs, ird:thereby, frfrqft' the distinction.The similar things are thereby (by Samyama) distinguishedwhen not separately differentiated by class, characteristics andposition.NOTESThings are generally differentiated by the class or species,peculiar characteristics and place. When all these threefail to differentiate the things, the discrimination that is describedin the above Sutra willdoubtless help the yogi. "This isa horse. This is a brown-coloured horse." This is the differentiationby Lakshana or signs. "That camel is in front. This elephantis behind." This is the differentiation by place. All such knowledgecan be had by Samyama on time. Discrimination will bringthe knowledge of Purusha. The ignorance which is the rootcause for human sufferings and tribulations, which makes youidentify yourself with the physical body will be destroyedthereby.(11) Samyama on Ear and Etherffi:w*n@fu1ffi'by Samyama, ftq{ divine, *x{ hearing.lrrr-42between ether and ear,IFf;q relation, {iqqtEBy Samyama on the relation of the ear and ether, comes thedivine hearing.NOTESThe Yogi can hear any subtle sound from any distancethrough this Samyama, by simple willing. He acquires the full

146 RAJA YOGApower of the organ of hearing. Similarly by connecting with theAdhistana-bhutas (Vayu, Tejas, Apas and Prithvi), he can acquirethe full powers of other organs also.(12) Samyama on Ether and Body: Hlcl.t{t.|e|ql('\l|uqql-Trqrq+$ffi{rrrr{{ III-43mrqr*rvrfr, between body and ether,IFr;q rehtion, qqHqby Samyama, E{g light, (AT cotton, Tfq[q+: attiaining, q and,sIFh'I{t through ether, rfqT( passage.By Samyama on the relation between ether and body to theYogi, attaining the tightness of cotton, comes the power of passagethrough ether (air).NOTESThe body becomes very light by the practice of Samyamaon the relation between ether and body or on the lightness ofcofton. Hence the Yogi can move anylrhere in the space like abird. He can walk on the string of a spider's web. He can movealong the rays of the sun.Those who know Sammohana Vidya or lndrajala also canmove in the air. But, this is Jala (trick) only. Not real. He remainsin the ground only. lf you take any photograph, you will not getpicture of the man in the air. A Hatha Yogi who has Siddhi inKhechari Mudra can also fly in the air.6. Samyama on Internal Centres(1) On the Modifications of MindIII-16qngnr*q the three modifications of mind, vqErr( bySamyama, etfra past, 3FITrkT future, trFI{ knowledge.By Samyama on the three modifications of mind, comes tfreknowledge of the past and future.

SAMYAMA147NOTESThe threefold changes are mentioned in Sutra lll-13.When direct knowledge of the threefold changes is obtained bymeans of Samyama, knowledge of their past and future is obtained.The Yogi plunges deep into the source, i.e., theSamskaras by Samyama, and gets the knowledge of the pastand future. He can do it in the twinkling of an eye. When onceyou know the technique, you can acquire the knowledgethrough Samyama. This is given in Sutra lll-18.(2) Videha Can Pass Out of BodyeRrqFffir gftf-drfrt6T ffi: gfl't{ncffiQlzt: I rrr-44efuffifudr passing out of the body, gfr, acting, rr6rEt6rgreat Videha or bodiless, iRI: by that, FFT{I light, eff+tuf ysil, Qp[:destruction.The great Videha (bodiless) is passing out of the body andfunctioning there, and by that comes the destruction of the veil oflight.NOTESBy practising Samyama on the real modifications of themind when it is separated from the body-the state known asthe'the $reat bodiless'-all coverings can be removed from thelight of knowledge. ln ordinary persons the mind is confined tothis little body only. He identifies himself with this body only. In aYogi this mind goes outside the body and feels all-pervadingnature (omnipresence). The mind feels that it is independent ofthe physical body. This is called 'Maha-videha'or'great bodiless'.The Yogi can do Parakaya Pravesa (entering anotherbody) with this mind. The Yogi can enter another body withoutthe Samyama mentioned in Sutra !!l-39. ln this state knowledgeof any and every description is within his easy reach.His mind is full of Sattua as the covering of light is destroyed.Rajas and Tamas constitute this covering.This Sutra is the quintessence of the meditational techniquedescribed by Patanjali, bywhich we are introduced to the

148 RAJA YOGAvery heart of the matter so pithily and crisply. This Sutra makesout that there are two ways of the functioning of the mind, onein the form of a thought of an external object and another as atotaland comprehensive operation in which the object in meditationbecomes inseparable from its thought. Usually such anexercise is not humanly possible. Who can think in such a waythat the object enters the mind itself and the object becomesthe thought and the thought becomes the object! This is a staggeringsuggestion given by the Sutra that the entire world canenter into the process of thinking. lf the universe enters themind and the mind enters the universe, this exercise is said tolead to immediate liberation.(3) Samyama on Samskaras{-wrwr@tm-18{Fh.R impressions of mind, mqIfffi{un( by direct perception,Tfiiltft previous birth, {TI( knowledge.By Samyama and direct perception of the Samskaras (impressionsof mind), comes the knowledge of the previous births.NOTESAll actions, enjoyments and experiences leave the impressionsin the subconscious mind in the form of subtle impressionsor residual potencies. The Samskaras are the rootsfor causing again Jati, life and experiences of pleasure andpain (vide Sutra ll-13). Revival of Samskaras induce memory.The Yogi dives deep inside and comes in direct contact withthese Samskaras. He directly perceives them through his innerYogic vision. By Samyama on these Samskaras, he acquiresknowledge of previous lives.Samskaras are of two kinds, those appearing as habitsand causing memories and afflictions; and those appearing asvirtue and vice and bringing fruits. The direct knowledge of theSamskaras is not possible without the knowledge of space,time and operative cause. The Yogi gets help from Parinama,Chesta, Nirodha, Sakti, Jivana and Dharma (mind-change, activity,suppression, ideation in action, physical life and charac-

SAMYAMA149teristics respectively). By doing Samyama on the Samskaras ofothers he gets the knowledge of their past lives also.(4) Samyama on lndriyas: I III-48^ IIflI the power of cognition, F[Gq own essential nature,s{lTrfd e g o i s m, e4qq q u a I ities, sTelel-€ p u rposef u I n ess, {IiFIl-( bySamyama, Ef{ifqq: mastery over senses.By Samyama on the power of cognition, the essential ownnature, egoism, qualities and purposefulness or condition ofsenses, comes the mastery oyer senses (organs).NOTESJust as there are five conditions for the elements (vlde Sutralll-45), so also there are five states or conditions for the organs.The power of cognition is the power which every organpossesses such as seeing, smelling, hearing, tasting andtouching; their nature refers to the knowledge which eachbrings from the object of cognition; egoism refers to the individualconsciousness that is present in all the acts; qualities areSatfua, Rajas and Tamas; purposefulness is Bhoga andApavarga, enjoyment and emancipation.lf the lndriyas remain quiet without moving towards objects,and if they are fixed in their respective places, the Yogienjoys a peculiar, indescribable Ananda. This is SanandaSamadhi.(5) Siddhis for Samyama on lndriyasrfr 161 t+orurqq: HtrFtEleT*I I [I-49ird: thence, {+qkd[ quick movement like the mind,fu.FgTqlzt: perception without the lndriyas (senses), gElTrtEf€[:mastery over Pradhana (nature),9 and.Thence comes to the body the power of quick movement likemind and perception without the Indriyas (senses) and masteryover riafure.

150 RAJA YOGANOTESMadhu-patrika is the name given to the mastery overBhutas, lndriyas and Pradhana (the combined Bhuta Jaya,lndriya Jaya and Pradhana Jaya). ln this state the Yogi attainsRitambara Prajna. 'Tatah'means from the mastery of lndriyas.Mastery over the elements brings the eight Siddhis and KayaSiddhi. lndriya Jaya brings Manojavitam, independent powerofthe organs and mastery over the first cause i.e., PradhanaJaya. 'Madhu-patrika' means as sweet as honey. The bodygets the power of quick movements as the mind and thelndriyas to grasp the movements of the body independently.(6) Samyama on Udana VayurmrRs t [r-40s(T{ Udana Vayu, Vqf( by mastery over,vm-q:f-6reffi-"Trfrg Eter, mud, thoins and others, jrr* withoutany contact, GFIIRi: ascension or can die at will, ? and.By acquiring mastery over Udana Vayu, the Yogi will nothave any contactwith water, mud, thorns and others, and can dieat will.NOTESIt is Udana Vayu that separates the astral body from thephysical body at the time of death. By control over this currenthe becomes very very light. ln conjunction with Prana Vayu,Udana plays an important part in governing the motion of lungs.Udana helps the function of deglutition or swallowing of foodstuffs also. Jalasthamba and Vayusthamba are also done bycontrol over Udana. By Samyama on this, the Yogi is not at allaffected by water, thorns, etc.(7) Samyama on Samana VayuwIIII-41HrtFI S a m a n a Vayu, Vttl-q by m aste ry yqiFf( effu I g e n ce.By mastery over Samana Vayu, comes effulgence.

SAMYAMA 151NOTESThe body of the Yogi who has mastered the currentSamana Vayu is effulgent. He can create fire out of his body.Sage Sarabhanga after having Darshan of Sri Rama, createdfire out of his physical body, burnt his physical body in thisYogic fire and with the Divya body (luminous body) enteredBrahmaloka (vide Aranya Kanda of the Ramayana). Lightflashes out from the body of the Yogiwho has mastery over thisSamana Vayu.7. Samyama on VirtuestarR'g{f,rft tilr-z4t{rRg friendliness and other virtues, eofi powers.By Samyama on friendliness and other virtues comes thepower (to transmit same to others.)NOTESBy the word 'Adishu' (and others), the other virtuesKaruna, Mudita, etc., are included. By Samyama on these virtues,the Yogi develops these qualities to a very high degreeand gets the power to infuse these qualities in others also. Yogisradiate these qualities on all sides.8. Samyama on Discrimination@q+tT-{rftg;{Fdq I m-50{ta purity, lFY Purusha, the Sout, q-el-ilrc{Ift[rlEt{.T who recognisesthe distinctive relation between, {r{qEt over all states,3Tfu ul[-dlsupremacy(omnipotence),uft r{Gqomniscience,? and.By Samyama on the distinctive relation between Sattva (purity)and Purusha (the soul), come the powers of omnipotenceand omniscience.

152 RAJA YOGANOTESThe relation between Sattva and Purusha is also taken asthe relation between Prakritiand Purusha. This Siddhi is calledas Visoka which means 'without sorrow.'The Yogi who hasthese Siddhis will have no sorrow in any condition.9. Samyama on Sabda and Artha{qqr(v&1au'il$q m-17_ \-l-< word, emf meaning, yFl-qfil'{ knowledge of these,fatfl-qqrgr(-{Gf,t: are confused with one anothei and appearas one because of simitarity, rq-xfrrn r their distinctions, dqqr(by Samyama, udrqt of atliiving beings, d.ilflTq knowledge ofsounds.By Samyama on the distinctions of the word, meaning andknowledge which are confused with one another and appear asone because of similarity, comes the knowledge of the sounds ofall living beings.NOTESln ordinary persons word, meaning and knowledge aremixed up together. But, the Yogi can separate them. By makingSamyama on any sound he can understand the meaning of anysound. Sphota is something indescribable (state of sound)which eternally exists apart from the letters forming any word,and is yet inseparably connected with it, for it reveals itself onthe utterance of that word. lt is subtle. 'Sphota' means 'burstinglike a bubble'. Sphota is of two kinds, viz., Patha Sphota andVakhya Sphota. Patha Sphota is that power which brings outthe knowledge of a word as soon as it is uttered. VakhyaSphota is that power which brings knowledge of a sentence assoon as it is uttered. The Udana Vayu connects itself with thechest and other seven places viz., larynx, root of the tongue,teeth, lips, palate, nose and head and cause the arising of allletters. The Yogi can understand the meaning of the sounds ut-

SAMYAMA153tered by animals, the language of animals and birds, the musicof nature and the internal Anahata sounds.10. Samyama on KarmafrrfirifttrfiriqsfETT I III-23mq"=tq qlrick in fructification, fttqsq( slow in fructification,? and, S'd works, il-tgqqf(Samyama over these, 3[tRlt[of death, {Sqtknowledge, etftdrq: by portents, tIT or.Karmas (works) are of two kinds, viz., those that are to befructified quickly and those that wiII bring fruits slowly (at a laterdate). By Samyama over these or by portents, the Yogi gets theknowledge of (the time of) his death.NOTESA wet cloth, when well squeezed, dries up quickly. Similarlysome Karmas bring fruits quickly. A wet cloth full of waterdries up slowly. Similarly some Karmas bring fruits slowly. AYogi by his Yogic power takes several bodies and exhausts allthe Karmas that bring fruits slowly. Pattinattu Swami, awell-known Jnani, exhausted the influences of Saturn planetthat would last for 7/ryearsinT/rNaligas (3 hours). Portents(Arishta) are certain occurrences that cause fear.They are of three kinds, viz., Adhyatmika, Adhibhautikaand Adhidaivika. The Yogi willfind out the exact date, hour andminute of his death by Samyama over the Karmas. Yoga is anexact science. ln fact it is the Science of sciences. By theknowledge of the portents also, the Yogi can find out the date ofhis death.11. Samyama on Chakras and Nadis(1) On NabhiChakraTfirqhsrir{ffiHqr rrr-30qfitq* on the Plexus of Navel,tFlzl-rcthe arrangement ofthe body, iFI[ knowledge.

154 RAJA YOGABy Samyama on the Chakra (plexus) of navel, comes theknowledge of the body.NOTESNabhi Chakra is known as Manipura Chakra according toTantra Sastra. By practising Samyama on this Chakra, the Yogigets the knowledge of the construction of the body, the sevenDhatus, etc. The description of different Chakras, their presidingdeities, the number of petals in each, the functions of eachChakra are all given in my book'KundaliniYoga'.(2) On the Visuddha Chakra6r6{qqffi:trrr-31^ Ht6{t the pit of the throat, gRqqr hunger and thirst,^ti{tir, removal.By Samyama on (the Chakra at) the pit of the throat, comesthe removal of hunger and thirstNOTESAt the pit of the throat, there is Visuddha Chakra. BySamyama on this Chakra, the Yogi becomes free from the afflictionsof hunger and thirst.{Hftft(3) On Sahasrara ChakraR?Sdfrrfrftrqfit+[ lrI-33on the light of the head, fttq

SAMYAMA 155through this hole of Brahma. Nirguna Upasakas select thisplace for their abstract meditation. This centre at the head isSahasrara Chakra. Samyama atthis Chakra will bring divine visions.(a) On Anahata ChakraEq}ffid( rrrr-355

156 RAJA YOGANOTESThe inner light referred to here is already explained in Sutral-36. The Yogi develops clairvoyance. He can see vividlyhidden treasures. A Yogi who lives in a Himalayan cave canclearly see things in the United States of America. He can seethe invisible electrons and atoms. He can read what is written ina sealed envelope.(7) On One's Own Self@:]rsflfrfrfrfirr'qqpidr(Ilw{rr{l III-36gg purity,gwfr, of the Purusha,3iffifrt{fiut*' absolutgtydistinct from eaCh other,:t-dl-tT distinction, eTGtfrq, absence, rff,e.xperience, qttPiGtr( for the sake of another, tqpl on himself,Sqcr(by Samyama, gW{f;T{the knowledge of Purusha.'Experience comes from the absence of discrimination betweenSattva and Purusha that are absolutely distinct from eachother. This (enjoyment) being for another @urusha), knowledgeof Purusha comes by Samyama on himself.NOTESPurusha only can know Himself as He is Self-luminous.Buddhi, in the presence of Chaitanya Purusha, shines as intelligentthrough the Chaitanya of Purusha. Purusha is reflectedin clear Sattva (Buddhi) and therefore he has energised andmagnetised the Buddhi. Buddhi foolishly imagines that all experiencesare its own acts. This confused identification of thetwo is the cause for experiences and enjoyment. Th'e action ofSattva or Buddhi is for another (Purusha) and not for himself.(8) Benefits of Samyama on One's Selfaa'yftqffiEnr+trrr-37ifiT: from that (Samyama), gfrrl, intuition, IIIEMclairaudience, tfi higher touch, '3lrfff clairvoyance, sIfGII-(higher taste, qrat nigner smell, Eflzt-i arises, proieed.

SAMYAMA157From that (Samyama) arises the knowledge ofclairaudience, higher touch, clairvoyance, higher taste andhigher smell through intuition.NOTESThe five kinds of knowledge derived from the functioningof the five Jnana lndriyas are now derived by the power ofPratibha without any Samyama (vide Sutra lll-34). The Yogigets the power of Sravana, the capacity to hear remote sounds;Vedana, the capacity to touch remote objects; Adarsha, the capacityto see remote objects; Asvada, the capacity to taste remoteobjects; and Varta, the capacity to sense the smell ofremote objects, and other Siddhis through intuition. The fruitsof Pratibha is explained in the Sutra lll-34.By the power of intuition, comes the knowledge of all knowledge.12. Fruits of PratibhaffiriltrTv*qt ilr-34vftqr( by intuition, dT or, utq all (knowledge).NOTESlf a Yogi has the power of Pratibha he gets all Siddhis andknowledge without practising Samyama at all. Pratibha iscalled Taraka Jnana, the knowledge that leads to Moksha oremancipation. Pratibha is prescience or intuition. When themind becomes very, very pure and is filled with Sattva, spontaneousillumination dawns. The Taraka Jnana is explained inSutra lll-55.{3. What ls TarakadrcfrF+AwiuderrBwtr*.ri ifttd+fiiinr[ III-ss(Tf;5q intuition or the knowledge that gives liberation,s{Eqrt[ relating to all objects, Fdrnndqq( in all conditions,

158 RAJA YOGA5ffi having no succession or simultianeous, H and, Eft this,lzltlt5ct Tr;I{ d iscri m inative knowledge.The knowledge born of discrimination is Taraka, relating toall objects in every condition and without having any succession.NOTESln Sutra lll-34, a description is given of Taraka Jnana. Thediscriminative knowledge described in Sutra lll-53 results intoTaraka. It relates to al! objects from Pradhana down to Bhutasand also all conditions of these objects. Further this knowledgeis simultaneous. Everything is 'present'only. past and futureare blended in the present. Evefihing is'now'only. There is nosuccession or order. The Yogi becomes a 'sarvajna, and'Sarva-vit'- all-knowing and all-understanding. Madhubhumiis a part of this Taraka Jnana only. Pratibha consists in the capacityto comprehend things which are hidden or veiled, rembteor past or future or extremely subtte. The wholekrtowledge is revealed to the Yogiwho has Pratibha.14. Parakaya Pravesa(1) Mind Enters Another Bodyq-e1qp1fr Plspqrrqn{+{fl -qfudsqanfrGn: I rrr-39tr;EI bondage, i6t{q cause, ifuflr( on relaxation, FIR themethod of passages, IitfiIr(by the knowledge, ? and, frtg otthe mind, q€fft other's body, erdqf, enteringjnto.The mind (of a Yogi) enters another body, by relaxation ofthe cause of bondage and by the knowledge of the method of passing.NOTESOn account of Karmas the mind is bound to a particularbody. By the force of Samadhi, the Karmas which chain themind to a body become loosened. By the destruction of thebonds imposed by Karma, and by knowing the passagesthrough which he can re-enter his own body, the yogi with-

SAMYAMA159draws his mind from his body and enters another body. Whenthe mind enters another body, the organs also follow thelndriyas, just as the common bees follow the queen bee. Theknowledge of the passage for the mind helps the Yogi in enteringanother body and re-entering his own body. SriSankaracharya entered the dead body of the Rajah of Banarasand his disciple Padmapada took care of his physical body.Vikramaditya also knew this Yogic process. He entered thebody of others. A Rishi entered the body of a dead cowherd tolook afterthe cows and had a new name Tirumular, the reputedauthor of Tirumantram in Tamil. Hastamalaka, disciple of SriSankaracharya, had another body previously. He entered thebody of a small boy and remained silent on the banks of a river.SriSankara took him and made him as his disciple. AYogicanenter the body of a living man and operate through his bodyand mind. Mind is Vibhu or all-pervading. Cosmic mind isHiranyagarbha. When the individual mind is purified, it becomesone with the cosmic mind.@tfficreated(2) Source of Created MindsIV-4minds, sfefffqmfqfrom egoism alone.Created minds emanate from egoism alone.NOTESThe Yogiwants to exhaust all Karmas quickly. Thereforehe multiplies himself and takes many bodies. He manufacturesminds for these bodies out of Ahamkara, egoism. He may liketo enjoy severalthings at the same time. For this simultaneousenjoyment he creates several bodies and several mindsthrough his Yogic powers. The Yogi has full command overMahat Tattva. Egoism proceeds from Mahat Tattva. So there isno difficulty for a Yogito create many minds as he likes. He tapsthe source for all minds, and manufactures several minds fromthe great reservoir over which he has absolute control. Theseminds are called 'Nirmana Chittani-created minds.' Thesenew manufactured bodies are called 'Kaya-vyuha'. The Yogikeeps with him the control for these bodies.

160 RAJA YOGA(3) OriginalMind ls the Directorryfrittr*frffi*qrqt ry-5ryF{it difference in various functions, s+{fi[ director,fut( mi nd, y.f,r( one, el+tqr( ot the many (mi nds).Though there is dilference in various functions, the onemind (Yogi's original mind) is the director of the many (createdminds).NOTESThe identity of one and the same individual is preserved inall these manufactured bodies (Nirmana-kayas) and minds(Nirmana-chittas). The Yogi draws in al! the created bodies andminds into himself as the sun draws in his rays.(4) The Play of Prakritiqrsf,{qnpnq : trsErrf,rr( I rv-2q6aa1-qfiwq: the transformation into another class (species),ffi of the nature, 3TITI(flow or filling up.The transformation into another class (species) is by theflow of Prakriti (nature).NOTESOne body is changed into another of a different kind in thesame existence by the flow of Prakriti. The process of changingthe body is explained in the next Sutra.(5) Gauses in the Action of Prakritifrfuqwilwi; ry-ftriq{uTrt

SAMYAMA161NOTESThe husbandman removes the obstacles in the way of thewater and the water then passes of itself from one field or bedto another field or bed. Even so, the virtuous deeds remove theobstacles that stand in the way of evolution of prakriti (thatstand in the way of getting another different body in the sameexistence). lt is not the virtue that becomes the cause of thecreative causes moving into action. Mrtue becomes the causeof the removal of the vice, because they are diametricaily opposedto each other.Animal is hidden in vegetables; vegetable is hidden inminerals; man is hidden in animals;and God is hidden in man.when the obstacles are removed rapid evolution takes place.Nature rushes in to work out the creative processes orevolution. Divinity is the very birth-right or heriiage of man.When the obstacles are removed he becomes purusha orBrahman or God. lgnorance and its effects, egoism, Raga,Dvesha, etc., act as barriers. Removal of these barriers altowsthe flow of knowledge, power and peace. All yogic practicesare best calculated to remove the barriers that stand in the wayof the shutters of ignorance and egoism. The river of Jnana willflow by itself._Rf,€T15. Samyama on Forms: III-45g.r.oss form, Fl-St[ constant nature, (Ft subfle form,e4a+ qualifigs, oIeI.tiEI purposefulness, {irFfl-(' by Samyama,r(flslit: mastery over elements.By Samyama on the gross form, substantive nature, subtleform, qualities and purposefulness of the elements, comes masteryover the elements.NOTESThe gross form is that which is seen by the naked eyes.Sabdha, Sparsa, Rupa, Rasa, Gandha are the Svarupa of tnefive elements. The Tanmatras are subfle forms. eualities in

162 RAJA YOGAthem are the five general appearances, conditions or states forthe fire, motion for air, all-pervading nature for the ether-theseare the five unchanging, real essential nature (YatharthaSvarupa) of the five elements respectively. Anvaya means thatwhich is interpenetrating in all objects i.e., the three Gunas.That Yogi who has mastery over the elements can commandnature. He can create anything by taking up materials from theocean of ether or Tanmatras. He can arrange and rearrangethe atoms of his body. He can create as many bodies as helikes and work in allthe bodies. Sri Jnana Deva had this Siddhi.He made the Musjid and the walls of his house to move. His sister,Mukta Bhai, prepared bread out of the fire that emanatedfrom his back. Visvamitra also had this power. He created athird world for Trisanku. You can also have this power if youpractise this special Samyama and understand the technique.16. Eight SiddhisrfrsffiHgqfq:ffislluI-46dtT: from that, 3TFTqIft the powers of Anima and others,yE {tq, attainpent of, tFI{ftF{-( perfection of body, il( their, qSfunctions, 3ffi{q-6: non-obstruction, ? and.From that comes the attainment of the (eight maior)Siddhis, Anima, etc., and the perfection of body, and non-obstructionof their functions.NOTESIt is stated that the Yogi attains the eight Siddhis and perfectionof body bythe practice of the Samyama explained in theprevious Sutra. Here I will give a short description of the eightSiddhis and in the next Sutra the perfection of body is given.The eight Siddhis are:(1) Anima: The power to make oneself as minute as anatom. (2) Mahima: The power to expand oneself into space,(becoming big as huge as a mountain) (3) Laghima: Thepower to become as lighl as cotton. (4) Garima: The power tobecome as heavy as iron hill. (5) Prapti: The power of reachinganywhere (power to approach distant things), even to the

SAMYAMA 163moon, to touch it with tip of finger. (6) prakamya: The power ofhaving all desires realised. (7) lshatva: The power to create.(8) Vasitva: The power to command all or the perfect controlover elements.Although a Yogi possesses all powers, he will never interferewith the smooth running of the world. He will not set the objectsof the world topsy{urvy.The Dharmas of the elements do not obstruct him. Theearth does not interfere by cohesion with the action of a yogi,sbody. He can even pass within the water for months together.The late Trailinga Swami of Banaras used to live for six monthsunderneath the Ganga. The fire cannot burn him. The air cannotaffect him. He can stand in Akasa.17. Perfection of BodyHrzrsET( l ItI_476tI beauty, dfErq gracefulness, qeT strength, T${Eff€fiadam a nti ne h ard ness, .ilzRtut( perfection of body.The perfection of body is (when it has) beauty, gracefulness,strength and adamantine hardness.NOTESThe power to bear extreme heat and cold, the power tolive without food and water (drawing the energy from his pure,strong, irresistible will), also come under the category'Kaya-sampat.'As food is only a mass of energy, the body canbe kept healthy and strong, if you can supply the body the energyfrom any other source such as sun, cosmic prana, will,etc. Yogis know how to absorb the energy and utilise it for theeconomy of nature in the preservation of the body.Vayubakshana (eating or taking in air) is another way of maintainingthe body. lf the breath is stopped through KhechariMudra, the Yogi can live by drinking the nectar that flows fromSahasrara Chakra.Perfection of the body will come by the practice of yogasystematically and by doing the Samyama described in Sutrailt-45.

164 RAJA YOGA18. Other Means for SiddhisilffTrr+dq, qqrFrqr,fuqq, I IV-lqrT birth, slffi drug, rl?t Mantras (incantation), iTrT: Tapas(austerities), qqrfu superconscious state or trance, H[: born,ftf,q' siddhis (psychic powers).The Siddhis are obtained by birth, drugs, Mantras, Tapas orby Samadhi.NOTESDevas get several Siddhis by birth. Kapila Muni was aborn Siddha. Ashtavakra and Vama Deva spoke when theywere dwelling in their mothers'wombs. Mandavya Muni whoresided in Vindhya mountains acquired Siddhis by drugs andherbs called Rasayanas. The Yogis make Rasayanas andSiddha-kalpas and attain Kaya Siddhi by taking these preparations.They make Kalpas from sulphur, mercury Nux-Vomicaseeds, and Neem (Margosa) leaves, which possess wonderfulpowers.By taking these Kalpas they can live as long as they like.There are certain herbs which stop hunger and thirst. ln ancientdays certain herbs had the power to talk with persons.Agasthya Muni gave curse to these herbs and then theyceased talking. One can get Siddhis by repetition of Mantras.Visvamitra attained Siddhis by repetition of Mantras. For gettingSiddhis, one must have Sraddha.Tapas is mortification of the body. Tapasvins doKaya-klesa. Practice of Hatha Yogic Kriyas like KhechariMudra, etc., can give Siddhis. These come underthe categoryof Tapas.Yogis keep some mercury pills in their mouths and fly inthe air. They prepare some ointment out of some herbs and applyit to their feet and move in the air. The Rasayanas can immortalisethis physical body. They keep the physical bodyhealthy and stronger in order to achieve the goal in this verylife. PanchagniTapas (sitting amidstfive fires), standing on oneleg with hands raised, living on Neem leaves, Krichara andChandrayana Vrata are all forms of Tapas. They bring Siddhis.

SAMYAMA 165Standing in hot sun in summer, and in cold water in winter, livingnaked in ice are also a kind of Tapas. I met a Sadhu in Nimsar in1932. He was standing on one leg from morning six o'clock tillevening six o'clock. He had the help of a swing to lean upon occasionally.19. lnstruction on Samyama(1) Gradual Practiced€T r1frSftffi1; I rI-6iIFI its (Samyama's), ipg by places or stages, fiffiq' applicationor practice.Its (Samyama's) practice is by stages.NOTESIt is difficult or impossible to ascend higher planes withoutmastering the lower planes. The Yogi knows the next Stagehimself. By conquest of one plane, he gets entry in the nextstage. He who is carried away by the Siddhis cannot enjoy thehappiness of Yoga. The image may be meditated with allparts;then without decorations or ornaments; then without limbs;then without any special identity; and lastlyAbheda Dhyana, asnot apart from the meditator or the 'Self.'The stages are thosementioned in Sutras ll-27,1-17. No one who starts for Calcuttafrom Dehra Dun, reaches Calcuttawithout passing the intermediatestations. So is the case with Yoga also. One should practiceYoga stage by stage, step by step.(2) Siddhis Are ObstaclesA uqrrrgr{qf B-dn} frqq, I [r-3 8t tney (Siddhis), HqErgruti: olstactes in attaining Samsflfii,ge[F;I to the out-going (mind), ]{16rl, Siddhis.These Siddhis are obstacles in attaining Samadhi; but theyare for the out-going mind.

166 RAJA YOGANOTESSamadhi here means Asamprajnata Samadhi. TheSiddhis of Pratibha, etc., are obstacles. He who wants Kaivalyashould ruthlessly shun or reject all Siddhis, as absolutely useless.He may get higher Siddhis, but he cannot become aKritakritya. These come in the way of meditation as by-products.They should be ignored.(3) Give Up SiddhisdMfiq-+qqT+*'+sqt m-slrt-( for that (Siddhis), ilrqr( by dispagslen, e[ft even,ffiq the seed of bondage, {t destruction, ft-{fl[ i ndependence.By giving up even these (Siddhis) comes the destruction ofthe seed of bondage which brings Kaivalya or (independence).NOTESThat Yogi, who rejects omnipotence and other Siddhis asmere straw, can attain the highest qtate of Kaivalya. All thecauses of bondage beginning with Avidya mentioned in Sutrall-3 are destroyed when the Yogi rejects ruthlessly even thesehigher Siddhis. What are these Siddhis, when compared withthe state of Kaivalya? Siddhis are in Maya or Prakriti. They areunreal and non-eternal. They are playful things only. Bija arethe Purva-karma-samskaras (Avidya). Kaivalya is also called'Amanaska state'i. e., mindless condition. This Siddhi is called'Samskara-sesha.'(4) Avoid TemptationsTqTgqM qg.gqs{ui g1{frgffi-f,1E I III- 5 2PlT{qfrtf;tfrwhen celestial beings invite, {lsf attachment,qq smitdor happiness, 3F6{sr[not doing, S;I, again, 3IfrU undesirable,ytfEff( possi bi I ity of contact.The Yogi should give up attachment and smile or happinesswhen the celestial beings invite, as there is again the possibility ofcontact with undesirables.

SAMYAMA 167NOTESThere are four classes of Yogins. (1) Prathama-kalpika:He is just a beginner or neophyte. The light is just appearing.He is just practising. He has not attained any Siddhis. This Yogiis just practising 'Savitarka Samadhi'. (2) Madhu-bhumika: Onewho has entered 'Nirvitarka Samadhi' and who has attained'Ritambara Prajna.'This stage is also called Madhu-mati, becauseit brings the knowledge that gives satisfaction, just ashoney does. (3\ Prajna Jyotis: The Yogi has attained masteryover elements and senses. He has attained the stage ofMadhu-pratika. (4) Atikrantabhavaniya: This Yogi has attainedthe Bhumikas of Visoka and Samskara-sesha. He has aftainedKaivalya. Vyasa describes: 'His sole object is to make the mindlatent in the Pradhana.'The dangers mentioned in this Sutra will affect the Yogiwho has entered the second stage. Devatas place varioussorts of temptations before him. Many kinds of desires will try tooverpower him. The Yogiwill become proud and haughty, as hethinks that even Devatas have come to invite him. Adownfall issure to come. He will lose the zeal and earnestness in Yogicpractice. False satisfaction will creep in. He will give up allSadhana. This Sutra gives caution for the Yogi. You are fullyaware of the story of Visvamitra, how he was allured by the celestiallady sent by !ndra. The Devatas are full of jealousy. Theydo not like anyone to become a perfect Yogi. They put all sortsof obstacles. They come and invite the Yogi with sweet, cunningwords and smile."Ride on this Vimana which will move in the Akasa. Thereare Kalpa Vriksha, Chintamani and Kamadhenu. There arebeautiful, obedient nymphs. They will serye you nicely. Hereare clairvoyance and clairaudience and a body of adamantinestrength by drinking the nectar. You will not get old age anddeath." The Yogi, who is careful, who does not care a bit forthese invitations and who has shunned all Siddhis can marchdirect to the goal and enjoy the Kaivalya or perfect lndependence.

CHAPTERXIIDHYANA1. What ls Dhyanar*rsfr565a61 qH(l rlr-2ilf there, YFItt mential effort or flow of perception, WdFrdIcontinuous, qr;tq meditation.A continuous flow of perception (or thought) is Dhyana(meditation).NOTESThere is a continuous current in the mind of one object likethe flow of water in a river (Pravaha). There is only one Vritti inthe mind. lt is Ekarupa-Vritti Pravaha. The meditation should bedone atthe appointed time daily. Then the meditative mood willcome by itself without any effort. Sit also in the same place dailyfor meditation. Meditation on God must become habitual. Firstmeditate on Lord Vishnu with allsorts of ornaments. Then meditateon Him without any ornament.ln the lsvara Gita you will find: "Concentration lasts aslong as l2Pranayamas; Dhyana lasts as long as 12 concentrations;and Samadhi lasts as long as 12 such Dhyanas."Various objects of contemplation and meditation are givenin the Chapters Dharana and Samyama. And so, repetition isavoided here. Major portion of the exercises and definitionsgiven in the Chapters Dharana, Samyama and Samadhi, belongto this Chapter on 'Dhyana.'As I expressed previously,these Dharana, Dhyana and Samadhi cannot be separated.They form, as it were, one subject. The beginning portion ofDhyana is Dharana and the advanced portion is Samadhi.Since I have dealtwith Dharana, Samyama and Samadhi in detail,now I will close this Chapterwith a few more instructions onDhyana.(168)

DHYANA 1692. lnstructions on Dhyana1. Meditation is doubtless difficult. lt will be very difficult,nay indeed impossible for a beginner to take to subfle meditationall at once. There must be graduated practices and themind must be rendered very subfle for higher practices of concentrationand meditation. Just as the archerfirst aims at grossthings, target, etc., and then takes to subtte points, so also thestudent of Yoga should do gross concentration to start with andthen take to subtle concentration practices. There must be agradual ascent in the successive stages of yoga. But, yogaBrashtas like Jnana Deva, Sadasiva Brahman, TrailingaSwami and others can at once take to higher stages. Such personsare very very rare indeed.2. The object of meditation in the beginning must be personalGod, the body of Virat, orthe four-armed Maha Vishnu, orthe flute-bearer Lord Krishna or Rama or any other object.Later on, meditation can be practised on lmpersonal God. lnSavitarka meditation you will have a comprehensive understandingand knowledge of the objects, their excellences anddefects, all the features, present, past and future, and alsothose near and remote, even those unheard of or unthought of.The whole knowledge of the objects and elements will be revealedto you. The name Samapatti is given to the four experiencescollectively, Savitarka, Savichara, Sananda and Asmita.Sasmita Samadhi culminates in Dharmamegha Samadhi.Then comes absolute dispassion for him. This brings himAsamprajnata Samadhi.3. Why do you read many books? lt is of no use. Thegreat book is within your heart. Open the pages of this inexhaustiblebook, the Source for all knowledge. you will know everything.What is that knowledge of Brahman or the Source orSelf? Close your eyes. Withdraw the senses. Merge deep inthe Supreme Soul, the Light of lights, the Sun of suns. Completeknowledge will be revealed to you. you will have directintuitional knowledge and divine wisdom by direct perception.All doubts will vanish now. All mentaltorments will disappear.All hot discussions, heated debates willterminate now. peaceand Jnana alone will remain.

170 RAJA YOGA4. Forget the body. Forget the surroundings. Forgetfriends and relatives. Forgetting these is the highest Sadhana.It helps meditation a great deal. By remembering God you canforget all these things. Merge within by practising deep, silentmeditation. Taste the spiritual consciousness by withdrawingthe mind from the sensualobjects and fixing it on the object ofmeditation. This will lead you to Samadhi, the highest goal ofYogis.5. You will have to note carefullywhether you remain stationaryin the spiritualpath even after many years of meditationorwhetheryou are progressing. Sometimes you may even retrogradeor fall downwards also if you are not vigilant and careful,if your Vairagya wanes and if you are slack in meditation'Reaction may set in. Some practise meditation for a period of15 years and yet they have not made any spiritual progress.Why? This is due to the lack of earnestness, Vairagya, keenlonging for liberation and intense constant Sadhana. Just aswater leaks out into the rat holes in the agricultural fields, soalso energy is wasted in wrong channels through Raga and undercurrents,lurking, subtle desires. Suppressed desires alsowill manifest and harass you. Unconsciously you will become avictim to those desires.6. When you advance in the spiritual practice, it will bevery difficult for you to do both meditation and office work at thesame time daily because the mind will undergo a double strain'It works in different grooves and channels with differentSamskaras during Dhyana. lt finds it difficult to adjust itself todifferent kinds of uncongenial activity, as soon as it comesdown from a higher plane of sublime thinking. The mind has tomove in diametrically opposite direction. lt gropes in the darkness.lt gets bewildered, confused and puzzled. You mighthave noticed how the mind gets puzzled even in ordinary dailyaffairs of life when you go to a new place in matters of food,bath, rest and answering the calls of nature.7. When you again sit for meditation in the evening youwill have to struggle hard to wipe out the new worldlySamskaras you have gathered during the course of the day,and to get a calm, one-pointed mind again. This struggle,sometimes, brings on headache. The Prana which moves in-

DHYANA17',[wards in different grooves and channels and which is.subfleduring meditation has to move now in new different channelsduring worldly activities. lt becomes very gross during work.During meditation the Prana is taken up to the head.8. lt would seem, therefore, that advanced GrihasthaYogic students will have to stop all worldly activities for sometime as they advance in meditation, if they desire to advancefurther. They themselves will be forced to give up all works ifthey are really sincere. Work is a hindrance in meditation foradvanced Yogic students. That is the reason why Lord Krishnasays in the Gita: "For a sage who is seeking Yoga, action iscalled the means, for the same sage when he is enthroned inYoga serenity is called the means." Then work and meditationbecome incompatibles like acid and alkalis or fire and water orlight and darkness.

CHAPTERXIIISAMADHI1. What Is Samadhideilrftqrftild HG'q{Eqfu qflET' I III-3a?a 6" same (Dhyana), sTdqa object alone, frqtg{shining,H59 of its own form, {f,elt devoid of,5q as it were, uqrFt'Samadhi (superconscious state).The same Dhyana is Samadhiwhen it shines with the objectalone, as it were, devoid of itself-NOTESThe thinker and the thought, the meditator and the meditatedbecome one. The mind assumes or becomes theDhyeya-rupa. The separate notions'contemplation' and'contemplated'and the 'contemplator'vanish. ln the state of Samadhithe aspirant is not conscious of any external or internalobjects. Just as the arrow-maker, having his mind engrossed inthe arrow, knew not the king passing by his side, so also, theYogi knows not anything when he is deep in his meditation.2. Means for Samadhi(1) One-pointed Minduqt ft*.rrdm, rqtd futrs HqrftHfrq-H: I III-I 1rctefu r a I I -p o i nted n e s s ( d i st ra cti o n s ), Y.[-IJIdr o n e- p o i n te d -ness (concentration), Ql-tt destructions (of the former), scq 6rpearance(of the latter), futnq of the mind, qfift1qfl:qm; 16smodification of Samadhi.The modification of Samadhi is the destruction of all-pointedness(of mind) and appearance of one-pointedness of mind(concentration of mind).(172)

SAMADHI173NOTESWith the destruction of the nature of the mind to run afterall objects and with the increase of the one-pointed nature ofthe mind, the mind assumes the state of Samadhi.(2) By Faith, Energy, etc.gatwqt l-zofl-Er faith, dd energy, qft memory, vrnfu Samadhi, I{Tdiscernment, Xls preceOeO Uy, afrvqtor others.For others, it (Samadhi) is preceded by faith, energy, memoryand discernment.NOTESln the previous Sutra the Samadhi for Prakriti-layas andVidehas are given. ln this Sutra Samadhi is given for other Yogis.Faith is the firm conviction of the mind as regards the efficiencyof the Yoga and the goal to be reached. Sincere faithforces a man to do energetic action to realise the fruit. Thisbrings memory of all knowledge of the subject. Then he concentratesand meditates. He then acquires discrimination betweenthe real and the unreal, and the highest knowledge.Those who apply themselves diligently to Yoga with perfectfaith get themselves established in the highest AsamprajnataSamadhithrough Samprajnata which brings in Para Vairagya.Faith sustains the Yogi like a kind, affectionate mother.(3) By VairagyaI I l-21fif, keen, ritrrrqr[intense, BIRTiI: nearest, quick.Success (in Samadhi) is quick (for those), whose (Vairagya)is intense.NOTESThose who feel ardently for Self-realisation, who haveburning Vairagya, attain at once to the state of Asamprajnata

174 RAJA YOGASamadhi. Burning Vairagya and intense Sadhana are needed.Then the fruit is near at hand. According to the degree ofVairagya and degree of Sadhana, there are nine stages orsteps wherein Yogis halt. The fruit of Samprajnata Samadhi isAsamprajnata Samadhi, and the fruit of Asamprajnata Samadhiis Kaivalya or absolute independence.(4) Three kinds in Effort@mq,tLzz- ^[$ 6itfl, ft:t middling, moderate, sTETrIlTdr( excessive,ildtstE fu rther, fffi : d ifferentiatio n.A further differentiation comes by mild, moderate or excessive(in efforts).NOTESThe means are of three kinds, mild, medium and intense.Vairagya also is of three kinds, mild, middling and intense.Hence there are nine classes of Yogis. The fruit, AsamprajnataSamadhi, will directly be proportionate to the degree of meansand Vairagya. Yogis are of mild, middling and intense energyand Vairagya by virtue of their habits of previous lives.(5) By Destroyal of Samskaras and lsvara-pranidhana(Sutras l-51 and 11,45)It is given in the Sutras l-51 that Samadhi will come by thedestroyal of all Samskaras, and in Sutra ll-45 bylsvara-pranidhana. The meaning of the Sutras and their notesare already given. Now I will pass on to the description of differentkinds of Samadhi.3. Dharmamegha Samadhiv{qr}sqgm

SAMADHI 175stant discrimination, d{tq: nflftI' Samadhi called the cloud ofvirtue.Dharmamegha Samadhi or the Samadhi called the cloud ofvirtue, comes from constant discrimination, having no interestleft in the highest discrimination.NOTESEven full discrimination is not the desired end. When theYogi rejects the powers only, he gets the illuminationPrasamkhyana or Dharmamegha. That Yogi who has understoodthe essence ot25 Tatfuas and who has the discriminativeknowledge between Prakriti and Purusha gets the power ofknowing everything. He becomes the Lord of everything. Whenhe has no attachment for this state also, he gets Viveka-khyatior full discrimination in the form of a continuous current at allplaces and in all conditions. This is 'cloud of virtue.'When theYogi has renounced all powers, he gets the real knowledge,real peace and real strength of Purusha. He is full of bliss, purityand wisdom (Yathartha Jnana). He shines in his own nativeglory. He becomes everfree and independent. He who runs afterSiddhis is still bound. Knowledge of the Truth or Purusha isfarfrom him. Otherthoughts which cause obstruction or breaks(vrde Sutra lV-26), owing to past impressions, are not born nowowing to the destruction of these impressions.4. Benefits of Dharmamegha Samadhi(1) Removal of Afflictionsild: d{r*ffrfi: I IV-30iriT: from that Samadhi, ffi of afflictions and Karmas,ffi, the removal.From the Dharmamegha Samadhi comes the removal of allafflictions and Karmas.NOTESThe cause for Samsara is Klesha-karmas that are mixedwith Vasanas. When these are destroyed, the Yogi becomes

176 RAJA YOGAfree while living. There is no fear of downfall, as the Klesha-karmas,the seeds for Samsara are totally fried now. As this Sam_adhi showers always the state of Kaivalya, the fruit of actionsthat are called Akrishna and Asukla, it is called Dharmamegha.It is quite a significant name indeed. The afflictions and Karmasare already descrlbed in Sutras ll-3, 1S & 16.(2) tnfinity of Knowtedgemrvqf*unroriastrv-31if-fl thgn, Fdq{urtrf,I+trg removal of ail coverinos of imourities,YFIFT knowledge, sFrf,Ir(due to infinity of, ft{6owable,sreq,Avery little.Then comes the removal of aII coverings of impurities due tothe infinity of knowledge and the knowable becomes very little...NOTESWhen the Yogigets this infinite knowledge, the knowledgethat ordinary men get from worldly experiences and the knowablebecomes very very insignificant. The knowledge of theYogi is like a sun. The knowledge of objects is like tre lignt or aglow-worm. The Yogi sees without eyes, tastes without tongue,hears without ears, smells without nose and touches withoutskin. His Sankalpa can work miracles. He simply wills. Everythingcomes into being. This is described as foliows: "The blindman pierced the pearl; the fingerless put a thread into it; theneckless wore it and the tongueless praised it" (TaittiriyaAranyaka l-ii-s). The sum totalof all knowledge of this world, ofall other secular sciences is nothing, nothing, is mere huskwhen compared with the infinite knowledge ola yogiwho hasattained Kaivalya.(3) Gunas Gome to an Enddd:Effirelhi@tly-32ild: then, E-dptfii having fulfilled their part, qftunq modifications,lFrI succession, V{ilt end, UqFff{Gunas or qualities.Then the succession of the modifications of Gunas comes toan end, having fulfilled their part.

SAMADHI 177NOTESWhen the cloud of virtue dawns, when there is highestknowledge and when Para Vairagya fully manifests, the entirecessation of the effects of the three Gunas comes in. TheGunas operate for the enjoyment, experience and emancipationof the Purusha. The Purusha having realised His nativestate, the Gunas, of course, cease to act, they having fulfilledtheir end. Therefore the succession of the modifications ofGunas comes to an end for the Purusha who has attainedKaivalya.(4) Simultaneous KnowledgeqTqsffirftffi:gr[:IIV-33qurgffirft the uninterrupted sequence of moments,cessation of mod ifi cation, ME' cog n ised d isti ncfl y,!5-rI: succession.The succession is the uninterrupted sequence of momentsdistinctly cognised on the cessation of modilication.NOTESSuccession of moments implies order of time. lts form canonly be understood if you have a knowledge of the minute particle'oftime Kshana. Succession is the uninterrupted flow of moments.lt can be known only when a particular modificationcomes to an end. Succession has reference to order and time.For the Yogi who has attained Asamprajnata Samadhi, there isno succession for him. He has simultaneous knowledge. Thepast and future are blended in the presentfor him. Everything is'now'. Everything is 'here'. He has transcended time andspace.5. Samprajnata Samadhi(1) Definitiont l I-17

178 RAJA YOGAffi argumentation, f+qn aeUUeration, eII;f< happiness,3{R-df egoism, 59 form, 3f{rfqf( accompanied by, (ESlIlkT:Samprajnata Samadhi or concrete meditation.Samprajnata Samadhi or concrete meditation is that whichis accompanied by argumentation, deliberation, happiness, egoismand form.NOTESSamadhi is of two kinds viz., Samprajnata andAsamprajnata. Samprajnata Samadhi is the first step. !n thisSamadhi, Samskaras are not destroyed. This is also known asSab'rja Samadhi, because the seeds or the Samskaras arethere. ln this there is Alambana or support.ln Samprajnata Samadhi there are four varieties viz.,Savitiarka, Savichara, Sananda and Asmita. All these will beexplained in the subsequent Sutras. Samadhi can also be dividedinto two kinds, Sthula (gross) and Sukshma (subtle) thatrelates to Tanmatras and lndriyas. Samprajnata andAsamprajnata Samadhis are termed as Savikalpa andNirvikalpa Samadhi by Vedantins and Bhaktas.This Sutra refers actually to a series of meditations in anascending order, first on the physical universe, then the subtleuniverse of potentials called Tanmatras, the cosmic complexknown as space and time and cosmic Self sense leading to abliss born of pure consciousness. Though the Sutra refers onlyto Vitarka, Vichara, Ananda and Asmita, they are further capableof categorisation as involved in spacetime consciousnessor not involved in spacetime consciousness. These stages areintricate and cannot be understood by merely a study of books.(2) Savitarka Samadhir* qr

SAMADHI179There the concentration in which the options of word, meaningand understanding are confused is called Savitarka Samadhior the Samadhi with argumentation.NOTESlf you concentrate and meditate on the gross objects, ontheir nature and in relation to time and space, it is SavitarkaSamadhi (Samadhi with argumentation). lt is Sthula Dhyana.You will get control over the object. You will acquire full knowledgeof the object. You will get psychic powers (Siddhis).The 'cow'as a word, the 'cow'as an object and the 'cow'as an idea, though different from one another, are cognised asindistinct. You begin to analyse. The characteristics of the wordare different; the characteristics of the idea are different; andthe characteristics of the object are also different. Everythinghas a name which has some meaning. When the mind apprehendsa word and meditates on its meaning and form as well ason the understanding of both, and thus lose itself in the thingcompletely, it is called Savitarka Samadhi. Sound causes vibrationin the mind. lt is carried through the external auditorymeatus (external opening of the ear), through the auditorynerve to the auditory centre of the brain. Now a reaction takesplace. The mind reacts. lt understands the meaning of thesound. Now knowledge manifests. Now comes perception orcognition of the object. The mixture of these three, sound,meaning and knowledge constitute perception or cognition ofan object. lt is Savitarka Samadhi.(3) Savichara Samadhilf you meditate on the subtle Tanmatras, on their natureand in relation to time and space, it is Savichara Samadhi(Samadhiwith deliberation). This is Sukshma Dhyana. You willget knowledge of the Tanmatras. You will have great controlover Tanmatras. Savitarka, Nirvitarka, Savichara andNirvichara are called Grahya Samapatti.(4) Sananda Samadhilf you give up the gross and the subtle elements, if you fixthe lndriyas in their respective places and if you give up thegross and the subtle meditation, and if you meditate on the

180 RAJA YOGASattvic mind itself, it is known as Sananda Samadhi. This iscalled Grahya Samapatti, cognition of the instrument of cognition.(5) Asmita SamadhiWhen the Sattvic ego only remains during deep meditation,is called Asmita Samadhi. There is only Prajna of'Aham-Tvam'in this Samadhi. The Yogiwho has reached thisstage is a Videha (without body). Prakriti-layas are those whoin this state get themselves merged in nature. You will have toproceed further if you want Kaivalya. This is called as GrahitriSamapatti, cognition of the knower.Savitarka is gross Samadhi. Savichara is subtle Samadhi.Sananda is deep subtle Samadhi. Asmita is still more deepsubtle Samadhi. These are all stages like the steps of an ascendingstair-case.(6) Sabija SamadhiiTI these (Savitarka, Savichara, Sananda and AsmitaSamadhis), !g only, gfig: with seed, qqffu: Samadhi.These only viz., Savitarka, Savichara Sananda and Asmitaare Sabija Samadhi or Samadhi with seed (Samskaras).NOTESThe seeds are the Samskaras of past actions which givebirth and death. These meditations cannot give full security.They cannot ensure final liberation, as the seeds are not friedor destroyed. They have got Alambana (support) on externalobjects, gross or subtle. Niralambana, Nirbija Samadhi onlycan give the final salvation.6. Asamprajnata Samadhi(l ) Stopping Mental Modifications@'{s'KNsq:tr-18

SAMADHI 181fr{rg ces-sation, yFfqT$zIRt by the constant practice, q4: theformer, {w.r(frq in which the impressions only remain, erir: theother.The other Samadhi is that which consists only of impressionsbeing brought about by the constant practice ofthe cessationof mental modifications.NOTESThis is the highest Asamprajnata Samadhi which bringsKaivalya or lndependence. Here there is no Alambana for themind. lt is rendered perfectly steady. All Samskaras are friedup.There is no Triputi here. This is not the Laya state or deepsleep. There is perfect awareness. This is a stagewhere aYogigets the highest knowledge. There is Prajna or pure consciousness.This is the state like ocean without waves. The onlySadhana for attaining this state is Para Vairagya. Rajas andTamas are completely destroyed. When there is Ekagrata,Samprajnata Samadhi is possible. Asamprajnata Samadhi ispossible when there is perfect Nirodha of mind. Para Vairagyabrings complete rest to the mind. All Vrittis stop. This is thehighest end of Raja Yoga which gives freedom.ln Samprajnata Samadhithere is only a partial inhibition ofmental functions. Partial inhibition of the mental functions cannottotally uproot the seeds of rebirth. lt cannot lead to final liberationwherein the seer rests in his own native, pristine, DivineGlory. Asamprajnata Samadhi destroys the impressions of allantecedent mental functions, and even goes so far as to tideover even Prarabdha. AYogi has no-Prarabdha at all. The mindhaving no object to grasp, becomes as it were, non-existent.This is Nirbija or Niralambana Samadhi.(2) Nirvichara Samadhiqfrqft{A@ftffi11-43qfr memory, qnqd on the purification, F[5r[ its own nature,tfaT devoid of, Ea;1were, 3TPfqH the object atone, fuIigfshining, ftftffi Nirvitarka Samadhi orthe Samadhiwithout argumentation.

182 RAJA YOGANirvitarka Samadhi is that in which the mind shines as theobiect alone on the disappearance of memory and when the mindis, as it were, devoid of its own nature.NOTESYou have seen the different kinds of Samprajnata Samadhi.Among those gross forms of meditation, if you meditateby taking the elements out of time and space, and by thinkingon them as they are, it will become Nirvitarka Samadhi (withoutargumentation). This is a higher form of Samadhi than the previousone. Eyerything besides the complete idea of the objectis forgotten in this Samadhi. The mind is not conscious ofname, form, meaning or relation of the object. lt is absorbed inone idea. The faculty of memory is suppressed here as it bringsassociation of name, form, meaning, relation, etc. ln ordinarypersons, it is difficult to separate the sound, meaning and theknowledge, as they occur with great rapidity. A Yogi who practisesNirvitarka Samadhiwill be able to distinguish clearly onefrom the other. The state described in this Sutra is perfectNirvitarka Samadhi. The mind of the Yogi becomes very verysubtle on account of various practices in concentration and thedevelopment of qualities like Maitri, Karuna and Mudita. Thedisturbing Rajas and Tamas have been wiped out.(3) Nirvichara and Subtle Objectsqnt{ qFrqm frffi'qrfi q qwBsqr arcqrflT I r-44qflfi by this, ga also, qfuqm with deliberation, ftfrfgnrwithoutdeliberation, ? and, (QrT subtle, frqqt for objects, alTqtfillare explained.By this (process) meditation with deliberation and withoutdeliberation with their objects as subtle, are also explained.NOTESJust as the two kinds of argumentative concentration referto the gross elements, so the two kinds of concentration with

SAMADHI183deliberation and without deliberation refer to subtle elements.Sananda and Sasmita are also included here. Vichara heremeans'meditative state.' lt is not the Tarka Vichara.(4) The Province of Subtle objectsqwBsqd qrftffim4esrqq l-+ sqeqBY{€[ the province of the subtle (objects), E and,eftrgqt+tTlq{ u pto n o u me n al extrem ity o r M u I a P rakriti.The province of the subtle objects reach upto (or end with)Mula Prakriti.NOTESBehind allsubtle objects is Mula Prakriti, the primalcause.Pradhana is a terminology of the Sankhyas for Mula Prakriti. ltmeans the 'chief. The other principles, Mahat, Ahamkara,Manas, Tanmatras and the gross elements are derived fromthis. Hence it has got this significant name. Vedantins call this'Avyaktam' (u n man ifested),'Avyakritam' (u nd ifferentiated), becausethe matter and energy are one here. They are not differentiated.All kinds of sounds also exist here in anu nd ifferentiated state. Hence the sig n ifi cant name' u nd ifferentiated.'Allthe products or Vikritis are dissolved at the end ofPralaya in the chief Pradhana. When the three Gunas are in astate of equilibrium in Pralaya, the name Prakriti is given. Thisis the Gunasamya Avastha. When the equilibrium is disturbedduring Srishti, the state of Vaishamya Avastha begins. Thenthis motion of Jivas is set up through the influence of Sattva,Rajas and Tamas. One who has mastered the four stages ofconcentration described above, gets mastery over Pradhana.Purusha, which is more subtle than Pradhana, is abovePradhana. He is only the instrumental cause for this world(Nimitta Karana). Mula Prakritiis Upadhana Karana or materialcause for this world. Pradhana is also known by the name'Alinga.'This means without mark. The Sukshma state of grosselemLnts is Tanmatras. Mahat is more subtle th'an theTanmatras. Mahat is individual BuddhiTattua. lt is also knownby the name 'Linga.' Pradhana is more subtle than the Mahat.

184 RAJA YOGA7. Benefits of Nirvichara Samadhi(1) lnterna! PeaceftffisqrarTsnnEIII-47ftfrqR without meditation, ffi when purified, 3TtzlrflIspiritual, Xl[E: peace of mind.When the meditation withoutdeliberation is purified, comesthe spiritual internal peace of mind.NOTESAs there is pure Sattva only in the mind, owing to the eradicationof Rajas and Tamas, there is light and purity in the mind.The mind is perfectly steady. So, there is prasada or contentmentand peace of mind or subjective luminosity. The purusha,who is all-bliss, all-knowledge, all-purity can only be realisedwhen the mind is perfectly steady and is fllled with purity. TheYogi gets simultaneous knowledge of everything.lf you want to meditate on the subile Tanmatras by takingthem out of time and space by thinking as they are, it will constituteNirvichara Samadhi (Samadhi without deliberation).(2) Ritambara Prajna*(E$RT irf yIII I I_48xTErfiI full of Truth, if{ therein, IltI Consciousness.The consciousness therein is full of Tfuth.NOTESThere is the real knowledge free from Samsaya (doubt)and Vipareeta Bhavanas (perverted knowledge). There isknowledge by mere intuition. The real essence is revealedhere. There is not even a trace of false knowledge. Worldlyknowledge, knowledge from books is only false knowledge.(3) The Range of lntellect@frfrqTQfdrEtr-4s

SAMADHI 185{fl revelation, qflH inferential, llltqq from those of cognition,3rq different, fru-qt object, ffiqrdHr(due to reference toparticulars.The range of intellect is different from those of revelationand inferential cognition.NOTESIts subject is different from testimony and inference, fo1 itrefers to particulars (which cannot be reached by testimonyand inference), i.e., ordinary knowledge. Ritambara is a specialJnana Bhumika. You get Yadartha Jnana or realwisdom. ln thisstate of Prajna, knowledge of Parama Anus, knowledge of hiddenthings and distant objects is directly obtained. This knowledgeis perfectly true and is absolutely free from errors.Knowledge of minute particulars is obtained. Reason has gotits own limitations. lt is an imperfect instrument. lt cannot solvemany problems of life. A man of lower reasoning power can bedefeated by a man of higher reasoning power. lt cannot answerthe 'Why?'of the Universe. The very word 'mystery'admits thatreason has not got the power to explain certain things. lt shinesin borrowed light from the Purusha. lt takes you to the thresholdof intuition and leaves you there. lt helps in a way. lntuition transcendsreason but does not contradict reason. The Yogi getssupersensual knowledge and knowledge that lies beyond reasonthrough intuition.(4) Samskaras Are Obstructed6q; {ffi5qaiw.pqqfttrefr I r-50ilct: therefrom, {iF5R: impression, s[=[ other, {H.n impressions, yfr{*fr obstruct.The impressions therefrom (from the Samadhi previouslydescribed), obstruct other impressions.NOTESThe impression on the mind produced by this Samadhiprevents other impressions from gaining ground on it. Themind has become absolutely pure now. This Samadhi has the

186 RAJA YOGApower to suppress all the old Vishaya Samskaras. Samskarasare your real enemies. Samskaras constitute the destiny ofman. During concentration, they alljoin together and aftack youwith great vehemence. But the Samskara of this Samadhi comesto your rescue. lt destroys all the other vicious Samskaras.It is a great asset for you. The mind is absolutely steady now. ltcan never run towards objects.(5) Nirbiia SamadhiTsrfrftttudftftilffiq: {IrilET: I l-slTgrfr ftfrt Ov the suppression of even that (Samskara),s{Bqr( due to ine srpiiession of all (Samskarasl, ftdt+;{IrlTl?i: Nirbija (seedless) Samadhi.By the suppression of that Samskara (the SamadhiSamskara) also, due to the suppression of all Samskaras, comesthe Nirbiia Samadhi.NOTESWhen the Samskara caused by the experience ofRltambara Prajna is also restrained, all other Samskaras alsoare totally restrained. Now all the seeds are totally burnt up inthe fire of Asamprajnata Samadhi. ln the beginning there werecountless Vrittis. These were all controlled gradually. Therewas only one Vritti. ln this state, there was the state of 'l am'.There was'Aham Prajna'. This Vrittialso is given up. Then theKaivalya state is reached. The Yogiwho has attained Kaivalyais called a Mukta. The mind, thus having nothing to rest upon, isdestroyed by itself (Mano-nasa). Purusha alone shines in perfectbliss, knowledge, peace and glory. The Yogi is absolutelyfree. He realises his real lmmortal nature.(6) The State of Videhasq-drgfr@lI-ler{-drqfr the cause of the concrete universe,frWffiHr(Videhas and Prakriti-layas who are merged inPrakriti (nature).

SAMADHI 187This (Asamprajnata Samadhi) gives the state of Videhasand Prakriti-layas who are merged in nature.NOTESVidehas and Prakriti-layas are inferiorYogis who have notfinished the complete ascent in the Yogic ladder. They have notreached the final goal of Yoga. They have stopped at somestage. Videhas and Prakriti-layas are distinct from each other.Videhas do not feel the physical body, but they feel thatthey have a very subtle body. The minds of Prakriti-layas havenot yet fulfilled the object of their existence; they have still workbefore them. Prakriti-layas having their minds merged in thePrakriti, with its work still undone, enjoy a state of somethinglike absolute freedom, as long as they do not come back by virtueof the work yet to be done.Pratyaya means cause. The artificial, abstract meditationor Asamprajnata Samadhi is that in which the meditation isbrought about in this very world by methods or means prescribedin the scriptures such as Sraddha, power, memoryPrajna, meditation, etc. This is Upaya-pratyaya.ln the natural, Bhava-pratyaya, Asamprajnata Samadhi,discernment, non-attachment come by themselves without anypractice in this birth on account of the practices in the previousbirth. By mere willing, the Yogi enters into Asamprajnata Samadhi.You willfind in Gita i description of Yoga Bhrashtas: "Havingattained to the worlds of the pure doing, and having dweltthere for immemorial years, he who fel! from Yoga is reborn in apure and blessed house. Or he may even be born in a family ofwise Yogis; but such a birth as that is most difficult to obtain inthis world. There he recovereth the characteristics belonging tohis former body, and with these he again laboureth for perfection."Bhava-pratyaya or natural Samadhi is only possible in thecase of Videhas and Prakriti-lay.as. Ordinary persons shouldadopt the means and acquire discernment, non-attachment,etc. The mind, having all its functions duly performed, becomescompletely absorbed into its root cause along with the

188 RAJA YOGAPrarabdha and the Samskaras of inhibition. This is the highestYoga which brings Kaivalya.Videhas and Prakriti-layas are born again in this world. Althoughthe mind in Prakriti-layas has become similar to thePrakriti, yet they come back when the limit has been reached.As on the cessation of the rainy season, the body of the frog isassimilated to the earth and comes back to life again on cominginto contact with rain water so does the mind of thePrakriti-laya. lt is only the full-blown Yogi, who has reached thehighest Asamprajnata Samadhi and in whom all theSamskaras are fried, will not be born again.8. lnstructions on Samadhi1. Samadhi is not like a stone-like inert state as many foolishpersons imagine. When the self is bound down to its empiricalaccidents,its activities are notfully exercised, and when thelimitations of the empirical existence are transcended the universallifeis identified and you have enrichment of the self. Youwill have a rich inner life. You will have an expanded cosmic lifeand supra-cosmic life too.2. lntuition is a spiritualAnubhava. lt is direct perception orimmediate knowledge through Samadhi. Professor Bergsen ofFrance preaches about intuition to make the people understandthat there is another higher source of knowledge than intellect.ln intuition there is no reasoriing process at all. It isPratyaksha. lntuition transcends reason but does not contradictit. lntellect takes a man to the door of intuition and returnsback. lntuition is Divya Drishti. lt is Jnana-Chakshu. Spiritualflashes and glimpses of Truth come through intuition. lnspiration,revelation, spiritual insight come through intuition.3. A sudden stroke of mystic illumination puts an end to allthe empirica! existence altogether and the very idea or remembranceof such a thing as this world absolutely leaves the self.4. Samadhi is of two kinds viz., Jada Samadhi andChaitanya Samadhi. A Hatha Yogi, through the practice ofKhechari Mudra, can shut himself in a box which is buried underneaththe ground for months and years. There is no supersensualknowledge in this kind of Samadhi. ln Chaitanya

SAMADHI189Samadhi, there is perfect awareness. The Yogi comes downwith new, supersensuous wisdom.5. A Hatha Yogi draws all his Prana from the different partsof his body and takes it to the Sahasrara Chakra at the top ofthe head. Then he enters into Samadhi. Therefore it is very difficultto bring him down to objective consciousness by merelyshaking his body. Hatha Yogis have remained buried underneaththe earth in Samadhi for thousands of years. They plugthe posterior nostrils through Khechari Mudra with their tongue.You can bring down to normal objective consciousness a RajaYogi or a Bhakta or a Jnana Yogi by mere shaking of the bodyor blowing a conch. Queen Chudalai brought down her husbandSikhidhvaja from Samadhi by shaking his body. Lord Haribrought Prahlada down from his Samadhi by blowing Hisconch.6. A Bhakta gets Bhava Samadhi through Prema of theLord. A Raja Yogi gets Asamprajnata Samadhi through ChittaVritti Nirodha, by suppressing the mental modifications. AVedantin gets Samadhi through Mithyatva Buddhi and concentrationon the idea of Asti-Bhati-Priya (the Anvaya method).7. When the Yogi has reached the last perfect stage ofmeditation and Samadhi, the fire whereof burns allthe residueof his actions. He at once gets liberation in this very life(Jivanmukti).8. During sleep you rest in Sat-chit-ananda Atman or pureconsciousness and enjoy the spiritua! bliss which is independentof objects. The difference between sleep and Samadhi isthat, in sleep there is the veil of ignorance. When you comedown from Samadhi you come with new spiritual knowledge.9. lf there is a mind, there is the world also. lf you can produceManonasa consciously through Sadhana by getting rid ofthis little'l'and 'mineness', this world will disappear.10. The Yogi ascends the various rungs of the Yogic ladder,stage by stage and acquires different experiences, knowledgeand powers. He first gets Savitarka and NirvitarkaSamadhi. He then enters Savichara and Nirvichara Samadhi.Then he experiences Sananda and Sasmita Samadhi.

CHAPTERXIVKATVALYA1. What ls Kaivalyag{qTef{FT{i WrHiyft}ruq: ft-{ei H€qqftgr qrffinFuFftlrv-34g!qPf{4T{i devoid of motives, gorr+i of the quatities,lftrtre, become latent, *-{di Kaivalya or perfect independence,HGT its own nature, gfrgt established, qr or, ftffi', thepower of consciousness, Efr tnus.Kaivalya (perfect independence) comes when the Gunas(qualities), devoid of motive, become latent. Or the power of consciousnessgets established in its own nature.NOTESThe Gunas act for the enjoyment of the Purusha. As soonas the Purusha realises His own native state of isolation, theGunas, having fulfilled the object, cease to act. Their effects,the various modifications of Gunas, get Laya or involution.They merge into their causes. Nothing remains for the Purushato cognise. This does not mean that the universe has come toan end. The world continues to exist as usual for those whohave not attained Kaivalya. The lndriyas are drawn into themind, the mind into the Mahat, and the Mahat into the purusha.2. Means for Kaivalyaud$Fqm:{ffiffift1ilI-s6qEWqm: Sattva and Purusha, gft purity, qtd equality,*rq[ f alvalya (perfect independence), Efr th us.On the equality of purity between Purusha and Sattva comesKaivalya (perfect independence).(1eo)

1(AIVALYA 191NOTESPerfection is attained when the intellect becomes as pureas the Atman itself. When the soul realises that it is absolutelyindependent and it does not depend on anything else in thisworld, this highest knowledge, Kaivalya, lsolation or perfect independencecomes in. The soul feels that it is ever free, unchanging,immortal, beginningless, endless, infinite, beyondtime, space and causation, full of bliss, peace and knowledge.When the intellect or Sattva is rendered as pure as thePurusha, when it loses all consciousness of action on its ownpart, then its purity is said to be equal to that of the Purusha.The intellect or Sattva is annihilated. Purusha only remains freein His native, pristine divine glory. 'Sattva'means here intellect.Purusha is reflected in intellect. Sattva is the cause for knowledgeand Ahamkara. The intellect attains the same state asthat of Purusha when it becomes absolutely pure and when itremains motionless and when all its functions and activitiesstop completely. ln Sutra ll-25 another means for Kaivalya isgiven.3. Purusha Cognises Through lntellectrur firffi ' {dsfr rgqqq{q : 11-20trEI the seel gRrrrn: intetligence only, {6-3Tfr even thoughpure, yeFT by mental effort, through intellect, 3Ii[W{: cognise,see.Though the seer is pure intelligence only, he cognises ideasthrough intellect.NOTESThe Purusha is an embodiment of intelligence..He is everpure and eternally free. He is always the silent witness of theplay of Prakriti. Through intellect, the Purusha appears as ifseeing, although really he never sees or does anything.The qualities of intellect are superimposed on thePurusha. Just as the real colour of the flower appears on thetransparent crystal, so also the qualities of Buddhi appear on

192 RAJA YOGAthe Purusha. Hence, the Purusha appears to be happy or miserable.4. Knowable ls for the Purusharqef qqE$rsrqn rr-21rsei for His (Purusha) purpose, g only, E{fig knowable,e[fam existence.For His @urusha's) purpose only is the existence of theknowable (the object of experience).NOTESlf the Purusha were not, the being of Prakriti could neverhave been as stated in Sutra ll-18. Just as the cows allow themilk to flow freely to the calf, so also this Prakriti places all herproducts before the Purusha for his enjoyment, experience andemancipation.5. Pradhana ls Not DestroyedE-dTrf yft Tuqqfli il{qqrqrrur€r( I rr-22Smef whose purpose has been fulfilled,yfrto him,;tqdestroyed,sllti even though, sFfgq not destroyed, il( from that,sfiT others, T{TtIRUI-c[f( com mon.Even though destroyed to him, whose purpose has been fulfilled,it (Pradhana) is not yet destroyed, because it is common toothers.NOTESAccording to the Sankhya and Raja Yoga philosophy,even if one becomes a Mukta, the Pradhana and its modificationsexist for others.6. Samyoga ExplainedHqrM, ssffiftg: {i{t{: I rr-23

KAIVALYA193Ft being owned (nature, Drishya), 91ft 61 owning (theLord), YIqd' of their powers, EfSq of the natures, gqf,R recognition,tg, dfr{: junction.The junction ""r"", is the cause forthe recognition of the powers ofnature and its Lord.NOTESThe Purusha unites with the Buddhi and enjoys the differentobjects. This is the cause for human sufferings. lgnoranceis the cause for this conjunction. This prakriti and purusha areunited from time immemorial. lf this union is separated, thePurusha recognises his original, divine glory. The original conjunctionis the union of Purusha with the Buddhi. ThroughBuddhi, he is united with body.He mistakes this perishable body for the real purusha.Through this body, he gets united with wife, children, relativesand friends. The whole Samsara has started now. Disconnectyourself from the Prakritiand become a Mukta purusha. This isthe essential teaching of Raja Yoga.7. Mind !s Notffih@:trv-2spurushafrirffih for the man of discrimination, GTfiril the Self orPurusha, til?NIcr;IT the perception of the mind, frfr-{ft, ceases.The perception of the mind as Purusha ceases for the man ofdiscrimination.NOTESJust as the existence of seeds is inferred from the bladesof grass shooting forth in the rainy season, so also it is righflyinferred that he whose tears flow (Asrupatha) and whose hairsstand on end (Pulaka) when he hears the name of God orMoksha, has surely a store of Karma tending to liberation, asthe seed of the recognition of the distinction is atready there.The perception of mind ceases to appear as purusha.

194 RAJA YOGA8. Discrimination ls Sevenfolddgr {TkTqr yrf,,IQ, rltr 1 11-2,irFI his (the Yogi of unbroken discrimination), r{T discrimination,{TkT?TI sevenfold, yr

KAIVALYA1959. Mind Fit for Kaivalyarqr frffiri +TdqFrrR furt r rv-26iffl then, fdffiti bent towards discrimination, *T@Kaivalya, yFqfq is attracted towards, fuf[ mind.Then the mind is bent towards discrimination, and is attractedtowards Kaivalya.NOTESThe mind which was bent upon worldly things is now bentupon discrimination. Such a mind is naturally aftracted towardsKaivalya. The Yogi has no other thought than the idea ofKaivalya. He now knows thatthe mind or Prakriti is entirely distinctfrom the Soul or Purusha. He becomes absolutely fearless.All sorrows melt now. All Klesas totally vanish. He feelshis absolute freedom now. He has reached the highest goal oflife. He has the highest knowledge.10. Thoughts Are Obstaclesd-wl$ vsflilrFr {ffirq. I rv-27dfdig in the intervals, rffir

196 RAJA YOGA11. Remedy for ObstaclesErfqttrrcg-t{t rv-286l4qdestruction, ({I( their (old Vasanas), trrd( like theafflictions, TmI is described.Their (old Vasanas) destruction is by destroying like the afflictions(described in Sutra II-10).NOTESThe Vrittis that manifest in the internal, lose theirforce andenergy gradually and become like bumt seeds and so do nottrouble the Yogi. The old Vasanas should be completely destroyedby the same way as the afflictions are destroyed, i.e.,by meditation and by resolving the mind back into its primalcause, i.e., by attaining Samadhi.Kaivalya is not a state of negation or annihilation as somefoolishly imagine. lt is perfect awareness. !t is like Amalaka fruitin the palm of the hand. lt is the highest state of bliss and knowledge.lt is the highest goal of life. lt is the eternal life in the spiritor pure consciousness. lt is the state of absolute peace, wherecares, worries, fears, anxieties, tribulations, sorrows, Vasanasand Trishnas do not torment the soul. lt is the state of eternalsunshine and perennial joy. lt is a state that cannot be adequatelydescribed in words. How can you describe the sweetnessof sugarcandy? lt is the state which is to be realised andfelt through Aparoksha-anubhuti, one's own experiencethrough Vairagya, Sadhana and Samadhi.When the Purusha has completely disconnected himselffrom the Prakriti and its effects, when he has realised that hishappiness does not depend upon external objects, when hehas recognised his own glory and independence, and when hefeels his absolute freedom, then alone he has attainedKaivalya.The Purusha realises His own native state of Divine Glorylsolation or Absolute lndependence. He has completely disconnectedhimself from the Prakriti and its effects. He feels hisabsolute freedom and attains Kaivalya, the highest goal of RajaYoga. All Klesha-karmas are destroyed now. The Gunas hav-

KAIVALYA197ing fulfilled their objects of Bhoga and Apavarga now entirelycease to act. He has simultaneous knowledge now. The pastand future are blended into the present. Everything is 'now'.The sum total of allknowledge of the three worlds, of all secularsciences is nothing, nothing; it is mere husk when compared tothe infinite knowledge of a Yogi who has attained Kaivalya.Glory glory to such exalted Yogins. May their blessings beupon us all!Om Santi Santi Santih!

3:EPILOGUEDear Readers!You have now a comprehensive and an intelligentunderstanding of the mind, its nature, qualities andfunctioning of and the different ways of its control. Mere understandingitself will not serve the purpose much. What is wanted,what is seriously expected of you all is constant, intense, sustained,solid Sadhana for Self-realisation and the attainment ofKaivalya. Yoga is not for the idle, talkative people. lt is for sincere,earnest students who have understood the magnitude ofhuman sufferings in this phenomenalworld and who are reallythirsting for union with God and for deliverance from thisSamsara. Yoga demands and will continue to demand from youknack, aptitude, vigilance, patience, perseverance, dispassionand steady, regular Abhyasa.Theory precedes practice. Mere theory alone cannot helpyou in enjoying the fruits of Yoga. You will have to put the theoryinto daily practice. Mere intellectual curiosity, temporary juvenileenthusiasm and elnotional bubbling cannot help you at allin any way in Yoga. Mere posing 'l am a Yogi' by cramming afew Sutras of Yoga Darsana is nothing but downright hypocrisyand wholesale swindling. Yoga is not meant to make one's livingcomfortable. Yoga is not a commercial business. To cheatGod and your own self and the public by some false demonstrationsin some Yogic practices is a heinous capital crime. Tocheat others in the name of religion is abominable. This deservesmaximum punishment. There is no Prayaschitta orexpiatoryrites for this deception.How patiently and cautiously the fisherman watches thebait to catch a single fish! How energetically and untiringly astudent works for passing his M.Sc. Examination! How vigilantis the man who wants to catch the train at 2 a.m.! How smartand careful is the surgeon in the operation theatre when the patientis on the table! How alert is the lawyer when he is arguing(1e8)

EPILOGUE199the case in the sessions! How vigilant is the captain of asteamer when there is a cyclone or iceberg! Even so, you willhave to work hard in the practice of Yoga if you care to realisefully the fruits of Yoga and Asamprajnata Samadhi.Now then, stand up friends. Plod on. Push on in your practice.Be true and sincere. Practice the different limbs Yama,Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyanaand Samadhicarefully. Become an expert in each step. lagainremind you: Care not for the Siddhis. Be not troubled, be notanxious if there is a little delay in your progress and advancement.You will have to thoroughly regenerate, overhaulthe oldSamskaras and fight with the Klesas and lndriyas. Have fulltrust in lsvara and the teachings of Raja Yoga philosophy. Destroythe doubts and desires in the burning ground of the mindby the fire of discrimination. lf you can afford, move to a coolplace during summer for keeping up the continuity of practice.Become a Raja Yogi and disseminate the knowledge of RishiPatanjali far and wide after full realisation.Our cordial prostrations and salutations to our UniversalMother Nature, Prakriti or Pradhana! How kind, merciful andpatient She is! How many varieties of fruits, grains, edibles,jewels, clothes, rivers, sun, moon and stars, etc., She has createdfor the enjoyment of these little souls! She always standsinvisible by the side of Her children day and night, rocks thecradle, feeds, clothes, nurses and attends on them with untiringenergy and patience, watches their actions and gives lessonsthrough the experiences of this world and helps them to evolvequickly. Pain and sufferings are Her blessings in disguise forthe uplift of the souls. Eventually She takes the Jiva to the LordPurusha, and bestows on him the state of Kaivalya. Let usonce more salute our Mother, with folded hands, whose Gracealone enables one to cross this ocean of Samsara.May Joy, bliss, immortality, Kaivalya abide with you forever!May God bestow on you health and strength to controlthemind!May Asamprajnata Samadhi be the Goal of your life!

RAJA YOGAMay the blessings of Lord Siva, Krishna be upon you all!Glory to allthe exalted Yogins!B: {otrq : Trtfu{ Wtqot'g{qil{rtq{utqr

APPENDIX AGLEANINGS(From Different Sources)1. GeneralHaving studied all the Sastras and having pondered overthem wellagain and again, this Yoga Sastra has been found tobe the only true and firm doctrine.The person who has control over himself attains verilysuccess through faith; none other can succeed. Therefore,Yoga should be practised with faith, care and perseverance.To the ignorant, the express significance (of the Vedas) islike a thing sunk in mire. lt is like the howling of a dog with itseye cast up in the heavens.Persons who stroll through a bazaar street without anylonging forthe things therein are like those who have sojournedtherein. Simitarly to persons in full spiritual beatitude, cities andwoods will constitute no difference.Through Sanga (attraction of the mind), material objectsare caused; through it, all accidents are generated; through it,all desires arise; through it this mundane existence arises.Therefore, it is the renunciation of this Sanga that is said to beMoksha.The mind should think of the Paramatman with whom Unionis sought through the path of Yoga comprising yama, etc.,or through logical analysis or through the worship and meditationetc., of Me-but by no other means.So long as the self is related to the body, the organs andPranas, relative existence, even though unreal, has a semblanceof reality for the undiscriminating man.(201)

202 RAJA YOGA2. Yama and NiyamaNon-injury truthfulness, freedom from theft, lust, angerand greed, and an effort to do what is agreeable and beneficialto all beings-this is common duty of all castes.The man of self-control should avoid from a safe distancethe company of women as wellas of those who associate withthe latter, sit in a secluded and congenial place, and ever alertthink of Me.No other association causes so much misery and bondageas that of women and those that associate with them.The man of uncontrolled senses, seeing women-the enchantment

GLEANINGS 203through the means adapted for the control of Prana, it will becontrolled.Through a long practice of Prana's control and through theinitiations by a Guru, Asana, diet and Dhyana, Prana is controlled.The wise say that the beneficent control of Prana leads tothat of the mind, and causes in one equality of vision over all. ltgenerates happiness and will not in the least allow sensual objectsto arise in the mind.5. Control of mindAmentalwave is never produced by anything that has notbeen seen or heard of. So the mind of a man who controls hissenses is gradually stilled and is perfectly at peace.It is not possible on the part of the one-thoughted to controlthe mind by sitting up again and again except through theapproved means. ln the matterof the control of the mind, the effectivemeans are the attainment of spiritual knowledge, associationwith the wise, the entire abdication of all Vasanas andthe control of Pranas.A stainless mind without attractions though engaged inthe worldly acts, will never be bound thereby. A mind with attractions,thorJgh engaged in innumerable Tapas willever be inbondage.No power is beyond the reach of the sage who has controlledhis mind, senses, nerve-currents and disposition andconcentrates on Me.Those Yogins, who are able to control Prana and (therefore)arrest the mind both internally and externally, fly to a greatdistance.6. PratyaharaThe restraining of the mind from the objects of senses isPratyahara (subjugation of the senses).Contemplating upon everything that one sees as Atman isPratyahara. Renouncing the fruits of one's daily actions isPratyahara. Turning away from all objects of sense is

204 RAJA YOGAPratyahara. Dharana in the eighteen important places of thebody is Pratyahara. Drawing away of the organs from attachingthemselves to the objects of senses is Pratyahara.7. DharanaThe mind having drawn away from the objects of thesenses, the fixing of the Chaitanya on one alone is Dharana.There having made the mind one-pointed with thought,and the functions of the senses subdued, steady on his seat,he should practise Yoga for the purification of the Self.As a lamp in a windless place flickereth not, to such is !ikenedthe Yogi of subdued thought, absorbed in the Yoga ofSelf.As often as the wavering and unsteady mind goeth forth,so often receiving it in, let him bring it under the control of theSelf.8. DhyanaThe contemplation of the oneness of consciousness in allobjects is Dhyana.Not being troubled by any thoughts of the world then constitutesthe Dhyana.It is stated that Dhyana is the firm mind itself, devoid ofVasanas which are of the nature of Chintana (worryingthoughts).Quiescence and Kaivalya pertain to this mind only.9. SiddhisThose, who not having full Jnana, are subject to bondagein this world, develop those powers (Siddhis) through medicines,Mantras, actions, time or skill; but these Siddhis do notpertain legitimately to a true Jnani.Medicines, Mantras, etc., will but confer on one Siddhis,but never the beneficent Moksha.For one who practises the best kind of Yoga and seeks unionwith Me, these Siddhis have been called obstacles andthings that cause waste of time.

GLEANINGS20510. SamadhiSeparate the Manas from the body, and unite it with theParamatman. This is known as Samadhi or Mukti from allstates of consciousness.Performing Manomurcha Kumbhaka, unite the Manaswith the Atman. By this, Raja Yoga Samadhi is obtained.Through the force of the practice of Dhyana, the current ofthe modification of Manas devoid of Self that is of Brahmic natureis said to be Samprajnata Samadhi, while the mind with theutter quiescence of modifications that confers upon one supremebliss is said to be Asamprajnata Samadhi that is dearunto Yogins.Forgetting oneself in Dhyana is Samadhi.Know that when the mind, though performing all actions,is yet free from them, that state is termed the blissful Samadhi,the non-fluctuating Nirvana and the transcendent bliss.Persons without full even-mindedness will never be ableto go into Samadhi, even though they may comply with the formalitiesof sitting in Padma posture and offering salutations toParabrahman. lt is Atma Jnana alone which forming the Agnitothe fuel of desires, constitutes the noble Samadhi. lf the mind,being destroyed through concentration, cognises TattvaJnana; such a Jnana is stated by the wise to be Samadhi.With the disappearance of the attachment to the body andwith the realisation of the Supreme Self, to whatever object themind is directed one experiences Samadhi.

APPENDD(BPSYCHIC INFLUENCE1. Personalityln common parlance when one says that Dr. Tagore has agood personality, he means that Dr. Tagore has a strong, stialwart,tiallfigure, a beautifu! complexion, a fine nose, sharp andlustrous eyes, broad chest, a muscular body, symmetricallimbs, curly hair and so on. That which distinguishes one manfrom another is personality. ln reality, personality is somethingmore than this. It includes a man's character, intelligence, noblequalities, moral conduct, intellectual attainments, certainstriking faculties, special traits or characteristics, sweet powerfulvoice, etc. All these things put together constitute the personalityof Mr. So and so. The sum total of all these thingsmakes up the personality of a man. Mere physical characteristicscannot make up the personality.What you catl an umbrella is really a long stick plus a blackcloth and some thin iron pieces. Similady, what you call 'personality'isreally the external physical body, plus brain and thenervous system and the mind which has its seat in the brain.lf one man is able to influence many people, we say thatsuch and such a man has a magnetic personality. Afull-blownYogi or Jnani is the greatest personality in the world. He may beof a small stature. He may be ugly also. He may be clad in rags.And yet he is a mighty personality, a great Mahatma. Peopleflock to him in thousands and pay homage to him. A man whohas attained ethical perfection by the continued practice of rightconduct or Yama and Niyama has also got a magnetic personality.He can influence millions. But he is inferior to a Jnani or aYogi who has got full knowledge of the Self.Dr. Samuel Johnson had an awkward figure, a pot bellyand unsymmetrical limbs. But he was the greatest personalityof the age. He was neither a Yogi nor a Jnani. But he had intellectualattainments. He was a great essayist. He had good(206)

PSYCHIC INFLUENCEcommand of the English language. He was famous for his bombasticstyle. lt was called Johnsonian English. Just hear someof his lines: "Willyou be kind enough to allow my digits into yourodoriferous concavity and extract therefrom some of the pulverisedatoms which, ascending my nasal promontory cause agreat titillation of all my olfactory nerves?"Rich people also have some personality. This is due to the'Money-power'. They may be licentious. Money has its ownshare in the making up of the personality of man. lt infuses inhim a sort of colouring. The charitable nature may cover uptheir licentious nature and may send some fragrance abroad.People flock to them. Lord Jesus says: "Charity covereth a multitudeof sins."Character gives a strong personality to man. People respecta man who has a good character. Moral people commandrespect everywhere. He who is honest, sincere, truthful,kind and liberal-hearted always commands respect and influenceat the hands of people. Sattvic virtues make a man divine.He who speaks truthand practises Brahmacharya becomes agreat and dynamic personality. Even if he speaks a word, thereis power in it and people are magnetised. Character-building isof paramount importance if a man wants to develop his personality.Brahmacharya is the root of a magnetic personality. Nodevelopment of a strong personality is possible without celibacy.Personality can be developed. Practice of virtues is indispensable.One should try to be always cheerful. A morose,gloomy man cannot attract and influence people. He is an infectiousparasite amidst society. He spreads gloom everywhere.A man of a jolly nature with the spirit of service, withhumility and obedience can influence millions. The law of "likeattracts like" operates in the physicaland mentalplanes. Amanof strong personality need not send invitations to people. Justas bees come and perch as sbon as flowers blossom, so alsopeople of lesser mind are attractild to men of strong personality,of their own accord.A powerful, sweet voice, knowledge of music, knowledgeof astrology, astronomy, palmistry art, etc., add to the personalityof a man. One should know how to behave and adjust him-

208 RAJA YOGAself with other people. You must talk sweetty and genfly. Thisproduces a tremendous impression. you must be polite, civil,courteous. You must treat others with respect and consideration.He who gives respect to others gets respect. Humilitybrings respect by itself. Humility is a virtue that subdues thehearts of others. A man of humility is a powerful magnet orloadstone.You must know the ways to approach people. you mustknow how to talk with them and how to behave towards them.Behaviour is most important. An arrogant, stubborn andself-willed man can never become a man of strong personality.He is disliked by all.Develop joyfulnature. Always keep a smiling and cheerfulface. This willgive you a good personality. people will like youmuch. Your superiors will be very much pleased. Have an amiablenature, a modest and unassuming temperament. you willsucceed in your interviews with all big guns. Take down notesof what you want to speak with them in the course of the interview.Keep a small memorandum slip in your pocket. Rememberthepoints well and talk slowly and genfly. Then the man willpatiently hear. Do not be agitated in your talks. Do not becomenervous. Be bold. Pay respects with sincerity as soon as yousee the person. Do not stand erect like the proverbial man whoholds the gas-light in a marriage procession. Genfly bow yourhead with feeling. The man will be immensely pleased. He willbe glad to receive you with a depth of feeling and you will getsuccess in your interview Talk about the important points firstand just review in your mind whether you have finished all thepoints you wanted to talk. ln the West, people care for personality.ln lndia, people care for individuality and assert: ,,AhamAsmi"-which means "l exist." They try to destroy the personalityto realise the Self.Endeavour to possess a magnetic personality. Try to possessthat strange and mysterious power, personal magnetismwhich charms and fascinates people. Understand the secretsof personal influence. Develop your will-power. Conserve allleaking energy. Enjoy robust, blooming health and a high standardof vigour and vitality and achieve sociat and finanCialsuccessin every walk of life. lf you can understand the amazing

PSYCHIC INFLUENCE 209secrets of personal influence, you can increase the earning capacityand can have a broader and happier life.A strong personality is a very valuable asset for you. Youcan develop it if you will. "Where there is a will there is a way" isa maxim which is as true today as it was from the time of Adam.Win laurels of name and fame and attain success in life througha dynamic personality. You can do it. You must do it. You knowthe science now. I shall back you up.2. Power of SuggestionsYou should have a clear understanding of suggestionsand their effects upon the mind. You should be careful in theuse of suggestion. Never give wrong suggestion which willhave destructive results to anybody. You will be doing a greatharm and a disservice to him. Think well before you speak.Teachers and professors should have a thorough knowledge ofthe Science of Suggestion and Auto-suggestion. Then theycan educate and elevate students in an efficient manner. lnSouthern lndia, when children cry out in houses, parentsfrighten them by saying: "Look here, Balu! lrendukannan hascome (The two-eyed man has come). Keep quiet. Or I will handyou overto this man." "Puchandi (or ghost) has come" and suggestionsof this sort are very destructive. The child becomestimid. The minds of children are elastic, tender and pliable.Samskaras are indelibly impressed at this age. Changing orobliterating the Samskaras becomes impossible when theygrow. When the child grows into a man, he manifests timidity.Parents should infuse courage into the minds of their children.They should say: "Here is a lion. See the lion in this picture.Roar like a lion. Be courageous. See the picture of Shivaji,Arjuna or Clive. Become chivalrous." ln the West, teachersshow the pictures of battlefields to children and say: "Lookhere, James! See this picture of Napoleon. Look at his cavalry.Won't you like to become a Commander-in-Chief of the army ora Brigadier-General?" They infuse courage into the minds ofchildren from their very childhood. When they grow, theseSamskaras get strengthened by additional external stimuli.Doctors should have a thorough knowledge of the scienceof suggestion. Sincere, sympathetic doctors are very rare. Doc-

210 RAJA YOGAtors who have no knowledge of suggestion do more harm thangood. They kill patients sometimes by unnecessarily frighteningthem. lf there is a little cough of an ordinary nature, the doctorsays: "Now, my friend, you have got T.B. You must go toBhowali or Switzerland or Vienna. You must go in for a courseof tuberculin injections." Poor patient is frightened. There is notat all any sign of consumption. The case is an ordinary one. lt issimple catarrh of the chest from exposure to chills. The patientactually develops phthisis by fright and worry owing to thewrong destructive suggestion of the doctor. The doctor ought tohave told him: "Oh, it is nothing. lt is simple cold. You will be allright by tomorrow. Take a purgative and inhale a little oil of eucalyptus.Adjust your diet. lt is better you fast today." Such adoctor is God Himself. He must be adored. A doctor may saynow: "Well, sir, if ! say so, I will lose my practice. I cannot pull onin this world." This is a mistake. Truth always gains victory.People will run to you as you are sympathetic and kind. You willhave a roaring practice.There is healing by suggestion. This is a drugless treatment.This is suggestive therapeutics. By good and powerfulsuggestion, you can cure any disease. You will have to learnthis science and practise it. All doctors of Homoeopathic,Allopathic, Ayurvedic and Unani systems should know this science.They can combine this system along with their own systems.They will have a roaring practice by this happycombination.Do not be easily influenced by the suggestions of others.Have your own sense of individuality. A strong suggestion,though it does not influence the subject immediately, will operatein due course. lt will never go in vain.We all live in a world of suggestions. Our character is dailymodified unconsciously by association with others. We unconsciouslyimitate the actions of those whom we admire. We dailyabsorb the suggestions of those with whom we come in dailycontact. We are acted upon by these suggestions. A man ofweak mind yields to the suggestions of a man of strong mind.The servant is always under the influence of the suggestionsof his master. The wife is under the influence of the suggestionsof her husband. The patient is under the influence of

PSYCHIC INFLUENCE211the suggestions of the doctor. The student is under the influenceof the teacher. Custom is nothing but the product of suggestion.The dress that you put on, the manners, the behaviourand even the food that you eat are all the outcome of suggestionsonly. Nature suggests in various ways. The running rivers,the shining sun, fragrant flowers, the growing trees, are all incessantlysending you suggestions.All the prophets of yore were hypnotists. They knew thescience of suggestion fully well. Their words had tremendouspowers. Every word they uttered had magic power and a peculiarcharm. Al! the hearers remained spell-bound. A spiritualpreacher produces a sort of hypnosis in the minds of others.The hearers come under the influence of his suggestions.There is power in every word that is spoken. There are twokinds of Vrittis, viz., Sakti-Vritti and Lakshana-Vritti in words. lnthe Upanishads, the Lakshana-Vritti is taken."Vedasvarupoham" does not mean "embodiment of Vedas."The Lakshana-Vritti does denote "Brahman" who can bereached by the study of the Upanishads alone: by the SabdaPramana alone.Mark here the power in the words. lf anyone calls another"Sala" or "Badmash" or "fool," he is thrown into a state of furyimmediately. Fight ensues. lf you address anyone as"Bhagavan" or "Prabhu" or "Maharaj," he is immenselypleased.3. Hypnotism and MesmerismAgreater mind can influence a smaller mind. This is mesmerismor hypnotism. This is not at alla new science. lt is alsoAnaadi. lt has existed from beginningless time. lt was onlyMesmer and Braid who popularised this science in the West.Hindu Rishis knew this science in days long gone by.Demosthenes and Socrates, Visvamitra and PatanjaliMaharshi used hypnotism and mesmerism in olden days. ltwas James Braid, the Manchester surgeon, who gave thisname hypnotism to this science and who first founded this sciencein the West. The term 'hypnotism' has a Greek originwhich means sleep.

212 RAJA YOGAMesmer was a philosopher, physician and astrologer. Hewas born in 1784. He died in 1815. He brought in the theory ofanimal magnetism. He believed that man had a wonderfulmagnetic power by which he could heal and influence otherpeople. He made use of this power in the treatment of variousdiseases. The system of mesmerism is known after his name.All orators possess the power of hypnotism. Consciouslyor unconsciously they subdue the minds of hearers. The hearersare swayed by the powerful speech of orators. They arecharmed, as itwere, forthetime being. Allthe religious preachersand prophets of the world possessed this power to a remarkabledegree.Suggestion is the master-key to hypnotism. The hypnotistsuggests and the operator acts implicitly. The lesser mind implicitlyobeys the higher mind. Suggestion is an idea communicatedby the operator to the subject. Suggestion is a science.One should be very clever in putting the suggestion in a skilfulmanner. We live in theworld of suggestion and underthe magicspell and influence of hypnotism. Hypnotism is a mighty powerin the world. We are all hypnotised by the spell of Maya. We willhave to dehypnotise ourselves to obtain a knowledge of theSelf. Vedanta gives powerful suggestions to dehypnotise ourselves.Hypnotism is a state of mind in which suggestions, verbaland visual, are received as true whether they are true ornot. There is an irresistible desire to carry out the suggestions.The power of will and the power of suggestion are very closelylinked together.The operator develops his power of hypnosis through thepractice of crysial-gazing and other methods of concentration.Pranayama also helps a lot in the development of this power.Brahmacharya also is very essential. A man of loose charactercannot become a powerful hypnotist.A man can be hypnotised by gazing or suggestion orpasses. The operator makes some'passes'in front of the subjectand the subject passes into a hypnotic state. The passes inthe reverse direction will bring back the subject to normal consciousness.Sometimes, if the hypnotist is a powerful man, hecan hypnotise several persons in a group or bunch. That manwho resists the suggestions of the hypnotist cannot be hypno-

PSYCHIC INFLUENCE 213tised so easily. lf one believes in the hypnotiser and thinks hecan be hypnotised, he can rapidly come under his spell and operation.There is also another variety of hypnotism called the stagehypnotism in which the hypnotist hypnotises the whole audienceand shows several tricks. He puts a lady in a small tightbox in standing posture, ties her hands and closes the box andthen cuts the box with a saw. Afterwards he opens the brokenbox and the lady comes out without any injury. Afamous Fakirascended the platform in England with a red rope in his hand,threw it in the air and climbed up through the rope and thenvanished in the air. This is stage-hypnotism. This is the famous'rope-trick'of the Fakir. There was no impression in the plate ofa camera. This is a trick only after all. A hypnotist hypnotises aboy and places his head and feet over two chairs. He thenplaces a large weight over his body. The body does not bend.He asks the audience to clasp the fingers of both hands andmakes a strong current of electricity to pass. They all actuallyfeel the shock of the current. He first starts the current in hisown hands and thinks strongly that the current should pass tothe hands of others.Hypnotism is very beneficial in the correction of bad habitsof boys and in the treatment of hysteria and other nervous diseases.The opium habit and the drinking habit are also removed.The hypnotist should not misuse the power in wrongchannels. He will get a hopeless downfall. Wherever there ispower, there is side by side a chance for misuse. There aretemptations also. One has to be very careful.A hypnotist looks at the second-hand of a watch and thesecond-hand stops immediately. He asks a subject to look atthe second-hand of a watch and stops his thinking. His eyesbecomes listless. A hypnotist makes the body of a hypnotisedsubject to levitate and move in the air through a big iron ring.The hypnotised person is blindfolded. He is able to walk over arope that is distributed on the ground in quite azigzag manner.He is able to read the contents of a sealed letter and giveproper answers to questions. Here the unconscious mind of thesubject operates. He can see through an opaque wall. Marvel-

214 RAJA YOGAlous are the mysteries of the science of hypnotism! Thanks toMr. James Braid of happy memory!4. TelepathyTelepathy is thought-transference from one person to another.Just as sound moves in the ethereal space, so alsothought moves in the mental space, Chidakasa. There is anocean of ether all round. There is also an ocean of mind allround. Thought has shape, colour, weight and form. lt is asmuch matter as this pencil. When you have some good thoughtof an elevating nature sometimes, it is very difficult to saywhether it is your own thought or the thought of some other person.Thoughts of other persons enter your brain.Telepathy was the first wireless telegraphy of the yogis.Yogis send their messages through telepathy. Thought travelswith electric speed that is unimaginable. Sometimes you thinkof a friend with such intensity in the evening that you get a letterfrom him early in the morning. This is unconscious telepathy.Your powerful thought has travelled and reached the brain ofyour friend immediately and he has replied you then and there.So many interesting and wonderful things are going on in thethought-world. Ordinarily, people who have not developed thepower of telepathy are groping in the darkness.Telepathy is communication of mind with mind. The pineatgland which is considered by occultists as the seat of the soulplays an important part in telepathy. lt is this pineal gland thatactually receives messages. lt is a small piece of nervous matterthat is imbedded in the brain or hind-brain in the floor of themind ventricle. lt is an endocrine gland that is ducfless. lt hasgot an interna! secretion which is directly poured into the blood.Practise telepathy in the beginning from a short distance.It is better to practise at nights, to start with. Ask your friend tohave the receptive attitude and concentration at ten o,ctock.Ask him to sit on Virasana or Padmasana with closed eyes in adark room. Try to send your message exacfly at the appointedtime. Concentrate on the thoughts that you want to send. Willstrongly now. The thoughts will leave your brain and enter thebrain of your friend. There may be some mistakes in the beginninghere and there. When you advance in practice and know

PSYCHIC INFLUENCE 215the technique welt, you will always be correct in sending and receivingmessages. Later on, you will be able to forward messagesto different corners of the world. Thought-waves vary inintensity and force. The sender and receiver should practisegreat and intense concentration. Then there will be force insending the messages, clarity and accuracy in receiving themessages. Practise in the beginning telepathy from one roomto the next room in the same house. This science is very pleasantand interesting. lt needs patient practice. Brahmacharya isvery essential.You can influence another man without any audible language.What is wanted is concentration of thought that is directedby the will. This is telepathy. Here is an exercise for yourpractice in telepathy. Think of yourfriend or cousin who is livingin.a distant land. Bring a clear-cut image of his face to yourmind. lf you have his photo look at it and speak to it audibly.When you retire to bed think of the picture with intense concentration.He will write to you the desired letter the following day orso. Try this yourself. Do not doubt. You will be quite surprised.You will get success and firm conviction in the science of telepathy.Sometimes, when you are writing something or reading anewspaper, suddenly you get a message from someone nearand dear to you. You think of him suddenly. He has sent you amessage. He has thought of you seriously. Thought-vibrationstravel faster than light or electricity. ln such instances, the subconsciousmind receives the messages or impressions andtransmits the same to the conscious mind.Great adepts or Mahatmas who live in the Himalayancaves transmit their messages through telepathy to deservingaspirants or Yogis in the world. These J'rjnasus or Yogis carryout their orders and disseminate their knowledge far and wide.It is not necessary that Mahatmas should come on the platformand preach. Whether they preach or not, it does not matter.Theirvery life is an embodiment of teaching. They are the livingassurance for God-realisation. Preaching on the platform belongsto the second-class type of men who have no knowledgeof telepathy. The hidden Yogis help the world through theirspiritual vibrations and magnetic aura more than the Yogis ofthe platform. ln these days, worldly people expect even

216 RAJA YOGASannyasins to work on the politica! platform. They even forcethem. As their minds are saturated with Karma Samskaras,they are not able to grasp and understand the grandeur, utilityand magnanimity of pure Nivritti of Dhyana-yogis. The field oidomain of activity of Sannyasins is entirely different. They cannotbecome presidents of Sabhas or Mandalas. Their sphere isof a cosmic nature. Their field is Adhyatmic that retates to thescience of the Self. Let me repeat the words of Bhagavan SriKrishna:"Lokesmin dvividha nishtha pun prokta mayanagha,J n an ayoge n a sa m khyan am karm ayoge n a yog i n a m.""ln this world there is a twofold path, as I said before, Osinless one, that of Yoga by Knowledge, of the Sankhyas, andlhatof Yoga by action, of the Yogis" (Gita, lll-3). The glory ofHinduism will be lost, if Sannyasins become extinct. ThLy canneverbecome extinctfrom lndia. The Samskaras of Tyaga andrenunciation are ingrained in their ceils, nerves and tissues.Buddhists have got monks. Mohammedans have their Fakirs.Christians have got their priests, clergymen and reverend fathers.Every religion has people in the wortd with the spirit of renunciation.There must be a set of people in every religion whoare entirely devoted to divine contemplation. lt is the duty ofhouseholders to attend to their wants. They will receive t-heirblessings. lt is these people who lead the life of Nivritti Marga,who can make researches in Yoga and give to the wortd newmessages. lt is these men who can really help the world atlarge and do Loka-Kalyana.5. ClairvoyanceClairvoyance is vision of distant objects through the innerastral eye or psychic eye. Just as you have physical sense inthe physical body, there are astral counterparts of theselndriyas in the inner, subtle, astral body. The yogi or the occultistdevelops these inner organs through practice of concentration.He develops clairvoyant vision. He can see objects infar-off climes. This Siddhi or power is called Dura Drishti.Just as light rays penetrate a glass, just as X-rays penetratesolid, opaque objects, so also the yogi can see the thingsthrough a solid wall, can see the contents of a sealed envelope

PSYCHIC INFLUENCE 217and the contents of a hidden treasure underneath the groundthrough his inner psychic eye. This psychic eye is the eye of intuitionor Divya Drishti or Jnana-Chakshus. One has to developthis inner eye through concentration. Just as the microscopemagnifies the small cells, germs, etc., so also he can see thingsof the astral world very clearly through this inner eye and canmagnify them also by special focussing of the inner astral lens.He creates an astraltube bywilling and the strong wishingand thinking and, through this astral tube, he sees things at adistance. The vision may not be very clear in the beginning.Just as the new-born baby learns, so also he learns in the beginning.As he advances in his practice, his inner vision becomesquite distinct. There is another method. The Yogitakesastraljourney and sees things during his astral travelling unconsciously.Just as light rays travel in space, so also astral light raystravelwith tremendous velocity. They are caught up by the astraleye. Every one ofyou has gotthese astral senses. Butfewonly consciously develop them. A clairvoyant can see theevents of the past by looking into the Akasic records and haveTrikala Jnana also. The degree of power varies in different individuals.Advanced clairvoyants are very rare.6. ClairaudienceClairaudience is the hearing of distant sounds in the astralplane by means of the astrai ear. The process is similarto clairvoyance.The astral sound-vibrations are caught hold of by theastral sense of hearing. Aclairvoyant need not necessarily be aclairaudiant. These are two distinct powers.Patanjali Maharshi gives the method to develop thispower of distant hearing. "Srotrakasayoh sambandhasamyamaddivyamsrotram" (Patanjali Yoga .Sutras, I I 142). BySamyama on the relation between the ear and Akasa (ether),comes divine hearing. Samyama is concentration and meditationcombined.All the inhabitants of the Pitriloka possess this power.Where their descendants perform Sraaddha and Tarpana in

218 RAJA YOGAthis world, they hear these sounds through the power ofclairaudience and they are highly pleased.These psychic Siddhis are all by-products of concentration.Just as there are various coa!-tar derivatives and variouspetroleum preparations, so also there are these Siddhis manifestin a Yogiwhen he concentrates. These are all obstacles inthe path of spirituality. The aspirant should ignore them and developVairagya. Then only will he be able to reach the goal.Al! the sound vibrations of the past are in the Akasic records.The Yogi can hear these sounds nicely. He can hear thesounds of Shakespeare, Johnson, Valmiki, Visvamitra, etc.Just as you can hear now the music and song of a songsterwho died fifty years ago in the gramophonic records, so alsothe Yogi can hear the sounds of those persons of the past byconcentration connecting his astral hearing to the Akasic records.Just as impressions of your boyhood remain in yourbrain and the subconscious mind, so also the impressions ofold sounds remain in the Akasic records. One should know theYogis'technique only. Just as the experienced record-keeper inthe office can bring out in a short time any old record, so alsothe Yogi can hear the sound of good old days in the twinkling ofan eye.

APPENDIX CGLOSSARYABHAVA: Absence; d isappearance.Abhimana: Egoistic identification.Abhinivesha: Clinging to life.Abhivyakta: Manifestation.Abhyantara: lnternal.Abhyasa: Spiritual practice.Adhimatra: lntense.Ahamkara: Egoism; self-assertive principle.Ahimsa: Non-killing; abstinence from injury.Akasa: Ether.Alambana: Support.Alpa: Little.Anaadi: Beginningless.Anagata: Future.Ananda: Bliss; happiness.Ananta: lnfinite.Aneka: Many.Anga: Accessories; limbs.Anima: The Siddhi by which the Yogi can become minute.Anitya: Non-eternal.Anta: End.Antahkarana: The fourfold internal instrument viz.,mind, Buddhi, Chitta and Ahamkara.Antaranga: lnternal.Antarmukha: lnward.Anusandhana: Enquiry.Anushthana: Sustained practice.Anvaya: Qualities.Anyatha: Separate.Artha: Meaning; purpose; objects.Asana: Posture; seat.Asmita: Egoism.Asteya: Abstinence from theft.(21e)

RAJA YOGAAsuddhi: Impurity.Atyanta: Complete.Aushadhi: Herbs; medicine; drug.Avarana: Covering; veil of ignorance.Avidya: lgnorance.Avyakritam : Undifferentiated.BAHIRANGA: External.Bahya: External.Bala: Strength.Bhavana: Feeling.Bheda: Difference.Bhoga: Life-experience; enjoyment.Bhranti Darshana: Mistaken notion.Bhuta: Elements.Bhuvana: World.Bija: Seed.Brahmachari: Celibate.Brahmacharya: Continence; celibacy.Buddhi: lntellect.CHAITANYA: Consciousness; intelligence.Chakra: Lotus; plexus; wheel.Chakshu: Eye.Chandra: Moon.Chintana: Thinking.Chitsakti: Power of consciousness.Chitta: Mind-stuff; organ of memory.DARSHAN: The instrument of seeing; vision.Daurmanasya: Despair.Desa: Place.Devata: Deity.Dhairya: Endurance; patience.Dharana: Concentration.Dharma: Characterestics.Dharmi: Substratum; that which possesses the Dharma.Dhruva: Pole-star.Dhyana: Meditation.Divya: Luminous; supernatural.Doshas: Faults.Drik: The seer.

Drishta: The visible; seen.Duhkha: Pain; misery.Dvandva: Pairs of opposites.Dvesha: Hatred.EKA: One.Ekag rata: One-pointed ; concentrated.GLOSSARY 221GARIMA: The Siddhi by which the Yogi becomes very heavy.Gauna: Secondary.Grahana: Power of cognition.Grahya: Capable of receiving.Guna: Qualities.HANA: Destruction.Hasti: Elephant.Hetu: Cause.Hridaya: Heart.INDRIYAS: Organs.lsatvam: The Siddhi by which the Yogi becomes the Lord.JAGRAT Waking state.Jala: Not real; jugglery.Janma: Births.Japa: Repetition of a Mantra.Jati: Species; class.Jiva: Human being; individual soul.Jnana lndriyas: Organs of knowledge, viz., ear, skin, eye,tongue and nose.Jnana: Knowledge.KAIVALYA: Absolute independence.Kala: Time.Kantha: Throat.Karana: lnstrument.Karma Indriyas: Organs of actions, viz., mouth, hand, feet,genitals and anus.Karma: Action.Karuna: Mercy.Kaya-vyuha: Group of bodies.Kaya: Physical body.Kevala:Alone.

222 RAJA YOGAKlesha: Affliction.Krama: Succession.Kriya Yoga: Yoga of action; purification.Krodha:Anger.Kshama: Mercy; forgiveness.Kshana: Moment.Kshaya: Destruction; annihilation.Kshetra: Field; source.Kshina: Powerless.Kumbhaka: Retention of breath.LAGHIMA: The Siddhi by which the Yogi can become lighter.Lakshana: Sign.Laya: Dissolution.Linga Sarira: Astral body.Linga: Mark.Lobha: Greed.Loka Sangraha: Uplift of humanity.MADHYAMA: Middle.Maha: Great.Mahatua: lnfinity.Mahima: The Siddhi by which the Yogi can become infinite.Maitri: Friendliness.Manas: Mind.Manasic Japa: Mental repetition of a Mantra.Manonasa: Annihilation of mind.Mantra: lncantations.Matra: A unit; alone.Maya: lllusive power of lsvara.Moha: Delusion.Mula: Origin.NABHI CHAKRA: Manipura Chakra.Nabhi: Navel.Nidra: Deep sleep.Nimitta: lncidental cause.Niralamba: Supportless.Nirbija: Seedless (without Samskaras).Nirmana: Created.Nirodha: Restraint; suppression.Nirvichara: Without argumentation.

GLOSSARY 223Nitya: Eternal.Nivritti: Removal.Niyama: Observance, the second step of Raja Yoga.OJAS: Spiritual energy.PARA: Other energy.Parakaya Pravesa: Entering into another body.Parama: Higher; supreme.Parinama: Transformation; modification; change.Paroksha: Direct.Phala: Fruits.Pradhana: Chief.Prajna: Consciousness; discrimination.Prakasa: Luminous; light.Prakriti-layas: Those who are submerged.Prakriti: Nature.Pramana: Right knowledge.Prana: Vitalenergy.Pranajaya: Conquest of Prana.Pranava: The sacred syllable OM.Pranayama: Control of Prana.Pranidhana: Self-surrender.Prapti: The Siddhi by which the Yogi can obtainallthe desired things.Prasvasa: Expiratory breath.Pratibandha: Obstacles.Pratibha: lntuition.Pratipaksha: Opposite.Pratiptasava: Becoming latent.Pratyahara: Abstraction of the senses.Pratyaya: Cause; mental effort; imitation; idea of distinction.Pravritti: Activity.Prayatna: Effort.RAGA: Attachment, like.Rajas: Passion.Ratna:Wealth.Rechaka: Exhalation.Rupa: Form; beauty.

RAJA YOGASABDHA: Word.Sadhaka: Spiritual aspirant.Sadhana: Spiritual practices.Sakti: Power; energy.Sama: Equality.Samadhi: Superconscious state; trance.Samapatti: End.Samaya: Circumstance.Sambandha: Relation; connection.Sampat: Perfection.Samsaya: Doubt.Samskaras: Mental impressions.Samvit: Knowledge.Sanga: Attachment; association.Sankalpa: Thought.Santa: Peaceful; calm.Santosha: Contentment.Sarupyam: Luminous; identification.Sarvajna: All-knowing ; omn iscient.Sarvam:All.Satsanga: Association with the wise.Sattva: Purity.Satya: Truthfulness.Saucha: Purity.Savichara: With deliberation.Savitarka: Without argumentation.Siddha: Perfected soul.Siddhi: Psychic powers.Smriti: Memory.Sravana: Hearing the srutis; clairaudience.Srotra: Ear.Sthiti: Steadiness.Sthula: Gross.Suddha: Pure.Sukha: Happiness.Sukshma: Subtle.Sunya: Destitute of; devoid of.Svabhasana: Self-luminous.Svadhyaya: Study of scriptures.Svapna: Dream.

GLOSSARY225Svarupa: One's own nature.Svasa: lnspiratory breath.TAMAS: lnertia.Tapas: Austerity; mortification.Taraka Jnana: The knowledge that leads to Moksha.Tejas:Agni; fire.Tivra: Keen; intense.Trishna: Thirsting for objects.UPARAGA: Colouring.Upasaka: One who meditates.Upasarga: Obstacles.Upaya: Means.VAIKHARI: Verbal chanting of a Mantra.Vairagya: Dispassion ; non-attachment.Vaitrishnyam : Non-attachment.Vajra: Adamantine fi rmness.Vasana: Desire.Vasikara: Control.Vasitvam: Deliberation.Vastu: Objects.Vibhu: All-pervading.Vichara: Enquiry into the nature of Atman.Videha: Bodiless.Vikalpa: Fancy; lmagination.Viniyoga: Application.Vi pareetha Bhavana : Perverted u nderstand i n g.Viparyaya: Wrong knowledge; wrong cognition.Virodha: Opposing.Visesha: Distinction; defi ned.Vishaya: Objects.Visoka: Without sorrow.Vitaraga: One who is desireless.Viveka: Discrimination.Vritti: Modification of mind; thought-wave.YAMA: Restraint.Yoga Darshana: Yoga philosophy.Yogarudha: One who is established in Yoga.Yogyata: Fitness.

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