Yoga Jnaana Prakasika

7/25/2019 Yoga Jnaana Prakasika

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YOGI AND HIS DIET

Food alone is the basic need of for living of an ordinary man. But food alone is the hindrance toprogress in the spiritual field. The two contradictory statements will be true when you go to thedetails. Here food includes both solids and liquids including water.

Minimal glucose level in the blood is necessary to meet energy for functioning of body with itssystematic organs including brain. But we cannot take glucose straight away all throughout the life.When we take food to convert into glucose and other basic nutrients so much unwanted stuff is beingaccumulated in spite of being eliminated through e!creta like urine motion sweat and breath. "naddition to energy delivered from food so many intermediate products are being utili#ed for tissuebuilding of the body. But there is accumulation of impurities also in the body which in turn hamper theregular functioning of all the systems starting from digestion e!cretion circulation respirations and soon. $n ordinary man can%t put his brain into this mishap due to lack of knowledge and he won%t findtime when he is suffering with miseries. But a spiritual truth seeker will have to peep into his bodyabout what is happening to him.

Annadoshena Chittasya Kalushyam Sarvada BhavethKalusheekrutha Chittanam Dharma Samyak Nahasathe

&Because of food only mind is becoming spoiled and the spoiled mind can never reali#e 'od.( "ntake ofproper food proper digestion and proper utili#ation of energy are fundamental steps to be followed bya spiritual aspirant.

Hithamu Mitahmu and )uthamu are the main principles of diet intake. Hithamu means taking ofpleasing *atvik diet without corrosiveness and balancing with all nutrients. Mithamu means optimumquantity of diet. Filling stomach with two forth with solids one forth with liquids one forth with air forperistalytic movements of the stomach. )utham+ Timely taking food which encourages the secretion ofdigestive en#ymes. ,ur digestion is mainly based on the movements of the sun in the space. "t isma!imum when the sun is over the head " e after noon because of sun-s more intensity of heat. "twill be minimal early in the morning and at the sunset. *o it is preferable to take full meal at midnoon and Tiffin both in the morning and in the evening.

ust like *un seen in the space there is another sun in our stomach who is called vyswanara or theatharagni or Hiranya 'arbha. "t is nothing but our prana shakthi alone. $n ordinary man depends one!ternal sun for his digestion where as a yogi increases his /atharagni by his yogam. He can converthis diet into energy to the ma!imum possible e!tent.

Kukshe tishthati yasyannam yo!ahyasena "eeryate#$ood in the stoma%h &ill e di!ested y yo!ahyasam'

$ yogi will start his spiritual progress by observing diet principles.

'odhuma Mudga salyannam 0heera/ya bho/anam yoga vrudhikaram&Wheat preparations green grams cow milk and ghee are helpful and energetic for yogam(

)egarding water intake most of the people and yogis fail here. Most of the medical practitioners ofallopathy naturopathy advocate to take more water and impress the patients and sadhakas also thatintake of more water will clean away all the impurities through urine and sweat. For a lay man it looksgenuine but there is unseen danger lurking inside the body i.e accumulation of more water in thebody.

Ho& more &ater a%%umulates( and &hat is the dan!er out o) it(


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*ater re+uirements de,ends u,on so many )a%tors- .ore &ater is ne%essary in

1. Hot atmosphere

2. 3!cess body strain in agricultural labourers workers and sportsmen

4. 5regnancy

6. 7hildren

8. 9iarrhea

:. 7onstipation due to various reasons

;. *picy food and fatty food intake.

"n rest of the other than these conditions water intake may be minimum. "n these conditions two andhalf litres of water per day is enough which includes liquid food also.

'od has given thirst and appetite according to the need of water and diet. We can fulfill themaccordingly. But irrespective of conditions prevailing and irrespective of thirst and appetite most of thepeople have got a notion that times than the normal bile. *o 'od%s intention is

that for proper digestion of fat concentrated bile is necessary for which he created gallbladder. Butcontrary to this if we go on taking more water irrespective of need and timings the digestion will beimpaired and at the same time we get more impurities /ust like co2 co etc in the smoke. Theseimpurities are acids which in turn increase thirst which in turn requires more water. *o more intakeof water will lead to formation of impurities and ultimately thirst for further more intake of water. Thisis the vicious cycle. "f you enter into this dangerous vicious cycle the blood becomes more and more

acidic and ultimately the energy delivered out of food will be little and food and water intake will bemore. Most of the people are entering into this cycle. They themselves and others who are observingthem also become sarcastic that ?we are very weak in spite of taking more food and water?.

"f you observe from a distance that most of the obese and fatty persons will be going on taking morewater in spite of being drowned with sweat and more urination. They are the persons who say that@we are weak inspite of taking more food and water


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thirst and appetite also. Though not a yogi at least one should not enter into the vicious cycle bytaking more water. Why " am impressing on this point is that water intake is necessary for the bodybut at the same time first we should keep it in mind that water accumulates more than we e!crete dueto improper digestion with acid formation by intake of more water.

)egarding diet intake by a yogi the diet should be always hot and freshly prepared which will yieldmore energy and it will helpful to his yoga also. The body should be always kept warm by taking hotliquids alone. For a beginner there should be a gap of minimum for 2 hours between food andsadhana. $ yogi should see that minimum food is necessary and in due course of time his food intakeitself is a hindrance for his sadhana when his sadhana is progressing.

na tasya ro!o na "ara na mrtyuh,ra,tasya yo!a!nimayam sariram

#svetasvatara u,anishad'

sarvo yo!a!nina deho hya"adah sokavar"itah"adastu ,arthivo "neyo hya,akvo duhkhado havet

#Yo!a Shikho,anishad'

YOGA. IS .OST I./O0TANT SE01ICE

3verybody wants health peace of mind and mental enlightment. Man is trying since a long time toachieve these goals. He could succeed to some e!tent by taking good balanced diet by takingmedicines from all branches like $llopathy $yurveda Homeopathy and so on by performing somerituals and also by adopting some devotional methods. *ince ages so many wisdom founders andtruth seekers did their penance &tapas( and spread out their e!periences among the human society. $llthe prophets or pioneers of all )eligions have concluded that deficiency or lack of mental energy is theroot cause for ill health mental agony and imbalanced e!istence in the society. They announced theremedy that increasing of mental energy by churning of one%s own life force which is otherwise called5ranayamam or Aogam is the only remedy that can rectify the individual and society.

*o teaching Aogam or 5ranayamam becomes the best and stands the top most service among all theservices which are being rendered to the society. But unfortunately so many unreliable unscientificperverted processes have taken upper hand naming as Aoga. The ancient scientifically proven methodof 5ranayama is there with the great masters called *adgurus. They always correlate their e!perienceswith ancient scriptures like Bhagavad 'eetha panishads Bible Curan etc. That%s why they wereused to be respected by the kings and rulers since a long time.

His Holiness *ri *wamy )amananda 5aramahamsa who is our master is one of those *adgurus. Hedid his penance &tapas( for several years in the caves where snakes used to crawl around his body.He was named as @5amula *wamy< &swamy of snakes(. He taught us this 5ranayama and stood as ane!ample for the great 5rophets and )ishis of the ancient.

,ur master used to say that @the process that which generates mental energy is Aogam. "f you rub the

palms outside you will get heat. This is physical heat. *imilarly if you want to get mental energy youchurn your life force inside your body. $ll the impurities of the body and mind will be burnt bygenerating heat inside thereby getting @*ound Mind in a *ound Body


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This type of cult is unique and rarely available in the society as in A.*.* &Aogoda *atsang *ociety of"ndia( in Eorth "ndia and as our *iddha Aogam in *outh "ndia. This Aogam is very easy to practice andyields fruitful results immediately by improving health and mental well being. The same Aogam waspracticed by =ord *ri 0rishna esus 7hrist Mohammad Eabi *hiridi *ai Baba Aogi emana 5otulurieera Brahmam $di *ankaracharya *wamy *ivananda 5aramahamsa and our master *ri *wamy)amananda 5aramahamsa. *o it is our primary responsibility to establish the ancient reliable cult andcondemn the other unwanted cults in the society.

THE SCIENCE O$ YOGA.

3verybody agrees that Aoga is superior to all in all walks of life. 3ven doctors of all branches ofmedicine will prefer to practice Aoga when they could not eradicate the diseases. 3ven though they donot know about what is Aoga they have got much regards towards Aoga in spite of latest innovationsin modern medicine. $ncient medicines like $yurveda Eaturopathy and others were also incorporatedby Aoga. Aoga is part and parcel of those medicines. But nowadays the word GA,'$% is in/udiciouslyused for Aogasanas alone which are various postural e!ercises also designed by ancient rishis. Herethe word Aoga is meant for GA,'$M% a supreme state of well being which can only be achieved bycontrolling of one%s own life force &vital force( and mind. These two spiritual forces can be got at one

point in the brain by steady and continuous practice of 5ranayama taught by a learned spiritualmaster &')( following other seven principles of $shtanga Aoga &A$M$ E"A$M$ $*$E$&5)$E$A$M$( 5)$THA$H$)$ 9H$)$E$ 9HA$E$ *$M$9H"(. The $shtanga Aoga is the mainprinciple effort to achieve the spiritual practical knowledge which in turn leads to Moksha &=iberation(.This Aogam is otherwise called as union between the individual soul &eevatma( and the niversalspirit &5aramatma(. 9ue to lack of practical spiritual knowledge the individual self is delusivelyseparated from the universal self. *piritual knowledge and material worldly knowledge are quitedistinct and opposite to each other.

0nowledge is evolved out of mind only. But the mind is both matter and immater too. Material part isalways nourished by material food and this part gives rise to bodily and worldly sense and knowledge.The other immater or spiritual part is a homogenous &uniform throughout( substance of the universal

spirit. "f you remove or burn the material part of mind the individual finite sense of body and worldwill vanish and realise practically that the individual is nothing but the universal paramatma orBrahman as he is remained with spiritual part alone.

Aogam will burn out the material part of the mind by Aogagni that is evolved during pranayama. "t is aunique e!ercise dealing with vital force &life energy( or 5rana which is responsible for all vital activitiesof the body including respirations. The mind is oscillating or flickering with innumerable no of thoughtsdue to movement of the vital force &5rana( in the form of respirations. ,ne should understand thatthere is a direct relationship between mind and vital force. The respirations will be more speedy andirregular when the mind is wavering and they will be quiet slow and deep when the mind is happy. "fyou can regulate and make the respirations slow your mind can also be made slower and happier.Mind is like a flame flickering due to air currents. We have nothing to do with the flame but with theair currents. ,ur respirations are air currents always disturbing the calm and quiet mind. When it isstill it is full of divine light divine energy divine knowledge and divine happiness. $ll these four divinequalities of mind are being gradually minimised due to its vibrations provoked by downward

respirations. *o concentration of mind is otherwise called still mind which can be got at by controllingof respirations.

How to control the respirationsI

How are they at presentI

"n every living being there are two phases of respirations i.e. "nspiration and 3!piration. "nspiration isin drawing of e!ternal air into the lungs and also elevating the chest cage upwards. 3!piration is


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e!pelling the air from the lungs to outside along with downward movement of the thoracic cage."nspiration is more active process and we have to make some effort to draw the air. 3!piration is morepassive process and does not require much effort to e!pel the air. This is common to all the livingbeings and we conclude that they are natural. "f you observe with common sense these twoinspiration and e!pirations are quiet distinct and separate during wakeful state dreamful state anddeep sleep in their length time and number per minute. 3!piration is more predominant thaninspiration during these three states and it will be much more predominant when you go from wakeful

to deep sleeper state and knowledge also impairs &lessens( proportionately from wakeful to deepsleep.

Eormally the respirations will be 18 per minute &12 J 1K( in a so called healthy individual.

9uring inspiration we draw air from K inches &2> cms(

9uring 3!piration we e!pel air up to 12 inches &4> cms(

"n every respiratory cycle there is 6 inches difference. That means we are loosing more energy toe!pel air up to 6 inches during e!piration or otherwise we are consuming more energy to in draw airup to 6 inches during inspiration.

=ikewise per minute 18!6 L :> inches or 18!1>L18> centimetersN

5er hour :>!18!6 L D>>!6 L 4:>> inches

5er day 26!:>!18!6 L 26!D>>!6 L K:6>> inches

This amount of energy which we are loosing is not mere calories of heat evolved from food but thisis divine energy divine knowledge divine light and divine happiness


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Mere food cannot compensate to recoup the fourN qualities of divine power.

9uring sleep including dream the e!piration will be up to 26 inches from the tip of the nose. $ndduring inspiration it is from much less than K inches. 9uring se!ual con/ugation the e!piration maygo up to ;2 inches. "t indicates energy loss is more during se!ual con/ugation. This is the reason whyto get *5")"T$= 0E,W=39'3 we have to observe celibacy B)$HM$7H$)A$MN. "f it is not possibleat least reduce the number of se!ual meets. *enility becoming oldN will approach us very rapidly dueto loss vital energy but doctors wont give much importance to this loss of semen and believe thatsemen suklamN is one of the secretions.

9uring childhood we will be more active. Brain accuracy remembering capacity also will be muchhigher. $s days pass on these qualities of knowledge will be reduced due to continuous loss of divinepower through e!pirations. 3ven though it is happening in every individual no body could understandthis reason for this change. The reason behind is continuous loss of 9ivine knowledge. This can beunderstood by practical demonstration. The energy loss can be controlled or more energy can begenerated by reversing the respiratory process i.e. by increasing the inspiration and reducinge!piration. "ncreasing inspiratory phase is called $A$M$ =3E'TH3E"E' ,F "E*5")$T",EN.5)$E$O$A$M$ is 5)$E$A$M$. "ncrease of inspiration is called 5)$E$A$M$. 9uring this process thebreath is caught hold off voluntarily 7hurn the life force by upward and downward movement ofrespirations. H3$T is generated but it is not allowed to e!haust outside because inspiration is

becoming lengthier than e!piration. This is /ust reverse to the normal respiration. When there isrespiratory reserve energy the cardiac reserve HeartN energy also will be there in proportionate tothe respiratory reserve. The heart will be strengthened and the cardiac output will be more. $s thecirculatory process is becoming speedy and much easier all other vital organs including liver kidneysbrain and intestines the hormonal glands will function perfectly well. The vitality of each and everyindividual cell will be magnified and perfect.

3very 9isease is 5*A7H,P*,M$T"7. 5*A7H, means M"E9 and *,M$ means B,9A. We are trying totreat the bodily part of the disease leaving alone the psychic part. nless we treat these two aspectsthe disease we cannot completely eradicate it. 9isease is occurring due to sluggish blood circulationto that part of the body. *low blood circulation results in accumulation of secretions and phlegm whichare responsible for infections and chronic non communicable diseases like 9"$B3T3* H"'H B=,,95)3**)3 5$)$=A*"* B),E7H"$= $*THM$ loss of M3M,)A $)TH)"T"* and so onQ

"n our body there are two types of nervous systems.1 ,E3 is 7entral nervous system which isvoluntary part is under control of the mind 2 the other is $utonomous nervous system which isinvoluntary is not under the control of the mind. The autonomous nervous system is again divided into*AM5$TH3T"7 and 5$)$ *AM5$TH3T"7 parts. "n A,'"7 anatomy the sympathetic is 5"E'$=$ E$9" or*)A$ E$9" which is on the right side of the spinal column and it evolves heat by secreting $drenalineand E,) $9)3E$="E3. The parasympathetic is "9$ E$9" or 7H$E9)$ E$9" which is on left side ofthe spinal cord and through this nadi $cetylcholine secretes which keeps the body cold. Theautonomous nervous system has got it%s controlling center at the HA5,TH$=$M* the brain which isabove the pituitary gland and below the Thalamus "t can be e!ternally located at the center and inbetween the eyePbrows.

The blood circulation to the brain and the body will never be uniform. "t is under influence of theautonomous nervous system. The imbalance between "9$ and 5"E'$=$ E$9"* is being e!pressed

outside by the air passage through nostrils.


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When the sympathetic nervous system 5ingalaN predominant theright side nostril will open blocking the left nostril. "t indicates theleft half of the brain =eft hemisphereN is getting more bloodsupply when compared to right side. Eostrils will be opened airpasses throughN contra lateral opposite sideN to the blood supplyof the brain hemisphere.

When "da nadi is predominant /ust opposite things happens.These two nadis will be quite distant and separate as per the vitalenergy loss.

These two nadis will come closer and closer and equali#e theimbalance when the energy loss is recouped by Aogam5ranayamamN they will become one with **HME$ *5"E$=7$E$=N when the inspiratory phase is dragged up toHypothalamus. 9eath occurs when the vital energy 5ranaNpasses out through the last e!piration is @3R5")39.


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'od is an everlasting *upreme 3nergy. This *upreme 3nergy is only light. *pace is the basis for thelight. *o space and light is 'od. "n edas it is termed as @7hidakasa< &7hith O $kasa L =ight O*pace(. 7hidakasa is invisible to the naked eye and imperceivable to the material mind. The wholeniverse is embedded in this *upreme 3nergy. Whatever energy we visuali#e or perceive is onlymaterial energy and it is a limited one. 3very action is the result of combination between twoenergies namely Mental 3nergy and *upreme 3nergy. Mental 3nergy functions with the contact of allpervading *upreme 3nergy. "t is /ust like an electric motor functioning. Motor is like our mind works

with the contact of electricity like *upreme 3nergy. 3ven though the source is there the motor cannotwork or works improperly when there is something wrong in its system. *o what all got to berepaired is only the motor but not the electricity in the wire. =ikewise only our mind is to be purifiedby ourselves but it is not the duty of 'od *upreme 3nergy.

The mind is getting impure due to lack of energy or due to deficit of energy. This limited energycannot realise or be in communion with the unlimited *upreme 3nergy like the muddy impure riverwater cannot be merged in the pure sea water at its destination. *o lack of mental energy is thee!act cause for isolation from the universal energy or creating @individuality< terming as @eeva.1 in the air. 7,2 and ,2 e!change is being taken place in the alveoli of lungs. Thiso!ygen is always available throughout the ages of time but yet we are dying. "f you keep two bodiesaside on the ground i.e. one dead body and another living body which is in deep sleep. For both thebodies o!ygen is available in the atmospheric air. =iving body which is in deep sleep is effortlesslytaking the air where as the dead body cannot take it. WhyI The reason being that there should beanother force that is present in the living body which is responsible for in drawing of e!ternalatmospheric air which is lacking in dead body. This inPdrawing or sucking force is G5ranam% or GitalForce%.

This G5ranam% is quite distinct from atmospheric o!ygen being an inorganic gas which can be collectedin cylinder where as we cannot collect the ital 5ranam which is there in the body. This internal vitalpranam is being regularly e!hausted outside through our e!piration. "n every living being the

e!piration is more predominant than inspiration. 3ven in a healthy individual the inspiration is KFyears bet'een >?H5 to >?= D

The the fragrance and flavor of the divine nectar of +ogam started attracting scores ofdevotee bees and mesmeri:ed very learned genius from various %rofessions and 'al&sof life" to curious illiterate villages ali&e) ;e &e%t delivering s%iritual discourses andans'ered


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.y doing the above the individual soul that is imagined as tiny" 'ee&" frightenedtransforms in to the limitless" boundless" fearless" Su%reme *orce" godliness" and .liss

bsolute

If the life force (Praana 'hen moves u% to the to% of the head" turns in to most lovablerelative and all %o'erful accom%lice

Jhen the life force dro%s do'n" the same turns to be the most dreadful enemy

9ddharedaatma Naatmaanam Naatmaanavasaadayet 1

atmaiva;yaatmano .andhuRaatmaiva Ri%uraatmanah 11

(Sri -at .hagavadgita 4 #ha%terH 4 6erse

+ogi only can never get entangled in the bonds from the deeds that are %erformed'hich other'ise result in bindings and bonds due to his ability to maintain the state ofdesire less state of mind

yogi remains centered around realself" thus ca%able to sacrifice all fruits of his deedsfor the 'ell fare of the universe at large and never attaches or sees himself as a cause

or effect to any events and ha%%enings around" 'atching and en@oying 'orld aroundhim blissfully

+ogi is the liberated from the vicious of circle of births and deaths" because 'hat soever he does" are devoid of attachments in return)

The three fundamental traits Pious(Satva $ ggression (Ra@as $ Tamas (-ean are theresult of %ulsating u%'ard (Oordhva and do'n'ard (dho movements of the life force(Praana Sa&ti

The delusion (-aaya created by the three fundamental traits (Triguna can only be

overcome by the %ractice of Praanaayama i)e)" regulating and channeli:ing the%ulsating life force (Praana to merge in to its %oint of origin u% above in the center ofs%ace in head %arallel A behind the to the %oint above middle of the eyebro's on theforehead (.hroomadhyam

Phlegm (,a%ham is the root cause of all diseases


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The latent heat (+ogagni released$generated by the %ractice of 9nion(Praanaayaamam $ Ta%am $ +ogam of 9%'ard $ Do'n'ard thrusts of 0ife *orceassociated 'ith Ins%iration A e7%iration (S'aasa L 9thS'aasa 2 NitS'aasa can onlyhel% %revent" destroy and %rotect from the evil effects of Phlegm thus thorough and longregular %ractice +ogam has the %otential to be the sole eradicator of all diseases ( Sarva

3vara Nasini or Sarva Roga Nivarini

Intellect$Ignorance (3naana$@naana levels de%end on the level of -ental Cnergy(3naana3yotish

Jhen clouds of ignorance are blo'n off (@naana result of the trait -ean or TamasE'ith the hel% of ;eat generated from the friction bet'een u%'ard (Praana A do'n'ard(%aana thrusts of the life force (PraanaSa&thi alongside the ins%iration A e7%iration(.reathing during the rigorous A rhythmic %ractice of 9niting (+ogam or Ta%am orPraanaayaamam these t'o o%%osite forces" and channeli:ing to'ards the %oint of theirorigin results in the remnant i)e)" brightness of countless Suns (nata ,oti Surya Sama

Prabha the %ure %ious intellect (Sudha Satva .udhi is the ability to reali:e the self i)e)"Truth absolute

Pulsating 0ife *orce is the cause of the fic&le mind" one can arrest and regulate the mind(-anah and transform in to strong discriminative intellect (.udhi that is the ca%abilityof com%rehension of the True Self (Tat'a 6icharana 'hich can be attained by one andonly %ractice of regulation of channeli:ation of life force (Praanaayaama roo%a +ogam'ith the aid of the rhythmic breath regulation that leads natural arrest of breath(S'aasa3ayam LM Praana3ayam

It is a myth that %erformance of recitation of songs in the %raise of lord in the tem%les

alone and other grou%s and gatherings" chanting of slogan of various ty%es" sitting inthe semi slee%y %ostures in the name of meditation (usual 'rong inter%retation and%ractice of Stotra %athanam $ .ha@anam $ ,eertanam $ -antra 3a%am $ Dhyaana

Sri -at .hagavadgita has not dealt 'ith > different %aths or %ractices to salvation(-o&sham %roven beyond doubt that it only e7%lained and elaborated about the%ractice of usterity called +ogam (Ta%am $ Praanaayaamam 'hich 'as &no'n bydifferent names in different times and the core or essence of it being %racticed at alltimes" &no'n 'ith all different names is the one and only %ractice uniting diverselyflo'ing life force $ energy in all directions in the living beingBs material body (broadly Fas%ects Praana A %aana" little analy:ed further by functionality and logically

segregated as as%ects Praana (9%'ard force 2 %aana (Do'n'ard force 2 6yaana(Distributive force 2 9daana (.inding $ ;olding together force 2 Samaana (.alancing*orce and detailed to the ultimate as flo' of energy over =F nerve %aths to mergein its origin in the em%tiness or s&y of the ;ead (.hroomadhyam $ Daharaa&asam $#hidaa&aasa is called Praanaayaam Roo%a +ogam or Ta%am)


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The above is the clear %roven %ath to the salvation or reali:ation of oneBs true self andbe fearless of natural the birth death cycles" e7ist as %ersonification of boundless 3oyand ;a%%iness devoid of %ain and grief once and for all

These have been taught by the -aster SadGuru 0ord Sri Sri Sri RaamaanadaParama;amsa by his un%aralleled s%iritual &no'ledge discourses bundling all his lifetime of e7%erience of his austerities" dee% &no'ledge and accurate inter%retation ofsacred scri%tures" e7am%les from out his genius" inter%retation and corroboration 'iththe as%ects and facts $ fla's from -odern science and technology that submerged hisdisci%les in tears of @oy 'ith Goose.um%s remembered at all the times in their lifes%ans

Groomed several disci%les to attain this highest order of &no'ledge only to ensure the

flo' of this divine syru% (mritam" %reserve his nectarous voice and 'ords of 'isdomand continue the mission to s%read the divine &no'ledge and %ractices left behind bythose countless" %eerless" unselfish ancient seers (Indu -aharishis that are nothing butbundles of @oy and freedom to ra%idly s%read in the society around li&e 'ild forest fire)

.lessing scores of disci%les and enabling them to carry on the mission initiated by him"lived liberated and enlightened (as 3eevan-u&ta or lord of yogam A 3naanam as ane7em%lary role model for follo'ers and de%arted from his %hysical abode at the ri%e ageof ?> years on a Tuesday the ?thof -arch >??5 at ;rs>/55-ins sat in to -ahaa

Samaadhi only to be available invisibly s%reading every'here and being in everythingaround and thus oversee and steer his ardent disci%les around this visible 'orld)

Thus 'e ho%e that sincere see&ers shall benefit from the clarifications %rovided on themisconce%tions that might have s%rung by the inaccurate inter%retations of scri%turesli&e Sri -at .hagavadgita" 9%anishads etc) by the ine7%erienced teachers andlanguage e7%erts and ta&e u% serious %ractice of +ogam 'ith commitment and devotionand attain selfreali:ation or salvation)

Please also read the &no'ledge of truth disbursed by 'ay the other 'or&s$boo&sauthored by Sadguru 0ord Sri Sri Sri Raamaananda Parama;amsa namely Sri -at.hagavadgita (Cssence of +ogam and 3naanam" +ogaamritam (+ogam the divinenectarous syru%" 6edaanta Rahasya 6icharini (nalysis of Secrets of the 9%anishads"3naanaSootram (the thread of divine &no'ledge


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Submission by

The devote dust %article from the lotus feet of

.hagavat %oo@ya Paadaachaarya" .rahmarshi

Sadguru 0ord Sri Sri Sri Raamaananda Parama;amsa

(Dr)6andaana 6en&ataes'araRao

;9-NS 4 -+STI#S

(Natural A the Su%ernatural or Ordinary and the C7traOrdinary

Om Namo Naaraayanaaya Namah!

There are three ty%es of %hysical e7%ressions of the DivineE namely Incarnations";umans and Su%er ;umans) Divine Self e7hibits itself in certain bodily forms for the'ellfare of the universes) They end their %hysical e7istence to merge bac& in to thesource i)e)" continue to e7ist as divine self again once the s%ecific %ur%oses of theincarnation are fulfilled) These are called Incarnations) C7am%les are Sri Raamachandra-urty and Sri ,rishna Paramaatma) It 'as mentioned in ;istorical Scri%tures li&e Sri-at Raamaayana and Sri -at .hagavata that the divine has e7hibited itself to themothers in its original form before ado%ting the material form as ;uman (-aanava)

The term -aanava in the ncient language Sans&rit means the one 'ho has manah(-ind that has the ability to discriminate and register) So ;umans are those 'ith theability to analy:e the nature of the everlasting and ever changing nature of the thingsaround to mind and remind itself) .ut those 'ho do not care to thin& and analy:e toreali:e the absolute are Irrationally damant and nimal e


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ahaara Nidraa .haya -aitdhunaani"

Saamaanya-etatPasubhirNaraanaam 1

3naanam Naraanaa-adhi&o 6isesho"

3naanaena;eenah PasubhisSamaanah 11

9ttaraGita

Su%er or C7traOrdinary ;umans are those 'ho 'ith the hel% of dee% study and the&no'ledge of scri%tures" %erform austerity to distinguish and overcome the myths andreali:ed the all%ervading su%er %o'er (.rahman" the absolute truth (Sat and divinebliss (#hidaaNand)

.rahmaina Satya Sabdaardhah!

The meaning of Satya or Sat is Cverlasting or all%ervading %o'er (.rahman) Thosee7traordinary human forms are termed Seers of Truth (-ahaRishi) C7am%les are Sri6asishta" Sri 6is'amitra" Sri 6aalmi&i etc) 'ho follo'ed the sacred scri%tures 'hich'ere ins%irational to these seers of truth" that motivated them to %erform austerity and'hich 'ere most resourceful in their %ursuit of enlightenment" should not be confusedas the literary 'or&s or vie'%oints of these scores of seers of truth that studied them)Thus the timeless ;oly Sruti and 9%anishad documents are &e%t intact beyond the 'illsand biases of their follo'ers)

The follo'ers of the teachings by the divine incarnated and C7traOrdinary seers assacred essence of the Timeless Scri%tures (6eda A 9%anishad are considered the

divine A devote and the other'ise as Daemons)

Sri -at .hagavadgita is the divine doctrine" a teaching of the Incarnate divine Sri&rishnaParamaatma) That is 'hy Sri San&ara.hagavatPaadaachaarya termed it asCes'arovacha (divine dictum) -eaning great seer from the relatively recent history SriSan&araachaarya reali:ed that Sri ,rishna is the Incarnate Divine)


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*ollo'ing are fe' e7cer%ts from such great song divine/ Sri -at .hagavadgita/

Sri .hagavaan9vacha/

Imam 6ivas'atae +ogam Pro&ta6aanah-avyayam 1

6ivas'aanmanavae Prah -anuRi&shva&a6aebraveet 11

evam Param%araa Praa%ta-imam Raa@arshayo 6iduh 1

Sa&aaleneha -ahata +ogo Nashtah ParamTa%a 11

Sayevaayam -ayaataedya+ogah Pro&tah Puraatanah 1

.ha&tosi -ay Sa&haachaeti Rahasyam ;yetaduttamam 11

r@una 9vacha/

%aram .havato 3anma Param@anma 6ivas'atah

,athamae Tadvi@aaneeyaam Tvamaado' Pro&tavaaniti 11

Sri .hagavan9vaacha/

.ahooni -ay 6yateetaani 3anmaani Tavachaar@una 1

Taanyaham 6aedaSarvaani Natvam 6aettha ParamTa%ah 11

@o%i SanNavyayaatma .hootaanaa-ees'aro%isan 1

Pra&rutimS'aamadhishtaaya Sambhavaanaam+aatma-aayayaa 11


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(Sri -at .hagavadgita 4 #ha%ter8 4 6erse > to H

I taught this im%erishable +ogam to the Sun long time ago) ;e %assed on the&no'ledge of this usterity to his son -anu" 'ho in turn %assed it his heir I&shava&u)Thus" r@una" this got covered under timeBs rath) I e7%lained to you no'" the sameancient +ogam) I initiated you 'ith this %riceless confidential %ractice because you arean ardent devotee" my (truthBs sincere see&er" has been a close accom%lice) Only asee&er that surrendered himself as devotee in the %ursuit of reali:ing truth is deservingto receive the teachings about the ,no'ledge bsolute)

r@una ueried/ .y the 'ay" Oh Sri ,rishnaa!" the birth of Sun dates bac& to the originof this 9niverse) +ou are no' in the current F thD'aa%ara Cra) ;o' can you e7%lainthe riddle that" you 'ere the one 'ho taught this austerity to the Sun God so long ago"i)e)" some millions (crores of years ago before you A I are born no'

IsnBt it loo&ing totally out of conte7t It is su%%osed to be about F .illion years ever sincethis creation started) There 'as so much of time difference bet'een" and ho' come yougot connection 'ith the 6aivas'ata -anuE

Sri ,rishnaa ns'ered/ Oh r@una! Several life times (%hysical birthdeath cycles have%assed by for you and I) .ut I &ne' being the lord (has self&no'ledge and you canBtbe a'are because of your ignorance and &no'ledge 'as bounded by %hysical lifecycles) .y being lord of Nature and -yth" I ta&e birth at my 'ill and retaining my boundless consciousness" even though I donBt have to be born necessarily)E

0ord is the one 'ho has -ythical rules of the creation in his control) Jhereas Ordinarybeings are controlled by mythical rules of the creation or nature and hence is notinde%endent)

0o&aesmin D'i6idhaa Nishthaa PuraaPro&ta -ayaaNagha 1


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3naana +ogaena Saam&hyaanaam ,arma+ogaena +oginaam 11

(Sri -at .hagavadgita 4 #ha%ter5 4 6erse 5

Oh r@una! T'o trusted a%%roaches to attain salvation have been told by me ever sincethe creation began)

>) The a%%roach of analytical &no'ledge called 3naana+ogam for Intellectual nalysts(Saam&hyaas that are %assive to the 'orldly interests and care to only see& to reali:ethe truth (self 4 Rarest

F) The %ath called ,arma+ogam for those %ursuant are termed +ogi 'ho are also sinceresee&ers but may still choose to be engaged in 'orldly activities 4 -ost #ommon

.y the use of the 'ord PuraaE 'e must understand that these are timeless or from timeimmemorial) The same a%%roaches have no' been discussed again 'ith Devote r@unaby 0ord ,rishnaa)

It should also to be noted that there has never been any change since the beginning ofthe creation and there shall not be any changes in these a%%roaches) Thus there is noroom for any other means or a%%roaches to attainment of salvation because of suchclear 'ording by the 0ord ,risnaa)

So any other methods or %aths taught be are not in accordance 'ith the sacredscri%tures) Scri%tures are the standard doctrines to 'hich any teachings have to standthe acid test) Nonstandard are all those methods that do not confirm to the standards ofthe sacred scri%tures) It 'as also mentioned in Sri -at .hagavadgita that follo'ers ofnonsancta teachings end u% no'here and gain no %leasure either in this 'orld or any

'here else)

;ence the teachings of the Incarnated and the Seers that confirm to the standards fromthe Sancta Scri%tures (6eda9%anishad only are to be follo'ed by the sincere see&ers)


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Jho are righteous to %erform the 6edic Rituals

#an the rituals bear fruit if the same are e7ecuted by @ust &no'ing the meaning and the%hysical symbolic actions from the holy scri%tures (6eda It 'as laid out clearly in Sri-at .hagavadgita that the very thought of any ritualistic action itself is faulty i)e)" it isfaulty before any start itself

Ref)/ Sarvaarambhaahi Doshena" Dhoomaenaagnirivavrutaah

(Sri -at .hagavadgita 4 #ha%ter> 4 6erse 8

Therefore ;o' can any faulty action Qbe it sacred ritual to %lease gods or goddesses(+a@na" +aga" usterity (Ta%as" Dana (Donations yield good results t the same timeit is also stated in Sri -at .hagavadgita that no being can ever abstain from %erformingactionsE

Ref)/ Nahi,aschit ,shanama%i @atu Tishthatya&arma&rith 1

(Sri -at .hagavadgita 4 #ha%ter 5 4 6erse

So" ;umans canBt abstain from acting even though they are all faulty by nature in%rinci%le) If so does it infer that humans have no 'ay out than to &ee% %erformingactions and &ee% damaging their ha%%iness forever If that being the case 'hy 'ere theholy rituals (+a@na" #harities and austerities 'ere strongly recommended as must doactivities and never should they be abandoned as %er Sri -at .hagavadgita

Ref)/ +a@na Daana Ta%ah ,arma NaTya@yam ,aryamevatat 1

+a@no Daanam Ta%aschaiva Paavanaani -aneeshinaam 11

(Sri -at .hagavadgita 4 #ha%ter > 4 6erse


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ccording to the above verse from Sri -at .hagavadgita it is clear that the actions li&eSanctus rituals" austerity and humanitarian charities are sacred if %erformed by ahuman of s%ecific nature or 'ith a %articular state of mind and that is +OGI) If the stateof mind isnBt that of +ogi then the same may be unsacred) This situation of su%%osedlysanctum activities have turned nonsanctum due to ignorance of %ractice of +ogam (The

%ractice that nurtures detachment and concentration that are needed for dissolving theoneness 'ith body" craving for earthly desires and enables reali:ation of true self)

,rishna told r@una that he has revealed this timeless techni


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(-anuSmriti

*rom the above" it means that the origin of any thought of an action is originated from adesire" by


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Ref)/ tha&aena Prayu&toyam Paa%am charati Poorushah 1

nicchaanna%i 6aarshneya! .alaadiva Niyo@itah 11

(Sri -at .hagavadgita 4 #ha%ter 5 4 6erse 5H

,aama +aesha ,rodha +aesha Ra@oguna Samudbhavah 1

-ahasano -ahaaPaa%maa 6idyaena-iha6airinam 11

(Sri -at .hagavadgita 4 #ha%ter 5 4 6erse 5=

r@una ueried to Sri ,rishna that ;o' are %eo%le %erforming sins" 'hat is the%rovocation for them to do so Jhy are %eo%le forced to %erform the actions that arenothing but sins" even though no one intends to do soE

Sri ,rishnaBs re%lied as follo's/ The cause or %rovocation is due to Desires andnguish 'hich arise in turn due to the base


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Ref)/ RasaSastu *alam Duh,hamE

(Sri -at .hagavadgita 4 #ha%ter >8 4 6erse >H

Satvam Su&he Sam@naytiE

(Sri -at .hagavadgita 4 #ha%ter >8 4 6erse ?

Therefore from the above also Grief is the result of sinful actions and boons are theyields of %ious actions) lso to be noted is that %eo%le having the


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.y %ractice of austerity of +ogam" the


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To sum u%" Sri -at .hagavat Gita elo


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Ref)/ +u&tah ,arma Phalam Tya&tvaa Saamthi-aa%noati Naishti&eem

yu&tah ,aama ,aaraena Phalae Sa&to Nibadhyatae 11

(Sri -at .hagavadgita 4 #ha%ter 4 6erse >F

.uddhi+o&to 3ahaateeha 9bhae Su&ruta Dush&rutae 1

Tasmaad+ogaaya +ou@yasya +ogah ,armasu ,ousalam 11

(Sri -at .hagavadgita 4 #ha%ter F 4 6erse

,arma@am .uddhi +u&taahi Phalam Tya&tvaa -aneeshinah 1

3anma .amdha 6inirmu&taah Padam Gachantyanaamayam 11

(Sri -at .hagavadgita 4 #ha%ter F 4 6erse >

Doorena ;ya%aram ,arma .udhi+ogaaddhanam@aya 1

.uddhou Sarana-anviccha ,ru%anaa%hala;aetavah 11

(Sri -at .hagavadgita 4 #ha%ter F 4 6erse 8?

The +u&ta (+ogi that merged his mind in his self leaves behind the attachments orsacrifices" thus stays detached 'ith the ends or fruits of his actions and remainscentered in %eace arising out of +oga Nishtha (%ractice of nonduality i)e)" united mindand self) Others are motivated by end results of any actions that they %erform is bound

by various conse


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+u&ta is the one 'ho has merged his mind in the self or soul i)e)" it is a state of mindlessness) .ut there must be 'ays and means to attain that mindless state!

Ref)/ Praanaad+anila SamSaamtou +u&tayae Padamaagataa

(+oga6aasishtam

Jhen the nature of the energy flo's ('ith gas li&e vibrations li&e Praana" %aana etc)subside" that is called +u&ta (9nited 4 NonDual) Practice of +ogam is the techni


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It should be noted that +u&tah" +oga" .uddhi+u&tah" +ogamE etc)" are all synonyms of+ogam)

Should not %erform any rituals$actions 'ithout the ability to regulate the senses)

asti #haeDindriya,raantih ,im Praa%yam Poo@anaih Phalam 1

Naasti #haeDindriya,raantih ,im Praa%yam Poo@anaih Phalam 11

(+oga6asishtam

The above te7t means that There is no use or %oint in %erforming rituals if %erformed

'ithout regulation and control over senses and once there is control over senses thenthere is no need for carrying out any ritualsE

Sruti/ Soucha-indriya Nigraham (-aitraeyyu%anishat

Regulation and balance of senses is cleansing of the mind 4 tidiness 4 serenity)Jhereas the lac& of regulation and imbalance of senses is untidiness" the actions insuch state of mind are unclean cynic and sinful) ;ence the one 'ith untidy mind is notentitled to %erform sacred rituals)

Ref)/ NahyaNadhyaatma 6it&aschit ,riyaaPhalamu%aasnutae

(-aana6achanam

The sacred rituals and austerities %erformed by unenlightened or unreali:ed %erson do

not bear fruits)

Sruti/ +adaeva 6idyayaa ,aroti Sraddhayo 9%anishadidam

Tadaeva 6eeryavattaram .havati


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The %o'erful are the rituals and actions that are %erformed u%on reali:ation" 'ithdevotion and in accordace to the standards as %er scri%tures) ;ence they bear virtuousfruits)

That is 'hy 'hen -aharishi 6asishta instructed the great ,ing Dasaratha to organi:ethe %erformance of Putra,aameshti +aagam" it 'as resolved that It is best to %erformonly under the leadershi% of RushyaSrumga" and he 'as invited and it 'as a grandsuccess) Cnlightened RushyaSrumga is su%reme sage) ;e doesnBt recogni:e anymaterial needs at all) ;e has no discriminations 'hat so ever) This is a good e7am%lefor the above discussed %rinci%le that only an enlightened %erson 'ith absoluteregulation" balance and control over his senses 'ith 'isdom and unbiased" tidy intellecthas right to %erform any sacred rituals to reali:e the boons $ virtuous fruits)

On the contrary ,ing Nahusha %erformed > s'amedha +a@na for the %osition ofattaing Indra (ruler shi% of the heaven" though managed to reach u% to the seat" butcould not manage to e7%erience and fell %rey to his sensory 'ea&nesses" got cursed tota&e the life form of a %ython and live in some forest for a long time)

nother great &ing called Nruga has done lot of charities

'hich included donating co's 'ith horns of golden covers and feet decorated by goldenshoes and several ornaments regarded as virtuous acts and earned lot of boons to hiscredit still 'as told to have ta&en the form of a garden li:ard that lived in a useless 'ell)These 'ere from some of the mentions in Sri -at .hagavatam) The reason for this 'asthat they had %erformed the rituals 'ithout the balanced mind that is achieved throughshar%ened intellect by %ractice of +ogam and hence 'ere mere acts oriented to'ardsachieving fulfillment of desires and hence 'ere suitably re'arded 'ith a%t boons andcurses)

It 'as discussed already at length and re%eatedly 'ith reference to various standardsfrom the scri%tures that Ca


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lso it 'as clearly laid out %art of the %rocess in the %ractice of all sacred rituals anddaily routine rituals) .ecause Praanayaamam is a must for any %erformance of ritual

actions) Reason being the mind tends malicious 'hen filled 'ith material 'ants" lac&sintellect A 'isdom) Sacred Scri%tures (6edam clearly stated that any acts %erformed'ith malice or biased selfish mind do not yield standard results)

Sruti/ Praanayaama 6isuddhhatma +asmaat Pasyati Tat%aram 1

Tasmaannatah Param ,imchit PraanyaamaditiSrutae 11

One 'ho %ractices Praanayaamam attains clean mind and sees$reali:es the Selfinside) ;ence there is no other holy ritual than Praanayaamam as %er Sruti or 6eda)

lso laid out in 6eda (sacred scri%tures that 'orshi% Rudra by being Rudra and'orshi% 6ishnu by being 6ishnu) There are these standards reiterated in um%teennumber of various other scri%tures also and ;ence any sacred activities do not yieldsu%%osed results 'hen %erformed 'ith *alse Cgo" selfish %ersonal desires) The sub@ectof Praanayaamam shall be further discussed ahead in more detail)

Yogam

Ref)/ Samyogo +oga 9chyataeE

+ogam means the union of t'o entities) The t'o entities here refer to Praana and%aana 'hose union results in ,no'ledge bsolute or reali:ation of Truth bsolute)


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This %rocess is e7%lained briefly by Sri ,rishna Para-atma in Sri -at .hagavadgitaas belo'/

Ref)/ S%arsaan ,rutvaa .ahir.aahyaamScha&shuSchaivantare .hruvooh 1

Praana%aanau Samau ,rutvaa Naasabhyamtara #harinau 11

+ataendriya -ano .uddhir-unir-o&sha Paraayanah 1

6igatecchhaa .haya,rodhaa +assadaa -u&ta evasah 11

-uni means a devotee 'ho has aimed at liberation and has the ability to differentiate ordiscriminate the material (entities 'ith forms and names and celestial soul) ;e'ithdra's his mind and senses from all the 'orldly affairs or avocations" his %hysicaleye sight %ointed to'ards the center of the forehead" balances the Praana and %aanaforces by internali:ing and thrusting the breath 'ith balance along both nostrils tobehind the nostrils thrusting in'ards and u%'ards above oro%haryn7 s%ace in to thecenter of the head region) .y this %ractice one gets to attain control over his senses"mind and intellect" letBs go all avocations" desires" fear" anger and anguish and achievescom%lete liberation and reali:ation of self" truth" bliss absolute)

State of #om%lete 0iberation means dro%%ed the identity$ego once and for all andal'ays" i)e)" both 'hile bearing the %hysical form A name (body and even afterdro%%ing of the bodily entity)

.y driving the forces of Praana and %aana dee%er and inner beyond nostrils" theyunite above at the face of .rahma Naadi i)e)" center of the head above

oro%haryn7) Then the life force being one reali:es the self $ soul gets liberated from allsins" stays centered in the SC0*E" finding it as his original identity (dro%s his ignorantidentification 'ith the bodily form A name) Thus he 'ins to gain absolute control overhis mind" ego and intellect" and shreds mean avocations" desires" fear" anger andanguish) So to 'in over all the negative traits one needs to unite the duality re%resentedby dual forces Praana (u%'ard$in'ard thrust along ins%iration 2 %aana (do'n'ard $out'ard thrust along e7%iration as one stable subtle Praana (absolute life force in the#hida&aasa)


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It should not be misinter%reted or misunderstood that the %ractice of Praanayaamai)e)" regulating the Praana and %aana forces is nothing but regulation of movement of

air %assing through nostrils as inhale and e7hale)

It is not intended for victory over life force leading to deathlessness or nondecay of the%hysical body)

Ref)/ Praana%aanau Nischaya .udhhya ;rudiRudhvaa .hittvaa

Sarvaan Samsaya .amdhaan 6ishayoathaan

(.rahma Gita

Reali:ation of bsolute Truth results from uniting the Praana and %aana in to onesubtle life force) Due to the division of the subtle life force in to t'o namely Praana and

%aana" leads to all confusions" ego"


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ll %ervading &no'ledge (Samvit or consciousness is collective mind) Sruti stated/-ana3naana-anutaeE meaning -ind is nothing but &no'ledge in itBs %ure state) -indis moved or vibrating due to the vibration or movement of the Praana (life force) So

'hen mind is stabili:ed and focused that is concentrated due to victory over %raana(stabili:ation" absolute truth is reali:ed)

Sruti/ #hittae #halati Samsaaro Nischala -o&sha9chyataeE

(+oga Si&ho%anishat

The cause of the creation of the universe or cause for Ignorance (@naana is thevibration of the mind) If mind is stable it is the state of liberation) The cause for vibrationof the mind is the vibration of the vital force (Praana) The cause of the vibration ofmovement of vital force is %aana or the do'n'ard$out'ard thrust of the life force)Jhile the natural tendency of the Praana is to move to the origin and be stable" theattribute of do'n'ard fall of the life force is termed %aana and that is %ull do'n of thePraana (vital force) This created or caused the vibration u% and do'n) That is 'hy theignorant mind is restless)

Sruti/ Oordhvam Praana-unna+aty%aanam Pratyagasyati

(,atho%anashat

%aanaat ,arshati Praanam Prano %anamcha ,arshati

Praana%aana Sama&shi%taStadhaa 3eevo Na 6isramaet

(Dhyaana.indoo%anishat

s told above in the 9%anishats" Praana becomes stable by %ractice of +ogam andreversal of %aana Direction) This is 'hat is referred to as stability of mind or NonDualfocus (C&aagrata) This %ractice ends u% in 3naana (Reali:ation of Truth)


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Ref/ 6rutti;eenam -anah ,rutyaa ,shetra@nam Paramaatmani

e&ee&rutya 6imuchyeta -u&hyoyam +oga6uchyate

( shtaava&ra Geeta

;ence 0ord Sri ,rishna gave utmost im%ortance and Taught about %ath of the +ogamand itBs %ractice in .hagavat Geeta) Jhen Praana and %aana are together %ulledu%'ards and %ractices +ogam as fine sound is %roduced) It is called Om or Sound ofthe life force (Naadam)

Ref/ Om&aaram Paadaso 6idyaat Paadamaatra NaSamsayah

C&amaatraa Dvimaatraascha 6ibhedatah

rthamaatraa 6araa@neya ta Oordhvam Paraat%arah

(.rahma 6idyo%anishat

Om&aar has four


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(Patan@ali +oga Sutra

One should %ractice and behave 'ith Non6iolence" celibacy" and not

e7%ecting$acce%ting any material gain for the %ur%ose of cultivating $ develo%ingcontentment 'ithin) 3ust li&e a sic& %erson observes strict A cautious diet for s%eedyrecovery" +ogi must also observe similarly good food and %hysical habits) 0i&e fore7am%le one should avoid e7cessive use of bitter" sour" s%icy as 'ell as eat little andlimited


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are s%ringing from the mind only) ;ence all these are lying in the mind only) The minde7%eriences slee%E some time" %eaceE and all activeE avocations during the rest of thetime) So one must understand that these three traits are that of the mind) Of all theabove three traits slee%E is inactive$dormant state (Tamas 4 Dar&" %eace is the stateof ha%%iness (Satva 4 #alm A elite" -aterial vocations 4 termed activeE (Ra@as 4

Restless) ;as it been mentioned any'here in the vedic scri%tures that sitting


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.y restraint of movement of life force mind vanishes in to soul absolute) 6ery fe' ta&enote of the fact that life force has the basic trait of activity) This is the fundamentalreason for giving e7treme im%ortance and %lacing the %ractice of %raanaayaam

(regulation of movement of life force very high in the %rocess of acH 6erse F8

Ref/ +assastra 6idhi-utsru@ya 6artate ,aama ,aaratah

Nasa Siddhimavaa%noti na su&ham na %araamgatimE

(.hagavat Geeta #ha%ter >H 6erse F5

;ey r@un! One must understand doBs and donBts correctly" should remain in boundsand act in accordance to the standards and norms laid do'n in the doctrines) Other'isethose 'ho behave and act crossing the lines according to their o'n 'ills and fanciesfulfilling their material desires" they can never be ha%%y either in this 'orld or beyond)

Sruti/ chaaryo 6eda Sam%anno 6ishnu .ha&to 6imatsarah

+oga@no +oga Nishthascha Sadaa+ogaatma&asSuchih

(dvaya Taara&o%anisht


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chaarya means he is the Guru (teacher" mentor" %hiloso%her" guide" guardian"thoroughly &no'ledgeable in 6edic scri%tures" ardent devotee of the lord 6ishnu (all%ervading su%reme %o'er" non@ealous" C7%ert and regular %ractitioner of +ogam"%ossesses a %ure" clean and calm mind from inside) ttention has to be %aid here to the

careful use of the term +oga@nahE and stress on cleansed by regular %ractice of+ogamE) There are many %ractices in the name of +oga) One has to ensure to ada%t tothe %ractice of that +ogam 'hich hel%s in attainment of thorough cleansing from 'ithinto'ards com%lete %urity such that one becomes devote to god and com%letely devoid of

@ealous$ego$hy%ocrisy) Still he must be continuing to commit to such %ractice in order toteach the same 'ith %erfection)

It 'as laid do'n in the scri%tures that one tends to slee% by sitting 'ith closed eyes andgets distracted to'ards ob@ects in front and around by if sitting 'ith o%en eyes) s

-entioned in .hagavat Geeta" One should %osition eyes in a semicircular sha%e anddirect the focus of the sight to the center of the forehead) Cyes should not be closed)Jhen eyes are closed" tends to slee%y) Jhen felt slee%y" a sort of dro'siness develo%sand feels li&e rela7ed) -any ignorant" una'are of the effect of slee%y dro'siness"mista&e the e7%erience to that of %eace of mind) Similarly it is not %ossible for one tocontrol the minds of many others) No'here one finds such mention in any authenticscri%tures

ThatBs 'hy r@una


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Sri ,rishna Re%lied/

Ref/ samsayam -aha.ahoo" -ano durnigraham chalam 1

bhyasenatu ,aunteya" 6airaagyenacha Gruhyate 11

samsayataatmanaa +ogo dush%raa%a itime matih 1

6asyaatmanaa tu yatata sa&yo vaa%tumu%aayatah 11

(Srimat .hagavat Geeta #ha%ter H verses 58" 5 A 5H

ns'er/ Oh r@una! No doubt that it is very difficult ta&e charge of your mind in to yourcontrol) ;o'ever by %ractice and detachment thoroughly it is not im%ossible though)Other'ise 'ithout controlling the mind and itBs avocations it is too difficult to reali:e andvisuali:e all%ervading divinity) Thus 'ith the hel% of the %ractice of detachment andsuch techni


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Stay centered in I i)e)" Soul by resorting to %ractice of .uddhi +ogamE

Ref/ hamaatma Guda&esaE

(.hagavat Geeta #ha%ter > verse F

r@una! I am the eternal soul tmaE) Sri ,rishna Paramaatma taught that .udhiyogam is nothing but +ogam that leads to calmness and concentration of the mind);ence soul is the state of ultimate %eace) Thus by focusing on your form of soul canonly result is ultimate %eace and restfulness) Peace of mind is not attained .y %ayingattention to anything else or sitting 'ith closed eyes is the essence %ostulated by all%hiloso%hic doctrines) Soul is the finest center of innermost seat of oneBs o'nintelligence (.uddhi Guha) Therefore the same should be &no'n and identified 'ith the

hel% of the e7%erienced teacher and one must %ractice the concentration of mind on that%oint and detach from everything else to achieve and e7%erience bliss and ultimate%eace) Other'ise it is never going to ha%%en is the firm dictate of the doctrines of%hiloso%hy)

Those 'ho act by resorting to the guidelines of Sruti$Smriti are divine embodiments)nd the o%%osite are those 'ith evil 'ill) Such evil 'illed 'ill miss the eternity and falldo'n endlessly to the lo'er levels as mentioned in .hagavat Geeta) 0o'er levels meanta&ing birth in the form of nimals$birds etc)

Om Santih! Santih! Santih!

Devotion

0oving the lord of lords is to be &no'n as Devotion) It is a matter of common sense thatIf one has to love any and be loved then must &no' that %erson and his 'here about'ell) Jithout such &no'ledge no one can accom%lish such goal of being loved) *ore7am%le if somebody 'ants a %recious stone" he must &no' ho' it loo&s" 'hat and'here it is e7actly 'ithout &no'ing 'hich one might end u% finding an ordinary %iece ofstone" a loo& ali&e but not 'hat he 'anted e7actly) 0i&e that is of no use" similarly not&no'ing 'hat is divine and 'ho is god and 'here he is" 'orshi%ing god ambiguouslyone cannot accom%lish the goal) Cveryone &ee%s hearing in this 'orld that that god isone and all %ervading) No matter ho' foolish one is" by sim%le reasoning one can


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conclude


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be fe' manifest s%ecific names A forms one can never really understand the divinity) Itis li&e trying to find and love 3ohn and end u% 'ith some Tom) It is because of not&no'ing 'ho 3ohn really is) If one loves 3ohn" he must be &no'n 'ell" found and loved)That is 'hy it 'as em%hasi:ed in the scri%tures that only by &no'ing correctly 'ho godis" and 'orshi%ing one attains self&no'ledge and enlightenment) God rests above and

the living being do'n and the living being loo&s do'n and sees" e7%eriences andmingles 'ith the 'orld belo') So it is difficult to find the God) If one 'ants to loo& at theson" should turn head u% and loo& u% in the s&y and should not loo& do'n'ards belo'on to the ground) To get clarified r@una


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'here he is ;o' can they ever love and be loved by the God 'ho they never cared tofind e7actly) ;is *orm is Om and ;is name is Om (Pranavam

Ref/ Om&aaram Pranavo 3natvaa Pranavo .rahma Nirbhayam 1

Pranave Nitya +u&tasya Na .hayam 6idyate ,vachit 11

(-aandoo&yo%anisht 4 Gauda%aada&aari&a

It is to be &no'n that Pranava is nothing but Om&aaram) Pranava alone can the divineabsolute) The one 'ho stays together and centered 'ith Om" conscious about Om"&no' fear any'here) If the tone" rhythm" rhyme are not good" Jhile chanting$singingusing names 'hether Rama or ,rishna or anything else" audience can never be ha%%y)So one must &no' that the sound may be delightful or irritating but god is not so)

-oreover to %ronounce the same one needs to use" Toungue" Teeth" 0i%s" @a's etc) inthe mouth) Je can s%ell it as combination of letters) .efore being uttered" those soundsand 'ords are in the form of everything) That is 'hy a lot of im%ortance is being given tothe sound 'hen it comes to recital of 6eda) The systematic rising of tone is to direct theenergy flo' u%'ards to touch and merge 'ith the heart of head or seat of the soul andthus derive the e7%erience of the true ha%%iness) On the contrary shoutings%ells$Name$Om @ust loud and %rolonged 'ill only result in loss of energy" doesnBt leadto the reali:ation of god" and cannot cultivate the real devotion) Since %ractitioners of

such incorrect means of diverting mind on names and forms" cannot find salvation)Those 'ho as%ire to attain salvation should &no' 'ho the soul or god is" merge orabsolve the mind in the soul" e7%erience the true ha%%iness by being that alone)Salvation is nothing but release from the 'orldly bonds and attachments) Then 'hat isthe bond ll scri%tures teach that acts of desire are bonds) ho' can one get rid ofurges and conse


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bsolving oneBs illusory self iE (cage of body and mind in the True Self IE

(Soul $ C7istence bsolute is .ha&tiE) Reali:ing your original state of e7istence that isbeyond and the visible scene or 'orld)

Ref/ ,alau Smaranaan -u&tihE

Generally the above line is inter%reted by most %eo%le that one reali:es @ust by evencasual remembrances) Jhereas Smaran means Dhyaana (-editation) Jithout&no'ing these realities) .y uttering the so called sacred names loudly li&e shoutingslogans" dancing and @um%ing" a %erson loses %hysical as 'ell as mental energy ra%idlyand even may die sooner) Such %eo%le cannot even be categori:ed as ;uman beings)

.ecause" ;umans by definition and %ur%ose" are those 'ith the ability of distinguishingthe bsolute and relativity or illusion by 'ay of intelligent analysis and discrimination toachieve salvation and enlightenment) So this is to a%%eal to all to note the underlyingfacts from the Scri%tures and ignore the %hiloso%hy of convenience to 'in overignorance and attain .liss bsolute)

Knowledge (Jnaanam)

-any nondual %hiloso%hers advocate $ argue that one should leave aside all duties and@ust &ee% listening to 6edaanta) It is only by listening and remembering time and againabout nondual %hiloso%hy" one 'ould attain salvation is the theory of dvaita (Nondual Philoso%hers)

Ref/ Samnyasya Sravanam ,uryaat 1

0isten to nondual %hiloso%hy" .y renouncing i)e)" abstaining from duties) .ut then" ho'is it %ossible to attain salvation 'hile still %ossessing


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Ref/

-o&shai&a Sa&taa 6ishayeshu Raagam Nirmoolya Sanyasyacha Sarva&arma

Tachraddhayaa +ah Sravanaadi Nishtho Ra@as'abhaavam Sadhunoti .uddheh

(6ive&a #hoodaamani

Through com%lete renunciation of all 'ishes in material avocations" and abstaining fromany desirous acts" if one focuses @ust on listening to nondual %hiloso%hy" he shall beable to dro% the


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(.hagavat Geeta #ha%ter verse H

r@una! Renunciation (Sanyaas 'ithout %ractice of +ogam causes Grief (Duh,ham

Ref/ Ra@asastu Phalam Duh,ham

(.hagavat Geeta #ha%ter >8 verse >H

Sanyaasah ,armayogascha Nihsrayasa ,araa 6ubhou

Tayostu ,arma Sanyaasaat&armayogo visishyate

(.hagavat Geeta #ha%ter verse F

.oth abstinence from actions as 'ell as ,arma +ogam are sacred and good %racticesfor attainment of salvation" but by nature living beings cannot abstain from %erformanceof actions for even a minute" therefore %erforming actions along 'ith %ractice of&armayogam is the recommended %ractice according to Sri&rishna ParamaatmaBsteachings)

Ref/ S'abhaava@ena ,ounteya! Nibaddha S'ena ,armanaa

,artum Nechasi +anmamot&arishya S'aso%itat

(.hagavat Geeta #ha%ter > verse H

0iving being is bound by nature to %erform actions) Cven if someone desires to defy thenatureBs la' due to some delusion" nature forces him to abide by its la') So one canBtdo a'ay 'ith his orientation to act" because of his %reviously accustomed nature andhence renunciation is not %ractically %ossible and not a %hysical %rocess)

Sruti/ ,arma TyaagaanNaSamyaaso na %reshochaaranenatu 1

SamDhou 3eevaatma-anorai&yam Samnasah Pari&eertitah 11

(-aitraeyy9%anishat


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.y mere %ronouncement SamNyastam -ayaa Sarva ,armaaniE or sto%%ing to %erform'or& %hysically cannot be renunciation)

Devoting all sensual energies in the reali:ation of Su%reme .eing bsolute is the realSamnyas or renounciation) It means union of individual self in to the 9niversal Self andsuch oneness) ttainment of such union is +ogam and is not any other %ossibility orother'ise)

Samnyaasam L Samya& 2 Nyaasam means renunciation of all avocations and activitiesvery 'ell)

If one has to %ractice renunciation of all activities 'ell" the innate nature of acting The


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(-anusmriti

.y restraint of use of internal and e7ternal sensory faculties and associated body

organs" one can achieve to reali:e$vie' the 9niversal soul 'ithin oneBs o'n self)Practice of rituals li&e *asting etc) In the name of restraint of 'orldly actions andavocations may @ust lead to degeneration and destroy of the body) .y s%oiling body" theintelligence ) asa&ti (Normal urge for anything F) dhyaasa&ti(serious$strong urge" such that one doesnBt care about anything else and highly focused


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on that one sub@ect of urge and 5) tyamtaasa&ti (C7treme 9rge/ Cverything loo&s li&ethe sub@ect of urge it com%letely occu%ies oneBs mind" this is an e7treme 'here%ersuasion turns in to %erce%tion) Jhen one %ursues reali:ation of .rahmam veryseriously i)e)" strong urge" because the mind is highly focused on .rahmam" hegradually starts derecogni:ing anything other than .rahmam) Then attains the

e7%erience or feels the soul eternal (The .rahmam every'here around in and aseverything i)e)" reali:ation of 'hat is meant by Sarvam ,halvidam .rahmaE" thus the'hole creation a%%ears as .rahmam due to the C7treme 9rge or tyamtaasa&ti)

Ref/ Pratyag.rahmani #hittai&aagrata 3i@naasetyardhah

(6ichaara Saagaram

The focus and concentration of mind on all %ervading .rahmam is the meaning of

3i@naasa) Therefore in this %rocess 'here is the room for analytical study of nondual%hiloso%hy by mere listening to" more over

Sruti/ Saamto Daamta 9%arati Titee&shu Samaahito .hootvaa

atmanye 6aatmaanam Pasyet

The above


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Sruti/ 6isham Trushtyamrutam Drushtvaa 6isham tya@ati .udhimaan

atmaana-a%i Drushtyaaham naatmaanaam Tya@aamyaham

Jhen an intelligent is offered %oison and Nectar Divine" he obviously chooses theDevine Nectar and leaves the %oison) Similarly" an intelligent distinguishes Soul Divine(atma and NonSoul (naatma i)e)" -aterial 6s) Immaterial leaves the materialavocations) naatma means anything that is %erceived as that is o%%osite to atma);ence all these material %erce%tions and avocations vanish u% on SelfReali:ation) So'hat is needed is the tric& to or code brea&er to SelfReali:ation

Ref/ Sarva .hootastha -aatmaanam Sarva.hootaani #hatmani

Ce&shate +oga +u&taatmaa Sarvatra Sama Darsinah

(.hagavat Geeta #ha%ter H verse F?

devote +ogi sees himself in every being and every being in himself due to his maturedvision of e


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,no'ledgeable human fter several lifetimes attains the &no'ledge of absolute orJISDO- that 'hatever is found all around is that 'hich is all %ervading&no'ledge$bliss$truth only 4 6aasudevassarvamitiE) Such %eo%le are the rarest of rare)

There may be many listening to %reaching on nondual %hiloso%hy but those 'ho havee7%erienced that 4 6asudevassarvamitiE $ Sarvam ,halvidam .rahmaE are rarest ofthe rare)

Sruti/ 3anmaantaraischa .ahubhiryogo 3naanena 0abhyate

3naanamtu 3anmaNai&ena +ogaadeva Pra@aayate

(+oga Si&ho%anishat

&no'ledgeable is one 'ith ordinary &no'ledge or information about Truth $ bsolute)fter several life times of %ursuit one is blessed 'ith the %ath of %ractice of +ogam thatalone leads to the &no'ledge $ bliss $ absolute truth that 6aasudevassarvamiti) One 'ithvisual defect Di%lo%ia sees t'o moons) No matter ho' 'ell it is e7%lained by any no) of%eo%le" he sees the moon only as t'o moons) Once this defect in eyes$vision isrectified" he need not be told by any one" he naturally sees only one moon) ;ere isvisual defect is a&in to ignorance$dar&ness) 0ac& of &no'ledge of truth or ignorance isnothing but defective half &no'ledge) vocations of the mind im%air the vision and thuscover and hide the absolute from the vie') vailable ca%acity in the light of &no'ledge isnot ade


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The avocations are the result of the trait of Ra@as means the tendency to act relentlesslyand is the root cause of all desires 'ills and fancies that cover or hide the truth frombeing vie'ed$e7%erienced)

Ref/ avrutam 3naana-aetaena 3naanino Nitya6airinaa

,aamaRoo%aena ,aumteya! Dush%ooraenaanalaenacha

(.hagavat Geeta #ha%ter 5 verse 5?

The desirous nature is such that of fire 'hich is never %ut off (that means it &ee%sburning as long as you &ee% %utting in more and more fire'ood in it" so the 'ants are

unlimited and ever gro'ing 'hich is the main foe to the see&er of Truth) Such 'ishfulnature is the root cause of one being blinded from truth and getting carried a'ay inendless dece%tion)

Ref/ ,aama .andhanamae 6aeda Naanyadasteeha .andhanam

,aama .andhana -u&toahi Naeha.hooyoabhi 3aayatae

(6yaasa 6achanam

One gets liberated from birthdeath cycle by liberating oneBs o'n nature of relentless'ishful thin&ing" there is not any other bonds than desires is the ascertainment by Sri6aeda6yasa in his 'ords referred above)

Sruti/ Purushasya Su&haDuh&haadi 0a&shanam #hittadharmah

,laesaroo%atvaabandhoa .havathi Tanniraodhanam 3eevanmu&tih

One reali:es Self$.rahman$God" 'henever the everdesiring nature of his mind isdestroyed) ;ence one must reali:e that the desires are the stumbling bloc&s on the %athof the sincere see&er of truth) The root cause of desires is the trait of Ra@as (tendency to%ursue and act out of desirousness)


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Ref/ Ra@asastu Phalam Duh,ham

(.hagavat Geeta #ha%ter >8 verse >H

Root cause of all %leasures and %ains is the mind) Jhen mind is freed from %ains" a%erson is said to have been liberated or 3eevanmu&ta

Only by destroying the tendency to act" grief can be eradicated) ;ence to attain thestate of liberation 'hile living (3eevan-u&ti one has to eliminate his urges andtendency to act for their fulfillment)

Sruti/ #hittasyahi Prasaadaena ;anti ,arma Subhasubham 1

Prasannatmani Sthitvaa Su&ha-a&shaya-asnutae 11

Jhen the mind is clean devoid of dirt" it feels ha%%y and glo's brightly) Such ha%%ymind lies centered in Soul leading to everlasting %eace and bliss) The trait of tending toact out of urges (Ra@as is the Dirt in mind)

Ref/ .andhasya ;aeturmalinam Ra@oGunam

(6ive&a #hoodamani

The root cause of bonds causing %ain is Ra@as) If the Ra@as is removed and overcomethat results in %eace of mind

Ref/ 6i&shae%aSa&tee Ra@asaS'abhaavah

(6ive&a #hoodamani


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Oscillating mental energy is Ra@as

Ref/ 6i&shae%o +asya Naastyasya .rahmavitvam Na -anyate 1

.rahmaivaaya-iti Praahuh -unayah Paaradarsinah 11

Jhoever 'ins over oscillating mental energy loss" is not merely one that has &no'n.rahman but becomes .rahman himself) This has been %roclaimed seers that havereali:ed the Truth) Thus it is to be &no'n that one 'ho 'on over Ra@as is the .rahman)

Ref/ atmaaNaatmaa&aaram S'abhaavaDavasthitam Sadaa#hittam 1

atmaanyaa&aaratayaa naatmaDrushtim 6idadheeta 11

(.rahmaSootram 4 .haashyam

.y nature mind is both in the form of immater or divine self as 'ell as matter or nonself)

.y eradication of the form of the avocation full mind" the reminder form is so naturallyand originally brahman itself) That is 'hy Sruti %roclaims -anohi .rahmaE) Therefore inorder to reali:e the self or .rahman %ractice of +ogam is essential)

Ref/ +oga+u&toa 6isuddhaatmaa 6i@itaatmaa 3iteandriyah 1

Sarva.hootaatma .hootaatmaa ,urvanna%i Nali%yatae 11

(.hagavat Geeta #ha%ter verse =

+ogi being the one 'ith clean mind" full of %eace visuali:es the soul in all as himselfand he only e7ists manifested as everything all around) Such +ogi is not attached orbonded even 'hen seemingly engrossed in actions and avocations) Thus it is clear thatby %ractice of +ogam alone" one attains intelligence that com%rehends nondual natureof self$.rahman that is all %ervading) Identification 'ith divine self is %ossible only by%ractice of +ogam) The truth is that the vastness of the e7istence and manifestation ofall the different living and nonliving entities is the result of Ra@asoscillating mind)


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Ref/ Prutha&vaenatu +ad3naanam Naanaa .haavaan Pruthagvidhaan 1

6aetti Sarvaeshu .hootaeshu Tat3naanam 6iddhi Raa@asam 11

(.hagavat Geeta #ha%ter > verse F>

,no'ing the creation as numerous different classes of names and forms is Illusive(Ra@asi& ,no'ledge or rather ignorance)

Ref/ .aahyae Niruddhae -anasah Prasannataa

-anah Prasaadae Paramaatma Darsanam

Tasmin Drushtae .havabandhanasoa

.ahinnirodhah Padavee 6imu&tih

(6ive&a #hoodamani

The tendency of out'ardly actions to fulfill urges has to be arrested to calm the mind"then alone one can 'itness the %resence of all %ervading god$self) The state of evading

out'ardly urgefull actions is liberation as %er teachings of 6ivae&a#hoodaamani) Suchstate is attained by %ractice of +ogam)

Sruti/ +ogaenaantarmu&ho .uddhih Tatoa Naasayatattamah

(,atho%anishat 4 .haashyam

Jhich means that by %ractice of +ogam mind turns in'ardly" destroys ignorance

Ref/ +atantoa +oginaschainam Pasyantaatmaanyvasthitam

+atantoa%ya,rutaatmaanoa Nainam Pasyantya #haetanah

(.hagavat Geeta #ha%ter > verse >>


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+ogi full of devotion and commitment find the God$divine self 'ithin the heartland oftheir o'n mind) Others" fail due to lac& of clean mind even if %ursued by any othermeans)

Ref/ Prasaanta -anasam ;yaenam +oginam Su&himuttamam 1

9%aiti Saanta Ra@asam .rahma .hootam&almasham 11

(.hagavat Geeta #ha%ter H verse F=

+ogi" 'ith a calm mind" as having eradicated the trait Ra@as" e7%eriences and &ee%sen@oying the ultimate bliss absolute" by being centered in .rahman)

Sruti/ +ogaena Rahitam 3naanam" Na -oa&shaaya .havaedvidhe

(+ogaSi&ho%anishat

0ord Siva %reached to #reator .rahma as above that &no'ledge about God (NonDualSelf divine 'ithout %ractice of +ogam (%ractical e7%erience doesnBt hel% to attainliberation or enlightenment) ;enceforth from the essence of all the standards from thescri%tures


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Ref/ +athaa Tandula Sam%ar&aat Naari&elam vinasyati 1

Tathaivoda&a Sam%ar&at Samoolam -adhu Nasyati 1

Tato -umu&shoastu +ataet&arma ,aaryam Na&imchana 11

See&ers on the %ath of &no'ledge are bound to get distracted by engaging in anyearthly avocation and actions" @ust li&e #oconut %reserved in contact 'ith Rice or ;oneycontaminated by Jater are bound to get rot)

Therefore an ascetic see&er 'al&ing along the difficult %ath of &no'ledge for liberationand enlightenment must not be dra'n to'ards any earthly actions) This also infers thatanyone having influences of feelings of grief" sorro'" %leasure etc)" should not renounceand instead %ursue the %ath of ,arma +ogam) ;e only deserves to act but not toabstain) Practice of +ogam matures and stabili:es oscillating or vibrating mind(dissi%ation of energies" hel%s to stay detached from the actions being %erformed"stays focused in &no'ledge of self even though is surrounded by obligations to act inearthly avocations and eventually hel%s attain salvation sooner or laterK

;ence 0ord ,rishna recommended only the %ath of ,arma +ogam to r@una &no'ingfully 'ell that he is not eligible to be an ascetic at that time) ll social humans fall in thiscategory only bearing very fe' rare e7ce%tions)

Ref/ ,armanyeavaadhi&aarastae -aa%haleshu ,adaachana

(.hagavat Geeta #ha%ter F verse >8

Sruti/ Dehoomiti Sam&al%oa -ahaa%aa%am

The sense of body as self and as e7istence is itself hell


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Ref/ Daeham %asyateeti PasuhE

Ref/ Sareeramaeva S'aatmaanam Pasyaateeti Pasurmatah 1

Taddarsichaet Panditoa%i Tasyaa%yasya ,imamtaram 11

One 'ho recogni:es only the bodily a%%earance and e7istence and confuses 'ithabsolute self" even though &no'n to have amassed 'ealth of &no'ledge of this 'orldand scri%tures is himself in no 'ay different from any other animal)

dded by D,/ (6idyaa 6inaya Sam%annae .raahmanae Gavi ;astini 1

Sunichaiva S'a%aa&aena Panditaah Sama Darsinah 11

(.hagavat Geeta #ha%ter verse >

On the other hand the true scholar 'eighs all 'ith e


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Naanaatma .haeda ,al%ita 3naana-a@naanam 11

(Niraalamboa%anishat

True &no'ledge is that ability to recogni:e and visuali:e the one true self in thedelusively a%%earance of the 'orld as full of many living and nonliving beings andbeing sure of the fact that there is nothing else other than the true consciousness) Onthe contrary" acce%ting the a%%earance of many names and forms as several selvesand treating as such 'ith discrimination in the one and only e7isting absoluteconsciousness is height of ignorance $ nothing but foolishness)

Some of the Teachings of Sruti are as above and there is nothing contradicting thefollo'ing statement of Sruti i)e)" 3naanaadaevatu ,aivalyamE

Thus" It is obvious that true &no'ledge is not limited to listening$s%ea&ing about truth but

e7%eriencing and reali:ing the truth) So 'ith the hel% of discriminative intelligence" onemust &no' the nature A e7istence of absolute self in this volatile and dece%tive 'orldand reali:e the truth through %ractice of +ogam)

+u@yatae naena Iti +ogahE 4 the literal meaning of the 'ord +ogam is that it is themeans$hel% to reali:e the reali:able" tool or &no'ho' $ 'here 'ith all to get the gettable)The one to be reali:ed and one only thing to get or achieve is the reali:ation of trueself $ the truth absolute $ everlasting bliss

One devoid of cleansed mind is bound to %ossess the confusion of selfidentification asthe cage of body and mind) Such %eo%le cannot attain true renouncement from material

'orld)

lso it 'as %roclaimed in various Sruti and Smriti (the sacred 'ords from theenlightened saints 4 com%iled as sacred scri%tures that by cleansing of mind" one cansee $ e7%erience the %resence of the one and only nondual self) Therefore it im%liedthat there is no real need for listening to lectures on nondual %hiloso%hy" 'hereas%ractice of +ogam is an Cssential %ractice)

6arious References are as belo'/

Ref/ +ogaagnirDahati ,shi%ram sesham Paa%a Pan@aram 1

Prasannam 3aayatae 3naanam 3naanaanNirvaana -ruchati 11

(,oorma Puraanam

Sruti/ -anah Prasamanoa%aayoa +ogaE Ityabhidheeyatae 11


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(-ahoo%anishat

Ref/ +ogaena Gata&aamaanaam .haavanaa .rahma #ha&shasae

(9ttara Geeta

Ref/ +oga +u&toa 6isuddhaatmaaKK)

(.hagavat Geeta #ha%ter verse =

Ref/ +am Samnyaasamiti Praahuh +ogam Tam 6iddhi Paandav!

(.hagavat Geeta #ha%ter H verse F

Ref/ +oga +u&toa -unir.rahma Na chiraenaadhigachati

(.hagavat Geeta #ha%ter verse H

Ref/ Nahi 3naanaena Sadrusam Pavitramiha 6idyatae 1

Tats'ayam +oga Samsiddhah ,aaleanaatmani 6imdati 11

(.hagavat Geeta #ha%ter 8 verse 5

Ref/ Saam&hya +ogau Pruthagbaalaah Pravadanti na %anditaah 1

Ca&ama%yaasthitih Samya& 9bhayoarvimdatae Phalam 11

(.hagavat Geeta #ha%ter verse 8

Ref/ +atsaam&hyaiah Praa%yatae Sthaanam Tadyogaira%i Gamyatae 1

Ca&am Saam&hyam cha +ogam cha +ah Pasyati na Pasyati 11

(.hagavat Geeta #ha%ter verse

Ref/ +ogah #hittavrutti Niroadhah

(Patam@ali +oga Sootram

Ref/ 3yaayasee #haet ,armanastae -ataa .udhir3anaardana!

Tat&im,armani Ghoarae -aam Niyoa@ayasi ,aesava


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(.hagavat Geeta #ha%ter 5 verse >

Ref/ 6yaamisreaneava 6aa&yeana .uddhim -oha +aseeva -ae 1

Tadae&am 6ada Nischitya +aena Sreayoaha -aa%nuyaam 11

(.hagavat Geeta #ha%ter 5 verse F

Ref/ 0o&easmin Dvividhaa Nishthaa Puraa%roa&taa -ayaanagha 1

3naana +ogaena Saam&hyaanaam ,arma+ogaena +oginaam 11

(.hagavat Geeta #ha%ter 5 verse 5

r@una


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yu&tasya means one 'ho is not +ogi" 'ill not attain &no'ledge of truth by mereintelligent reasoning and logic) One 'ho is not an accom%lished +ogi cannot reali:e thegod because the trait of Ra@as is not eradicated unless +ogam is %racticed" means themind is filled 'ith dirt called avocations) Jithout reali:ation of self" there is no %eace ofmind) ;o' can one be in state of everlasting ha%%iness or absolute bliss) No chance!

Ref/ Ta%as'i.hyodi&oa +ogee 3naani.hyoa%i -atodhi&am 1

,armischabhaadhi&oa +ogee Tasmaadyogee .havaar@una11

(.hagavat Geeta #ha%ter H verse 8H

One 'al&ing along the %ath of %ractice of +ogam for selfreali:ation is su%erior toascetics on the %ath of &no'ledge or %ractitioners of austerities etc) ;ence lord ,rishna

unambiguously strongly advocated to r@una to %ractice +ogam and be a +ogi) #leanmind is achieved by Practice of +ogam) #lean mind can reali:e the true self $ God $truth) ;ence follo' the one and only %ath of ,arma +ogi) ;ence 0ord ,rishna rightlyadvised r@una advocating @ust only one %ath of ,arma +ogam clearly)

It is a%%ealed to the readers that there are several %ractices famed as %ath of +ogam).ut there is one and only one clear %ath of +ogam Practice %ointed to by 0ord ,rishna'hich can alone hel% the %ractitioner attain unbiased" im%artial and unselfish state ofmind that can let the actions of the +ogi to be entirely nondesirous" nonbinding andhence senses in com%lete control" %ure mind and thus liberated$enlightened$selfreali:ed)

Yoga Jnaana Prakasika

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Transcript of Yoga Jnaana Prakasika