Raja Yoga - Free books in pdf format
Raja Yoga - Free books in pdf format Raja Yoga - Free books in pdf format
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.
- Page 8 and 9: SRI SWAMI SIVANANDABorn on the 8th
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- Page 12 and 13: SADGURU STOTRAUutrftr{rR{gur{qeild{
- Page 14 and 15: CHAPTER IIIYAMA1. Eight Accessories
- Page 16 and 17: 3. Pramana4. Mparyaya5. Vikalpa.6.
- Page 18 and 19: 7. Control Mind by Vedantic Method1
- Page 20 and 21: 4. Knowable ls for the Purusha5. Pr
- Page 22 and 23: a string to make a garland, just as
- Page 24 and 25: lndrajala one can erect a splendid
- Page 26 and 27: (15) Unconscious Raja YogisThose wh
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- Page 32 and 33: 30 RAJA YOGAThe word Yoga is also a
- Page 34 and 35: 32 RAJA YOGAmind for a considerable
- Page 38 and 39: CHAPTER IIYOGA SADHANA1. Hints on S
- Page 40 and 41: RAJA YOGA6. Jnana Yoga SadhanaThose
- Page 42 and 43: RAJA YOGANOTESConstant, steady appl
- Page 44 and 45: RAJA YOGAAmidst the din and boister
- Page 46 and 47: MRA"'A YOGA13. Obstacles in Yoga@ff
- Page 48 and 49: RPI.,A YOGAmind caused by non-fulfi
- Page 50 and 51: RAJA YOGAOn the destruction of the
- Page 52 and 53: 50 RAJA YOGA5. AhimsaoTffiwi il€H
- Page 54 and 55: RAJA YOGAlife of this sage can be s
- Page 56 and 57: RAJA YOGAtachment, and the anxiety
- Page 58 and 59: 56 RAJA YOGAnature of Brahman and t
- Page 60 and 61: RAJA YOGAFr"t{Ik on the purity of S
- Page 62 and 63: RAJA YOGA-HIE4rqr( by study of scri
- Page 64 and 65: RAJA YOGAscience, eternal satisfact
- Page 66 and 67: RAJA YOGAin the comprehension of a
- Page 68 and 69: 66 RAJA YOGAmentalobstacles. As Om
- Page 70 and 71: RAJA YOGAhe danced in streets and m
- Page 72 and 73: 70 RAJA YOGAdisturbed. The trunk al
- Page 74 and 75: 72 RAJA YOGAAsana checks the wander
- Page 76 and 77: 74 RAJA YOGAtotatof all energy that
- Page 78 and 79: 76 RAJA YOGAinto the superconscious
- Page 80 and 81: 78 RAJA YOGAAkasa Tattva for I Nali
- Page 82 and 83: RAJA YOGAtains the state of Raja Yo
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WHAT IS YOGA?352. Object of <strong>Yoga</strong>iKt{: E5tsT{qlq I I-3il-fl then, {, the seer, SSQ <strong>in</strong> his own nature, olERalf,tqabid<strong>in</strong>g, rest<strong>in</strong>g.Then, the seer rests <strong>in</strong> his own nature.NOTESAlthough the m<strong>in</strong>d is one, it passes <strong>in</strong>to many conditionsorstates, as it is made up of three qualities, Gunas, viz., Sattva,<strong>Raja</strong>s and ramas. Allthese qualities enter <strong>in</strong>to a variety of comb<strong>in</strong>ations.So, the modifications or vrittis of the m<strong>in</strong>d are alsovarious. Peace of m<strong>in</strong>d (santa vritti) is a sattvic vritti. Lust is a<strong>Raja</strong>sic vritti. Laz<strong>in</strong>ess is a Tamasic vritti. Anger is a GhoraVritti.lnternal fight is ever go<strong>in</strong>g on between Gunas, Sattva,<strong>Raja</strong>s and ramas; between good vrittis and evilvrittis. This isthe <strong>in</strong>ternalwarfare between Suras and Asuras.When the lake is <strong>in</strong> 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 m<strong>in</strong>d is <strong>in</strong> an agitateO condition on accountof various Vrittis, you can hardly rest <strong>in</strong> your own nature.You cannot see or realise your own self. But when the Vrittissubside, you can rest <strong>in</strong> your own state. you do not identiffyourself with the vrittis now. 'Then" means "when allthe vrittissubside" or done through Chitta Vritti Nirodha.By suppress<strong>in</strong>g the trans<strong>format</strong>ions of the m<strong>in</strong>d, theSadhaka acquires great Siddhis. He becomes an adept or agreat Siddha. <strong>Yoga</strong> is a complete suppression of the tendencyof the m<strong>in</strong>d to transform itself <strong>in</strong>to objects, thoughts, etc. lt demandscont<strong>in</strong>uous and steady practice. Then comes unlimitedstrength, peace, bliss and knowledge. This leads toAsamprajnata Samadhi and Kaivatya, the highest stage of<strong>Raja</strong> <strong>Yoga</strong>.
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