Swami Chidananda - Lectures on Raja Yoga

Lectures on Raja Yoga

By Sri Swami Chidananda

SERVE, LOVE, GIVE, PURIFY, MEDITATE, REALIZE So Says

Sri Swami Sivananda

Sri Swami Sivananda Founder of The Divine Life Society

Sri Swami Chidananda

First Edition:1976

Second Edition:1991 (3,000 Copies)

World Wide Web (WWW) Edition: 1999 WWW site: http://www.SivanandaDlshq.org/

This WWW reprint is for free distribution

© The Divine Life Trust Society

ISBN 81-7052-081-9

PREFACE

Peace be unto all beings!

AdorationsuntotheAlmightyLord!HomageuntothegreatSagePatanjali,theancient expounderofthescienceofRajaYoga!SalutationstoWorshipfulMasterGurudevSivanandaat whose Feet this book is offered in reverence and devotion!

IamhappytogivethisbriefPrefacetothislittlebookonthesubjectofRajaYogaeditedby SriSwamiVimalananda,whohasbeenadevotedhelpertomeininnumerablewaysoverthepast morethantwodecades.ThematterinthisbookcomprisesaseriesofclasslecturesgiveninBeirut (Lebanon)attheYogaShantiNiketanwhereIhadbeeninvitedbytheFounder-Director,Mrs. LouisaRaaff,knowntoherstudentcirclesasMotherShantaandMotherSwamiLalitanandaji,who generouslyhelpedtowardsthistrip.IwenttoBeirutandstayedforsixweeksinthespringof1973 fulfillingaprogrammeofaseriesofclasslectures,Satsangas,meditationsessionsandpublic engagements.Twootherfriendswhotookgreatinterestinmyvisitandwereveryhelpfultomeare SriOmarMansaurandJeanPierreSara,bothspiritualseekerstakingkeeninterestinYogapractice andmeditation.TothesewonderfulpersonsIoweadebtofgratitudeandtakethisopportunityof recording it here.

Imustalsomentiontheyoungstudent,PanosTsakalianoftheAmericanUniversityat Beirut who arranged lectures at the University.

Theselectureshavebeengiveninverysimplelanguageavoidingtechnicaltermsasfaras possible.Theyareeasytounderstandastheywereoriginallyaddressedtoagroupofpersonswho werestrangerstoIndianphilosophicalthoughtsandthesubjectofYoga-Darshana.Itwasanew subjectandthefieldwasunfamiliartotheirthought-form.Assuch,thesetalkswerenecessarily madesimpleforthemtograsp.Anorderlysequencewasattemptedatthetimeoftheirdelivery. Therefore,thisarrangementmakesthepresentvolumesomethinginthenatureofaprimary text-bookonPatanjaliYoga.Henceitisfeltthatitmaybeofsomevaluetobeginnersandwould help them to get a preliminary knowledge of Ashtanga Yoga.

WhateverishelpfulandofanyvalueinthisvolumebelongstoMaharshiPatanjali,towhom Ipayhomage.Anydiscrepanciesandshortcomingsthereadermayfindbelongtome.Theentire project was undertaken in the spirit of Guru-Seva to Worshipful Master Swami Sivanandaji.

My many grateful thanks to each and everyone who has made this volume possible.

Swami Chidananda

First Lecture

RAJA YOGA IS A UNIVERSAL SCIENCE

BelovedImmortalSouls!RadiantChildrenofLight!Greetingstoyouallinthenameof Yoga.Yoga,theancientscienceofIndia,isthecommonheritageofhumanity,thoughevolvedin theEast,thoughpractisedandexpoundedinIndia.Thisscienceofattaininguniversal consciousnessisthecommonwealthofmankind.Itisasciencethatgoesbeyondthebarrierofany particularfaithorreligion,systemortheology,andtakesonthenatureofspiritualprocessthatis capableofbeingworkedoutwithintheinteriorofhumanconsciousnessirrespectiveofthe personality.Thisconsciousness,shinesastheuniversalcommondenominator,asthecommon factorinalllife.Itrunsasasubtleinvisiblecosmiclinkinalllife,justasathreadrunsasthe commoninnersupportthroughanecklaceofbeadsofvariegatedcolours,shapesandappearances, holdingthemalltogether,unifyingthemintooneobject,anecklace.HereisthisSutraorathread,a unity within diversity.

Consciousnessorthespiritualessenceissimilarlytheunifyingfactorthatunderliesall formsinthisuniversethatareapparentasdifferentobjectstooursuperficial,physicalgaze.All suchobjectshold,withintheirapparentdiversity,thisinnerUnityofConsciousness.Thespirit withinistheuniversalcommondenominatorunderlyingallformsofexistence,butithasbecome involvedinmentalprocesses,andthroughthemgotcaughtupwithinthemeshesofsensualand physical nature.

Yogapresentsasystemofliberatingthespiritualessencefromthisinvolvement,this entanglementinmentalandphysicalprocesses.Itachievestheeffectofrestoringthespiritual consciousnesstoitspristinestate,itsuntrammelled,pureoriginalstate.ThethesisofYogabased uponthedirectexperienceofthosewhobecameitsexpounders,isthatyourtruenature,yourreal andessentialnature,ispurebliss.Itispurepeace.ItisAnandaandSanti.Notsorrow.Notmisery. Notgrief.Notrestlessness.Notagitation.Nottears.Butpeaceandjoy.ThusRajaYogaisa scientificmethodofliberatingtheconsciousnessfromthebondageofmind,sensesandmatter.It doesnotcomeintoclashwithanysetofdogmaoranyspecificreligiousbelief.For,intheultimate context,ifyoutrytoanalysereligiontoitsgrossroots,youwilldiscoverthatallreligionshaveas theirultimateaim,showingtotheindividualthepathbeyondsorrow,thewaytosupreme blessedness.Callitdivinefelicity,calliteternalbeatitude,callitsalvation,emancipation, liberation—thetermwhichyouusedoesnotmatter;theaimortheultimateobjectiveofreligion remainsthesame.Ifyoutrytograspthecentralessenceofreligion,thecentralspiritbehindallthe elaborateritualsandceremonials,youwillfindthatitistobringmantoGod.AndthisRealityor thisCosmicBeingcalledGoddenotesastateofperfectionthattranscendstheimperfect experiencesofthisfiniteearth-life,thattranscendssorrowandsuffering.Itdenotesapositivestate of perfect joy and peace.

Yogathereforeisasystem,ascience,apractice.ThoughithaditsorigininIndia,thoughit wassystematisedbyapeoplewhoprofessedtheVedicreligionwhichwecallHinduism,Yogais beyondreligionandoccupiesaplaceinthespirituallifeofmanwhichisthecommonmeeting

LECTURES ON RAJA YOGA

groundofallhumanityandhascomedowntousinthis20thcenturyasapartoftheuniversal heritage of mankind.

The Nature Of The World

Yoga,byitself,isatermthatimpliesthebringingtoanendman’sinvolvementinsorrow andsuffering.Thelifeofmanhereinthisuniverseischaracterisedbyexperienceswhichhedoes notlike,experienceswhicharepainful,experienceswhichheseekstoavoidbutdiscoversbythe timeheapproachestheendofhislifethattheyareunavoidable.Thesearepartandparcelofwhat wecallearthlylifehere.Pain,sorrowsandsufferingsofvariouskindsseeminevitableandyetman allovertheworldtriestoavoidsufferingandsorrow,painandmisery,andtriestoobtain,somehow ortheother,astateofjoy,ofhappiness.Inthis,manfails.Hehasfailedinthiseversincethedawn ofcreation.Notsomuchbecausethisstateofabsolutetranscendingofsorrowandexperienceof absoluteblissdoesnotexist,butmerelybecausehesearchesforitinthewrongdirection.Helooks foritintheouterworld,inobjects.Andnowonderhefailstofindtheperfectandabsolute experienceofjoythere,becausefinitethings,changefulthings,perishablethings,imperfectintheir verynature,haveabeginningandanend;theyareconditionedintimeandspace.Thesethings naturallycannotgiveperfectexperience,becausethesethingsarefragmentary.Everythingis relative.Everythingisoneofapairofopposites.Andourrelationship,ourcontact,withallthingsis alsoshort-lived.Allcomingtogetherendsingoingapart,andoverandabovethis,thatvery instrumentthroughwhichmanhastorelatehimselftoallthingshereischaracterisedbymuch imperfection.

Whatisthatinstrumentthroughwhichmanrelateshimselftothisexternalworld?Thebody withthefivesensesisthatinstrument.Andthatprimaryinstrumentthroughwhichthedweller withinhastocontactandperceivethisphenomenalworldisitselfdefective.Ithasabirthand ultimatelygoestoexterminationindeath;allthefivesensesthroughwhichitperceivestheuniverse graduallyfailwhendiseasecomesandgraduallydestroysthem.Ifdiseasedoesnotdestroythem, thenaturalprocessinoldagemakesthemweaker.Eye-sightweakens,hearingfails,limbsbecome feeble,andallthesensesgraduallygrowcold.Thusthebodysuffersitsnaturalcharacteristicsof birth,growth,change,disease,oldage,decayanddeath.Numerousotherfactorsalsotormentthis body—factorsbeyondthecontrolofman—youhavenaturalcalamitieslikeearthquakesepidemic andfamine.Thenwar,revolution,wickedpeople,malariousmosquitoes,yellowfever, consumption,T.B.,cancer,venerealdisease,dysentery,cholera adinfinitum.Thentherearenatural calamitieslikethefuryoftheelements,coldwave,heatwave,drought,eithertoomuchrainorno rain, typhoons, hurricanes and blizzards.

Thentherearethoseotherafflictionswhichareman-madeandalsocomingfromvarious kindsofcreaturesandasthoughthesemiseriesarenotenough,fromwithinone’sownnaturethere arisefactorsthattormentanddestroythepeaceofthehumanindividual.Anger,hatred,jealousy, envy,frustration,disappointment,failuretoachieveone’sobjective,fiercepassionintheformof lustandgreed—thesefiresinthehumanbeinginflamehismind,tormenthisheartanddisturbhis peace.Howmuchoftheillsofmancomefromhisowninnerpsyche!Thevariousagitating conditionsuponwhichhehasnocontrol,thevariouscravings,desires,ambitionsandurgeswhich constantlykeepthemindinastateofturmoil—alittleofthisinnerinfernohasbeenperceivedand touched upon by Western psychologists.

So,elementsbeyondone’scontrol,otherformsoflifeoutsideoneselfandfactorswithin oneself—alltheseafflictmaninadditiontotheinevitablefateofthebody.Thus,realhappinessor joyseemstobeanever-recedinghorizonanditscontraryseemstobeanall-too-immediate ever-presentreality;andthus,man’squestforescaping,avoidingorovercomingpainandsuffering andenteringintoastateofjoyseemstobeawild-goosechase,seemstobeafutilepursuitdoomed tofailure.Andhopelessseemsthequestofmanforhappiness.Itispreciselyinthisareaofman’s aspiration,inthisareaoflife’squestthatthescienceofYogabecomesrelevanttoallofus.It becomesverysignificantandmeaningfulandveryimportant,foritemphaticallydeclaresthat despitethedeplorablefactthatsorrowisthenatureofthistemporaryearthlyexistence,thedestiny ofmanissupremejoy.ThatisthethesisofYoga.ThatistheemphaticdeclarationofYoga.Manis madefortheattainmentofsupremejoyandthissupremejoyorperfectstateofblissisnottobea post-mortemattainment,isnottobeanafter-deathstateofbeing,butitissomethingthatiscapable ofbeingattainedhereandnow.Andifmanwouldclaimhisbirth-right,itiswithinthereachof everyhumanindividualtoattaintothisperfectexperiencerighthere,evenwhiledwellinginthis body, in this very life.

The Purpose Of Yoga

ThepurposeofYogaistotrytorestoretomanhispristinestateofperfectbliss;andthisit doesbyliberatingthehumanindividualfromhisinvolvementinbody,sensesandmind.This involvementitselfistheprimecauseforkeepinghimawayfromitself,isthegreatestobstacletohis attainmentofthatexperiencewhichtheYogasciencesaysliesrighthere,presentatthismoment. Tobecomeliberatedfromthebondageofpain,thusbringingtoanendtheunionofman’snature withpain,isYoga.Howisthiscessationofpainbroughtaboutbyunitingtheconsciousnesswith thatwhichisofthenatureofBliss?Andthatfactorwhichisofthenatureofpureblissiscalledthe Self;iscalledBrahman;iscalledGod;iscalledAllah;iscalledIsvara,theThing-In-Itself, Ahuramazda.ItistheDeity.ItistheUniversalSoul,theCosmicReality,theEternalDivine PrinciplewhichistheAlphaandOmegaofallbeings,whichistheoriginandfulfilmentofthisand allthatexist.Tobringintoastateofonenesswithit,relateyourselftoitandachieveaperfectionof relationshipwithit,isYoga.Andtoachievethisend,youwillhavetocarefullywithdrawyour involvementinthepassing,thefinite,thelimited,thenon-eternal.Thisisacondition,isa prerequisite.Yogateachesboth—howtoseveryourconnectiontothenon-eternalandhowtoenter intothatconnectiontotheeternal,theall-perfect,theinfinite.Yogateachesthatboththeseaspects aretwoinone,thatis,unitingyourselfwiththeDivineandthusattainingtheBlisswhichyouseek invaininfinite,earthlyobjects.ThatisYoga.ThatisthepurposeofYoga.TheprocessofYogais theturningawayfromthatwhichischaracterisedbysorrow,bypainandwhichisperishable, destructible in its nature.

The Fourfold Path

Thisprocessofturningawayfromthefinite,fromtheimperfect,thetemporary,thepassing andenteringintoaconsciousconnectionwiththeEternal,withtheDivine,sumsuptheprocessof Yoga.Howthiscanbedone?Isthereonlyonewayoraretheremanyways?Theanswertothisis both.Thereisonlyoneway,andtherearemanyways.Andwhythisdualanswer?Thereisonlyone wayinthesensethatallYogaismovementtowardstheDivine,movementtowardstheInfinite, movementofthepersonaltowardstheImpersonal,oftheindividualtowardstheUniversal,

LECTURES ON RAJA YOGA

movementofmantowardsGod.So,thereisonlyoneYoga.Butthen,thismovementcanbe accomplishedthroughseverallevelsofthehumanpersonality.ThisGodwardmovement, movementtowardstheDivinemaybeinitiatedandcarriedoutthroughoneofother,or,oneormore ofthepowers,ofthecapacities,ofthefacultiesthatyoupossess.Anddependinguponwhichoneof thefacultyyoumakeuseofasamediumforbringingaboutGodwardmovement,movement towardstheReality,dependinguponthatfacultyYogaassumesaparticularpatternandderivesa particular name.

Ifyoudothismovementthroughphilosophicalspeculation,youmakeuseofyourintellect andyourpowerofreasoningasthemediumofattainingtheknowledgeandexperienceofthat Realitybydivertingyourconsciousnessasexpressedthroughintelligence.Thenyouarea philosopherandtheYogabecomeswhatisknownasJnanaYoga,JnanaYogaoftheVedanta Philosophy.And,insteadoftheintellect,ifyoumakeuseofyourfeeling,yourlovepotential,your abilitytolove,toexerciseaffection,devotion,sentimentalandemotionalaspect—thispotentialas yourmedium,thenitbecomeswhatisknownastheYogaofdevotionorthepathofloveorBhakti Yoga.Andifyoumakeuseofthepowerofyourthought,powerofthemind,willtourgeyourentire innerbeingtoresolutelymovetowardsGodortheUniversalConsciousness,determinedthatyou willnotallowyourmindtobedivestedordistractedinanyway,thenyoubecomeaRajaYoginor themysticwhotreadsthepathofcontemplation,concentrationandmeditation.Butinallthese methods,thoughtheymakeuseofoneortheotherfacultiesthatyouareendowedwith,theyseekto workouttheself-sameprocess,theoneidenticalmovement.Therefore,Yogaisoneinspiteof being different according to the medium of your movement.

Whythismovement?ThesinglereasonthatGoddidnotcreatemanfromtheassemblyline. Goddidnotcreatehimasastereo-type.Therearediversetemperaments.Thereisdiversenature, andalso,sometimediverseinclinations.Oneisinclinedtowardsaparticularpath;evenone’s naturehasabalanceofallthesethreeingredientsinequalproportion,mindandwill,intellectand rationality,devotionandlove.Yet,byone’sinclinationonemayhaveatendencytowardsone particularpath.Tosuitalltemperaments,allcapacitiesanddifferenttastes,diverseformsofa single,identicalapproachhavebeenevolvedintheancientlandofYoga,withoutdoingviolenceor alteringthecentralfactofthespiritualessence,meetingneedsarrivingoutofthediversityofhuman natureandtaste.Andamongvariouspaths,threemainpathsarejustnowmentioned.Approach throughtheintellectandrationalityisJnanaYoga,approachthroughdevotionandloveisBhakti Yoga, and approach through mind and will is Raja Yoga.

InIndia,thesedifferentpathsarebaseduponcertainoriginalsourcescriptures,certain definiteauthority,scripturesthatwerebroughtintobeingbythosewhohadexperiencedthe Reality.TheywerepeoplewhohadnotonlyexperiencedtheReality,buthadbecomeestablishedin thatRealityConsciousnesspermanently.So,theywereadepts,theywereperfectbeings,the MastersofWisdom.Andtheyhaveleftforthebenefitofposterity,theirWisdomandhintsabout themethodsinbriefaphorisms.Theyarejusthintsandpointers.Theseaphoristicteachingshavea certainlogicalunity.So,theyformedonesuccessivelogicalfieldofutterancesmakingupone wholesystem.Therefore,theyarecalledSutras.Sutraisathreadthattiedtogether,linkedtogether. Sotheyarenothaphazard.ThesegreatSutrasaretheBrahmaSutras,themostauthoritativeofall sourcesofaphorismsfortheVedantinorJnanaYogin,theonewhofollowsthepathofknowledge;

andtheBhaktiSutrasoftwogreatsages,NaradaandSandilya,thebasicauthoritysourceforthe expounding of the path of devotional philosophy.

The Nature Of The Mind

Andthen,theYogaSutrasofthegreatsagePatanjali,whichexpoundthesystemofmental disciplineandthetechniquetoturnthemindawayfromthepassingphenomenonandtodirectit towardsthepermanentreality.AnditistheseYogaSutrasofPatanjalithatweareconcernedwith. AsImentioned,thecentralthesisistheYogicvisionofman,Yogicknowledgeofman’sreality. Thoughapparentlyaphysicalcreatureandamentalpersonality,manisinrealityaspiritualentity. ThatspiritualentityisofthenatureofPerfectionandPeace.Itisthementalpersonalitythatkeeps deprivingtheindividualofanexperienceofone’srealspiritualReality.ThatspiritualReality whichisofthenatureofpureBlissisveiledoverbythemind-stuff;andthemind-stuffbeing constantlyinastateofunceasingactivity,holdstheconsciousnessofmaninitsgrip.Thus,the humanindividualiseverconsciousofhimselfasoneorotherofthemoodsofthemindandnever consciousofhimselfashealwaysisapartfromthemind,becauseofhisconstantlybeinginvolved intheceaselessactivityofthemind.So,theconsciousnessofhumanindividualiseitherthat‘Iam thinking’,‘Iamfeeling’,‘Iamseeing’,‘Iamhearing’,‘Iamtasting’,‘Iamtouching’,‘Iam smelling’,or‘Iamsleeping’,‘Iamremembering’,‘Iamdisapproved’,or‘Iamdissatisfied’,‘Iam inneed’,‘Iamhungry’,‘Iamhumiliated’—inthisway,oneisalwaysawareofoneselfasbeing somethingorotherinrelationtothemindandneverapartfromthisinvolvementinthemind.Thisis theproblem.AndthesagePatanjalishowsthewayup,tacklingthemindsuccessfullyinthelightof his deep knowledge of the mind.

Now,theEuropeanmodernpsychologistsalsohaveenteredintothestudyofthemind. Theyalsohavediscoveredthevagariesofthemind,differentstatesofthemindthatgiverisetolot ofimbalanceanddisturbanceandwhichmakemanmiserableandultimatelyevenbringabout physicalsymptoms,giverisetovariousphysicalstrugglingtoprescribevariousmethodsoftrying tofreehimselffromtheseconditionsbasedupontheirknowledgeofthishumaninteriormindand itsvagaries;butwithwhatresults!Morepsychologicaltests,morepsychologists,more psychoanalysts,morepsychiatrists,butmorepsychosesandmorecomplexes.Thesehavenot solvedanyproblem,buthaveonlyexpoundedman’sknowledgeoftheproblems.Soeveryone knowsnowthatthereisthiscomplex,thereisthatcomplex,thereisthisobsession.Manisnot anywhereneartoasolution.Whatmaybethereasonforthis?ItisPatanjaliwhowilltellyou. Because,allthosesolutionsthatthepsychologistsaretryingtoformulateandfindout,prescribe andworkout,stillliewithintherealmofthemind.Themainthinghasnotbeenachieved.Ifthere areahundredproblemsofaprisonerinsideajail,andthesuperintendentofajailortheministerof prisonersorthejail-wardensthoughtoutvarioussolutionsfortheproblemsoftheprisoner,butall arewithinthefourwallsofthejail.So,theprisonerisstillaprisoner.Hecontinuestobeaprisoner. Soyoumayjusttreatthetroublejustlikethemodernmedication.Ifthereisanear-trouble,heputs someantibioticsandsuppressesitthere.Itisonlyshiftingthepainorchangingitsoutershapeandit onlytakesonadifferentappearance.Inthesameway,allessenceofpsychologytocorrect psychologicalillswithintheframeworkofthemind,hasitsfate.Because,theprimecauseofall theseproblems,ofallthesestates,isthemind.Unlessanduntilyouformulateamethodwhichwill trytotakeyoubeyondthemind,aslongasthemindanditslimitationexist,mind-reactionsexist.It will always manifest its nature. There is no stopping it.

RAJA YOGA IS A UNIVERSAL SCIENCE

The Psychology Of Yoga

TheYogaofPatanjaliformulatedameansbywhichthesumtotaloftheverynatureofthe mindwaschecked.Mindinallitsvariousmanifestationswasmasteredthroughasetofdisciplines, asystemofdisciplinesbywhichhearrivedatastateofmind-transcendence.Hehadtheadvantage overtheWesternpsychologists.IntheentirestudyofmodernWesternpsychology,speciallythe modernpsychologyasstartedbyrecentpsychologists,youwillfindthatthegenesisofthisscience isbaseduponthestudyandobservationofanimbalancedmind.Itwasmorbidpsychologyactually. Thestudyitselfarosefromthismorbid,abnormalmind.WhereasinthecaseofPatanjaliandthe ancientseers,theytookfortheirstudy,nottheabnormalmind,theytookfortheirstudynoteventhe humanmind,noteventhemindwhichhasalreadybecomeindividualisedinthehumanpersonality, alreadybecomeconditionedbythehumanpersonalityandassumedafiniteshape,buttheymade theirstudyofthemind-principleassuch,theoriginalmind-principle,thecosmicmind-principleas such.So,theywentintoastudyofthemind-stuffasitwas.Itisherethatyouhavetogointothe cosmology,comingintotheprojectionofthismanifestuniverse,evolvedfromtheUnmanifest.So, amongmanythingsthatwereevolved,grosserthingslikethefiveelements—theearth,fire,air, water,ether—andthefivedifferentkindsofforcesinnaturetooktheformoftheuniverse,andthe mind-stuff,theuniversalmind-principle.Assuch,theyenteredintoastudyofmindinitself,the mind-principleasitwasoriginally,notwhenitbecameahumanmind,thefinitemind,conditioned bypersonality.No.Sotheyhavethisadvantage—studyingthemindasitwas.Theydiscovered certainbasicfeaturesofthenatureofthemind,andbaseduponthisknowledgeofthenatureof mind,theyformulatedasystemofovercomingit,masteringit.Basingthestudiesofthis knowledge, they evolved a system of Yoga.

Firstly,thatthemind-stuffbyitselfiscentrifugal.Italwaysgoesout.Itstendencyis extroverted,Bahirmukhatva.Itisitsfirstnature.Secondly,theinveteratenatureofthemind-stuffis togetholdofnameandform,ofsomeobjects.Itcannotbebyitself.Ithasalwaystoassumethe nameandformofsomeobject.Thissecondinveteratenatureofthemindiscalledobjectification. TheycallitinSanskritasVishayakaraVritti.ItalwaystakestheformorAkaraofVishayaor something.Ithasalwaystothinkofsomething.AndthethirdinveteratetendencywhichPatanjali tellsaboutthemindisthatitdoesnotstaycontenttoassumetheformofonethingandkeepontoit. Ithastheinveteratetendencyofconstantlywantingtomovefromonethingtoanother.Itcannot sticktooneobject,andso,Nanatva,multifariousness,thetendencyofconstantlyjumpingfromone objecttoanother.So,thesearethethreebasictendenciesofthemind,outgoingtendenciesofthe mind.Theyareobjectification,multiplicityandmultifariousness.Nowonder,endowedwiththese tendenciesinthemind,youaretotallydeprivedfromtheexperienceoftheSelf.Why?Thesethree contradictthebasicnatureofyourtruereality,oftheSelfwithin.Because,theSelfisthevery innermostcentreofyourbeingfromwhichthemindconstantlydrawstheconsciousnessaway,out.

Secondly,theSelfisnotanobjectofperception.Itistheperceiverofallthatisperceived.It istheSeerofallthingsthatareseen.ItistheSupremeSubject.Itisthat,thatwhichisconnotedby ‘I’,notofthisorthat,theveryoppositeofmultifariousness.Mind,therefore,catchingthe consciousnessofourhumaninteriordrawsitforthoutside.Itrevolvesitinobjectsandscattersit amongthemany.Thusiteffectivelypreventstheconsciousnessfrommovingwithinandrestingin itsoriginalstateastheunaffected,untouched,impartialSeerandfindingitsoneness,atotal freedomandliberationfromalldistraction.So,thisistheproblem.RajaYogagivesyouthis,stage

bystage,methodsoftransformingthenatureofthemind,andovercomingit.Youseethisduality. TheSelfistheinnermostfromwithin.TheSelfistheSupremeSubjectandtheSeer,andItisofthe natureofnon-dualconsciousness.Mindisevergoingoutside,everobjectifyingitself,thinkingin termsofthingsandeverscatteringitselfamongstthecountlessobjectsofthisuniverse.Whatare thedisciplinesandhowPatanjalimovestowardsthesuccessivesolutionsoftheseproblems.Itisa beautiful subject. We will take it up Monday night.

Whatarethevariouswaysinwhichthemindmanifestsitsactivityoftheoutgoingnature? Howtoovercomethem?WhatisthemethodorthedisciplineaccordingtoPatanjali?Whatarethe obstaclestothesemethods?Whatarethedifferentsolutionstotheseobstacles?Howtocounter theseobstaclesandsuccessfullyenterintothestateofSelf-experience?Thatwillbeoursubjectof consideration for Monday evening.

Second Lecture

VALUE OF RAJA YOGA

BelovedImmortalSoul!RadiantAtman!Greetingstoyouallagaininthenameofmyholy MasterSwamiSivananda.WehadthefirsttalkonFridayandthisisthesecondtalk.BeforeImake areviewofwhatgroundwecoveredonFriday,Iwouldonceagainliketotellyouthatthespecific motivewithwhichIamspeakingtoyou,theobjectivewithwhichIgivetheseclasses,isnotso muchtoprovideyouwithanacademicknowledgeofthesubject.Thatalso,ofcourse,youwill acquireduringthecourseofthesetalks.But,muchmorethanthatacademicknowledge,yougain thegreaterpurpose.Themoreimportantapproachwithwhichthesetalksaregiven,isthattheymay beabletohelpyoufightnowinovercomingsomeofthedifficultiesandproblemsyouhaveinyour life,inyourowneffortstobringaboutacertainharmonyandbalanceandequipoisewithinyour ownpersonality,inyoureffortsatacquiringcertaindegreeofself-governance,certaindegreeof controloveryourowninnerbeing,mind,itsthoughts,itsdesiresanditsvarioustendencies,sothat tothatdegreeandextenttowhichyouwillapplytheknowledgeyouwillgetduringthesetalks,to thatdegreeandextent,yourlifemaybecomeenriched,yourlifemaygainsomethingintermsof moreclearunderstandingofwhatisgoingonwithinyou.Youmayalsobeputintopossessionof certainfundamentaltruths,lackingtheknowledgeofwhichtheindividualisboundtocometogrief againandagain,isboundtobecaughtinthenetofsorrow,sufferingandgrief,andgainingthe knowledgeofwhichonecoulddefinitely,toanappreciabledegree,liberateoneselffromavoidable sufferingandgrief.Itwon’tbeeitheranexaggerationorafrivolousstatement,ifonesaidthatto someextent,insomeway,RajaYogaenablesthepersontobeone’sownpsychiatrist,enablesthe persontoone’sownpsychologicalcounsellor,sothatheneednothavetogotosomeoneelseto helphimtoovercomehisproblems.Youbecomecapableofhelpingyourselftoovercomemanyof yourproblems.Because,thekeyofovercomingproblemsisunderstandingtheproblems.Aslong asyoudonotunderstandaprobleminitsproperlight,youareconfused.Butonceyouunderstand,it becomessimple,itbecomesclear.Youarenolongerconfused.Yourwayisclear.Youknowwhat todo.ThisisthevalueofRajaYoga.Andmorethananythingelse,thespecificintentionhereisto putintoyourhandsorintoyourpossessioncertainfacts,certainnewinformationandbasic

knowledgeabouttheinnerdimensionofyourbeing.Youcanbehelpedhereandnow.Itis pragmatic. It is practical.

Theimmediateintentionofgivingthesetalksisthatyoumaybeputintopossessionofa clearunderstandingofmanyofthenewunclearareasofyourowninteriorbeing,yourmindandits activity.Therefore,Iwishalsothatyouwilllistenandtrytoattendtothesetalksinthesame approach,lookingitatthesameangle—inwhatwayitisgoingtohelpme?InwhatwayIcanmake useofthisknowledge?InwhatwayIcanapplyitinmylifeimmediately?Notmerelyhavethe satisfactionoffeelingthatnowIknowwhatRajaYogais,IhavehadanexpositionofPatanjali’s RajaYogaSutras,andso,IhavegotsomeknowledgeaboutthehigherYoga,notHathaYoga,but theinnerYoga.Now,itisnotmerelytogiveyouthissatisfaction,butmoretoprovideyouwitha knowledgethatcanbeappliedimmediately,andanunderstandingwhichwillbeofimmense pragmaticvalue,andoverandabovethat,togiveyouanacademicknowledgeofwhatthisscience tellsyouandwhatYogais.Inthisconsideration,lasttime,webrieflytoucheduponsomeofthe broadaspectsofYogaitself.WhatisthemeaningofYoga?WhatisthepurposeofYoga?Whatis the process of Yoga? How does it help man?

Yoga, The Essence Of World’s Religions

YogaisthefundamentalUniversalessenceoftheworld’sreligions,isolatedfromits specificframeworkandpresentedinthemostgeneraltermssoastobeacceptabletohumanbeings allovertheworld,nomatterwhatthereligiousbelieforwhatparticularfaithonebelongsto.Yoga doesthisbygoingtotheinnermostspiritualdepthofmanandby-passingtheritualsand ceremonials,superstructureofpracticalreligion.Ithasformulatedandpresentedamethodby whichthespiritofthehumanindividualcanliberateitselffromitsinvolvementinmatterandinthe materialworldofsense-objects,itsinvolvementinmindandtheinterplayofthemind-activities. ThespiritisrestoredbacktothepureexperienceofitsSelfinitspositive,untouchedstate.Wesaw howthebasicthesisofYogaisthatthisinnermostspiritualnatureofyoursisofthenatureofBliss, isofthenatureofabsolute,perfectjoy.Onceyouareunitedintothepureexperienceofyourpristine realnature,youareinastateofBliss.Allreligionshaveastheirultimateaim,givingtomanthis highestexperienceofperfectBliss.Theycallitbeatitude,felicity;callitsalvation,callit God-experience, call it heaven.

Theaimofallreligionsistoshowmanthepathbeyondsorrowandpain,andtoshowhim thewaytoBliss,toshowhimthewaytosupremeBlessedness,aperfectexperienceofabsolutejoy. Theyaredescribedvariouslyindifferenttheologicaltermsandscripturallanguages.Butthereisan essenceoftheaimofreligion,andYogahasmerelydonethisgreatservicetomankindand systematicallytakinghimthroughcertaindefiniteprocesses.Whereasthereligionshavetriedto giveitinagenericway,Yogahasscientificallysystematisedtheseprocessesofgoingbeyond sorrowandenteringintoastateofabsoluteperfection,Bliss.Yogaliberatesourinnerspiritual Consciousnessfromitsbondagetotheoutersense-worldandrestoresittoitspristinestate.This trueSelf-experience,RajaYogaemphaticallydeclares,baseduponthepersonalexperienceof Seers. It emphatically declares that this Self is of the nature of absolute Bliss.

Yoga Is The Path To Bliss

YogaisthepathtoBliss.Itistheessenceofallreligions,becausethefundamentalaimofall religionsistotakemanbeyondsorrowtoastateofsupremeblessedness,ofbeatitudeand perfection.ThusYogaisaquestaftertheEternal,thePermanent,theInfinite.Thatwhichhampers man’sefforttomovetowardsthisBliss,ishisinvolvementinthenon-eternal,inthefiniteworldof objects,intheimpermanent,involvementinmindandbody,inthewayofexperiencing Self-consciousness;andtherefore,Yogaistheprocessofturningawayfromthenon-eternaland diverting of the personality potential of consciousness towards the Eternal.

HowYogadoesit?Wesawthatittakesthehelpofwhateverpowersthatareavailableto you,thepowertofeel,thepowertothinkandreason,andthepowertoconcentrateorthepowerto fixyourminduponaparticularobject.Whenyouinvokethepowerofreasoningandmakethatthe channelofyourmovementtowardstheEternal,thenyouareaJnanaYogin,youareaphilosopher, manofwisdom.Whenyoumakeuseofthepowertofeelandtrytodivertyourconsciousness throughdevotion,loveforGod,thenyouareaBhaktiYoginorthefollowerofthepathofdevotion andlove.Whenyouinvokethepowerofthemindtothinkintensely,tofocusitselfsteadilyupon thatoneRealityandenterintoastateofabsorptioninthatcontinuous,unbroken,focusingyour mind, fixing your mind there, then you become the follower of meditation. This is Raja Yoga.

Study Of The Human Mind

Westernpsychologistsstudiedthehumanmind,theindividualisedmindofman.Whereas theformulatorsofYogaSciencebasedtheirscienceupontheirknowledgeoftheirmindassuch,as oneofthecosmicprinciple,mindasoneofthefactorsthatbecamemanifestedduringthecourseof cosmicprojection.WhentheUnmanifestbecomesmanifested,Itassumedinnumerablenamesand forms.Oneofthefactorsthatcameintomanifestationisthemind-principle.Thatwasthestatein whichitwasstudied,andbaseduponaknowledgeofthemind-principleassuch,wesawamong otherthings,thatthemindprincipleischaracterisedbytheoutgoingtendency,theobjectifying tendencyandmultifariousness,constantfrittingfromoneobjecttoanother.Itneverremainsupon anysingleobject.Wesawhowtheinevitabletendencyofthemind-stuffwasthedirect contradictionoftheSelf.Selfistheinnermostreality,whereasthemindisoutgoinginitstendency.

The Task Before Yoga

TheSelfisofthenatureofSupremeBliss.Itisnotanobjectofconception.ItistheSubject. Therefore,theconstantobjectifyingtendencyofthemindcameinthewayofthesubjectdwelling upontheSelf—goingbacktoitsowninnerpristinenature,originalnature,originalstateof Consciousness,subjectivestateofConsciousness.Theconstantdispersalofthemindamongstthe many,themultifariousobjects,wasthecontradictionofSelf-experience.Because,theSelfisofthe natureofnon-dualConsciousness.Itisone.ItistheUniversalPrinciple.Itunifiesalllivesintoone, homogeneous,non-dualoneness,unity.Fragmentationisthetendencyofthemind.So,total reversalofthemind-natureinitsconstantmanifestationintheseactivities,externalisedmodesof activities,constantobjectification,constantassumingofnamesandforms,dwellingandactingin termsofnamesandforms,thisoscillationandfickleness,hastobetotallycountered.Theyhaveto beovercome.Theyhavetobeblazedbytheopposite.Themindhastobeturnedinward,andtrained

toremainasasubject,andalsohastobemadetofocusitselfupononeandnotthemany.Thisisthe taskbeforeYoga.Aslongasthisstateisnotachieved,itisnotpossibletoexperiencetheSelf. Because,whenconsciousnessisinvolvedinmentalactivity,itmovesawayfromtheSelf,and consciousnessinvolvedinmentalactivity,itselfbecomesthebasisofyourearth-experience,your various mental states.

Whentheconsciousnessisthusinvolvedinmentalactivities,youhavejoyandsorrow, pleasureandpain.Because,thenyouarecaughtinduality.Themindswingsalwaysfromone objecttotheother.Itisimpossibletoavoidit,aslongasyourconsciousnessiscaughtandheldup withinthemind-frame.Mind-activityandmindcannotbeseparated.Mindiswhattheminddoes. Whenmindceasestoact,thereisnomind.For,theentirerangeofhumanexperiencesisaquestion ofactivityofthemind.Themomentthementalactivityceases,allactivitiescometoanend. Therefore,theysaythereisnomindapartfromthought.Itissomethingwhichyouhavetoreflect andtrytograspthesubtlemeaningofit.Howdoyouknowthatwhenthoughtstotallycease,thereis no mind? Again, how do you know that when there is no mind, there is no experience?

Mind And Thought Are Inseparable

Boththesequestionsareansweredforyoueveryday,butyouhavenotcaredtoperceivethe answer.Youhavenotcaredtorealisethesignificanceofthisanswer.Isitpossibleforthemindto ceasetheseactivities,andiftheactivitiescease,howdoyouknowthatallexperiencesalsoareput anendto?Theanswertothiscomestoyounotfromoutsidebutitspringsupfromwithinyourown personalexperience.Thisanswerkeepsonrecurringtothehumanindividualregularly,unfailingly inthecycleof24hours.Andthisdeepestpersonalexperiencebringshometoyouthetruththat mindisnotapartfromthought.Thereisnomindapartfromthought.Andbythecessationof thoughtforthetimebeing,youovercomeallexperience,youcancelallexperience.Thisexperience isgiventoeachhumanindividual,everytimeduringthetotalcessationofallhismentalactivity. Yougointoastateofdeepsleepeverynightallthedaysofyourlife.Whenyouenterintodeep sleep,mentalactivityceasessocompletely,tosuchanextentthatevenyourself-awarenessisno longerthere.Yourawarenessoftheuniverse,theworldoutside,isnolongerthere.Youhaveno problems.Youhavenoproblemsofeitherloveorhatred.Youhavenoproblemseitherofanxietyor tension.Youhavenoproblemseitheroffearorworry.Youhavenoproblemseitherofbondageor anyrestrictionsofyourpersonalliberty.Because,thewholeuniverseiscancelled,totallyfadedout ofyourexperience,fadedoutofyourconsciousness,themomentyouenterintodeepsleepstate. Because, that deep sleep state is characterised by the cessation of active thought.

Themindassumesthethoughtofnothingness.Sotheuniverseisannihilatedandtherefore, allexperiencesthatcometothehumanbeingnormallyfromtheobjectsoftheuniverse,from people,fromsense-objects,arecancelled.Neitherareyouawareofyourself.Youdon’tknow whetheryouareamansleepingorawomansleeping.Youdon’tknowwhetheryouareachild sleepingoranoldpersonsleeping.Youhavenoconsciousnessofhumanpersonalityeither; whetheryouareagodsleepingorahumanbeingsleeping,youdon’tknow.Thereisatotalsilence. Isthisconditionconsciouslybroughtabout?Theunfortunatethingisthatitisnotconsciously broughtabout.Somemysteriousforcepushesyouintoit,andthesamemysteriousforcepushesyou out of it again into the conflict of life.

Theseconddefectinthiswonderfulstateintowhichyougoisthatthoughitimmediately liberatesyoufromallworries,fear,anxiety,tension,loveandhatred,passionandallthesethings, whenyoucomeoutofthisstatethenextday,youarenobetterthanwhatyouwerebeforeyouwent intoit.Youcomebackthesamepersonwiththesameattitudes,withthesameignorance,withthe samefolly.Youarenowiser,nobetter.Therefore,youareonceagainsubjectedtothesame tormentsofallthepastpreviousdaysandthefuture.Thatisthedefectofthisstate.Thescienceof yoga tells you clearly that this is also a mental condition.

The Value Of Sleep

Sleepalsoisamentalcondition.Sleepalsoisoneofthestatesofthemind,astateofentering intotheholdingontothethoughtofnothingness.Otherwise,itwouldbeperfect.Ifyouare transformedintothatcondition,whenyouwakeup,youwakeupasasageoraseerorapersonof wisdomorillumination.Thenitwouldbegrand.Butthevalueofthisstateis;thatitanswersyour twoquestions.Whenthoughtceases,mindisnolongerpresent.Because,ifthemindispresentthen youmustbeabletoseethewholeworld.Whenthemindisactive,itfunctionsthroughthefive senses.Ithears,sees,tastes,touchesandsmells,andperceivestheexternaluniverse.Ifthemindis activeandpresent,youcansay‘Iam’.Insleepyoudonotsay‘Iam’.Eventheawarenessofone’s ownselfisannihilated.Itisnotthere.Therefore,mindisabsentwhenitceasestofunction.When thoughtscometoanend,mindisabsent.Itresurrectsinthemorning.Butduringthetemporarystate ofsleep,thereisatemporaryannihilationofthemind.Itsinks,itsets.Therecannotbeanymind apartfromthought.Thereisnoperceptionwhenthought-activityofthemindisannihilatedor ceasestobe.Thisisoneansweryougetandthisanswergivesyouknowledgeofyourmind.Andthe secondansweristhatwhenthuswiththecessationofthought,mindceasestobe,experienceceases, youareliberatedfromallexperience.Butthatliberationisnotpermanent.Thatistheonlyflaw.But thisvaluableknowledgeofthemindisgained,mindisnotapartfromthought.Whenthought ceases,allexperiencesarecancelledandthisleavestheworkinggroundforthepracticesofYoga.

Mental Activity Hides Your Real Nature

Ifwecanconsciouslyovercometheactivityofthemindandcontrolit,masteritandtotally subdueitthenwecanrestinapermanentstatewhereallexperiencesareovercome.Theyare negated,andinthatstateofaconsciouscessationofmentalprocesses,youcanattaintoastateof perfectpeace,perfectrest,perfectsilence.Thuswhenthestateofabsolutesilenceofthemindis attained,whateverisbeyondthemindbecomesmanifest.Itnowprevailsinafieldofyour experience.Consciousnessbecomescharacterisednotbytheexperienceofmentalstate,but consciousnessbecomescharacterisedbytheexperienceoftheSelf,yourtrueSelf.For,thereis nothingtoobstruct.Thereisnothingtobaritorpreventit.Whenconsciousnessischaracterisedby mentalactivity,thismentalactivitybecomes,asitwere,likeacloudinfrontofthesun.Sunisthere. Whenthecloudcomesinfrontofit,itcannotbeseen.Lightgoesaway.Shadowcomes.Or,upon thesurfaceofanabsolutelyplacidlake,youcanseethebottom,thepebblesatthebottomclearly. But,ifthesurfaceisagitated,ifitismadeintoripples,thenyoucannotperceiveclearlythebedof thelake.Inthesameway,theinnerbasisofyourbeingisyourSelf.ThatistheReality.Thatisofthe natureofpeaceandjoy.But,ifthatwhichiscoveringit,ifitisinastateofconstantagitation, activity,thesubstratumcannotbeseenclearly.Itappearstobeagitatedalso,becauseofits associationwiththecoveringmedium,themind.Mindistheagitatorofthesurfaceofthelakeof

humanconsciousnessandthisconsciousnessisapartoftheDivineConsciousnessanditisofthe natureofBliss.So,theyenteredintoItthroughthestudyofdifferentwaysinwhichmind-activityis constantly kept up.

The Dynamics Of The Mind

Whatisthisminddynamism?Theyperceivethatthisminddynamism,constantly characterisedinthewakingstateofthehumanindividualconsciousnessisbasically,fundamentally fivefold.Themomentyouopenyoureyes,youseethings.Iputmyhand;Iimmediatelyknowcold orhot,whetheritissoftorrough.ThemomentIopenmyeyesIseethiswallwhetheritisgrey, green,yellow,redorblue.ThemomentIlisten,immediatelyIknow,Ibegintohaveknowledge whetherIamhearingamotorcarpassingorajetplanepassingorsomeonespeakingorabirdis cooingorleavesareshakinginthebreeze.Mindisconstantly,allthe24hours,everymomentofits wakingconsciousness,knowingthingsbyseeing,byhearing,bytasting,byfeelingandby smelling.So,thisprocessofknowledgethroughperceptionisoneoftheinveteratecontinuous activities of the mind. This is simple. Later on, it is more complex also.

Secondly,anotheractivityofthemindiswrongknowledge,pervertedknowledge.Thisis alsoaknowledge,butyouseeitinawrongway.Youmistakeafriendforanenemy,ormistakean enemyforafriend.Itgivesrisetovariousthings.Itgivesrisetofrightandwrongreaction.You mistakethisexternaluniverseforsomethingverypermanent.Youmistakeittobealikelysourceof yourhappiness.‘IwillbehappyifIgetthisobject’.‘O,Iamalone’.‘Iamunmarried’.‘Ihaveno companion’.‘IfonlyIhaveanicepartner,ifIfallinloveandhadawife,ifIfallinloveandhada husband,thenIwillbehappy’.Sothinkmanandwoman.Andthentriestogetthehappinesswhich islackingbygoingafterobjects.But,ultimatelyfails.Mythoughtwasonething,butthefactis anotherthing.Somarriageendsindivorce.‘Ihavenochildren.SoIdon’thavehappiness.Allhave children’.Yougoafterchildren.Youwantchildren.Youtrytogotoadoctor,consultsomeoneand trytogetblessingsofasaint.Andwhenthechildrencome,perhapstheybecomethecauseofgreat unhappiness, great anxiety, great sorrow. This is the case with every object.

Thereisdelusion.Wemistakeimpermanentthingsforpermanentonesandgoafterthem, andthenwhentheycometoanend,weareplungedinsorrow.Itislikechildrengettingdelighted whenyougotoafairandyougetthemabigballoon.Theylaugh,theyrejoice,andaftersometime, whentheballoonbursts,theystartweeping.Inthesameway,theimpermanentandthetransitory aretakentobepermanentandvainlyonehopesforhappinessfromtheimpermanent.Whenitis suddenlydestroyed,thenhappinessturnsintomisery.Because,youmadeaprimaryerror,andthat primaryerrorwasapervertedknowledge,wrongknowledge.Perceptionwasnotcorrect,was wrongknowledge.So,takingtheunrealforthereality,andmakingone’slifeacompletequestfor happiness, will end in unhappiness.

Pleasure Mistaken For Happiness

Delusionisalsoaprocessofthemind.Andthisdelusionisverypeculiar.Withoutusingthe intelligence,withoutstoppingtoenquire,investigateandanalyse,wetakeforgrantedcertainthings andmakeitthebasisofouractivity,andthenwefindourselvesinaverypitiablesituation.How?

Wemistakepainforpleasure.Ifyougodeeplyintoananalysisofthisuniverse,youwillsuddenly

discoverthatthereisnotonevestigeofhappinessorpleasureinthisuniverse.Notevenasamustard seed.Thisentireuniverse,thisouterphenomenalworldcontainsnotonevestigeofrealhappiness. Analysismakesthisperfectlycleartoyou.Pleasureisonething,andhappinessorjoyistotallya differentthing.Thehumanbeingconcludeswrongly,throughdelusion,thatpleasureisthesameas happinessorjoy,andtriestobehappybyattainingpleasure,butfindsthatpleasuredoesnotbring joy.Afterall,whatispleasure?Pleasureisenjoymentofsense-objectthroughoneofthefive senses,andallsuchexperiencewhichcoverstheentirerangeofso-calledhumanexperience,will bediscoveredtobemeregross,physical,biologicalphenomenon,biologicalprocess.Ifyou analyseallexperiencesofsense-objects,theyareeithercomingintocontactoftheeyewithan objectofsight,orcomingintocontactoftheearwithanobjectofsound,orcomingintocontactof thesenseoftouchwithaphysicalobjectorcomingintocontactoftongue,thesenseoftaste,withan object of taste, or coming into contact of the nose with an object of smell.

Thesegotomakeupthesense-experienceofthehumanindividualinthisuniverse.Analyse this.Whatisthis?Thiscomingintocontactwithoneoranotherofyourfivesenseswithits respectiveobject,ispurelyananimalprocess.Itissomethingduplicatedinthelifeofeveryanimal. Thiscomingintocontactofyoursensewithitsrespectiveobject—whenitcomesintocontactwhat happens?Acertainmessageissentfromthesensoryorganofyourstothatparticularsensoryfield throughoneterminalofanervenetworksystem.Whenyoutouchanobject,atactilenerveworks andthatconveysfromcountersensorynerveanimpulseintoitsrespectivebraincentreandinthe braincentreacertainirritationiscreated,acertainstimulationisthere;andyouperceivethatIhave touchedsomething.Ifthatparticularnervenetworkisnotfunctioning,itwillmeannothingtoyou. Thisirritation,thisstimulationbroughtaboutinthatparticularbraincentreisinterpretedbythe mindinaparticularway.Why?Duetopreviousmemory.Thesesenseshavegonethrough previouslythesesense-experiencesandso,inyourcomputerofthemindtheylive.Whenthemind says‘yes’,wecallitpleasure,apleasantsensation.Ifthemindsays‘no’andrejectsit,itisapainful sensation.Thatispain.Sowitheverything.Ifyoureyescomeintocontactwithsomeshape,formor colour,lightraysarereflectedontheretina,andtheocularnerve,opticnervetakesittothe respectivebraincentreofsightandimmediatelythatbraincentreisstimulatedorthereisacertain irritationinthebraincentreandthemindwhichisthefeelerofallthesevariousstimulations interprets it either positively or negatively, ‘yes’ or ‘no’, and these can change also.

Ifataparticularperiodinyourlife,youlikesomething,mindalwayssays‘yes’toit.When lateron,duetosomebitterexperience,yousawtheevileffectsofthat,andthatwhichyoulikedone time,youbegantolikenolonger.Thenthepatternofthemindandreactionbecamedifferent.That whichsaid‘yes’formerly,nowsays‘no’.Thatwhichwaspleasurablebefore,nowbecomes painful.Youdon’twantit.Youdon’twanttoacceptit.So,itisallaquestionofhowyourmindis conditioned,andthusthesumtotalofallobjectiveexperienceofman,whenanalysedisprovedto benothingbutapurebiologicalprocessofconveyingofsomesense-contactthroughaparticular networkofnervestoaspecificcentreinthebrainandcreatinginthebraincentreacertain stimulationwhichispurelyobjectivedependinguponsomeobject.Itcannotbejoy.Itcannotbea conscioussubjectiveexperience.Itisnotastateofmindatall.Itisonlyacertainreactioninthe mindtoacertainexternalstimulant.And,therefore,tocallitjoyisadelusion.Callitpleasureand notjoy.Pleasureisnothappiness.Pleasureisamerebiologicalprocess.Itisagross sense-experience.But,humanityhasbeenunderthisdelusionsolong,thatithasbecomepartofits spontaneousnature,hasbecomenatural.Takeforgrantedthatyouhavemanyobjectsandyou

possessthem.Ifyoufeelyouaresecureandthinktheycanmakeyouhappy,therecannotbea greatermistake.Butthismistakeisuniversal.Itistakentobecorrect,andmanstillobstinately, blindlypursuessense-experienceinhisquestafterhappiness.Andtheresultis,itispredestinedto fail.

Because,joyorhappinessisatahigherlevelofyourbeing.ItisastateofConsciousness.It isastateofthemind.Itisnotabiologicaloraphysicalprocess.Ithasnothingtodowiththenervous system.Ithasnothingtodowiththebrain.Onthecontrary,ifyougodeeplyintoananalysisyou willrecognisethatthemomentyougiveupthissense-urge,thiscontinuoushuntingafter sense-experience,yousuddenlybegintofindthatyouhavethatjoy,thathappinesswhichhitherto youneverhad.So,theverygivingupofthisfeverishpursuitaftersense-experiencebecomesthe condition,theprerequisiteforcomingintoastateofcontentment,joyandhappiness.Eventhis so-calleddeludedconceptofpleasure,ifitisfurtherexpounded,ifyoutrytoanalysethis experience,itwillbecomecleartoyouthateventhistemporarysensationthatislabelledpleasant forthetimebeing,whichisbringingyoutoastateofso-calledhappiness,isreallynopositive experience at all. It is only a temporary cessation of some type of pain.

Forexample,apersongoesintoarestaurantandhashislunch.Heenjoysthelunch.He enjoysthedishes.Hesaysitisawonderfullunch.Itgavehimpleasure.Butwhatwastheactual state?Whatistheactualstructureoranatomyofthisexperiencehejusthad?Hewashungry.And thishungerbotheredhim.Itwasademandofaphysicalnatureforfoodanditmadehimrestless. Hungerwasanuncomfortableexperience,andasitbegantogrowandcontinued,hebecame restless.So,hedidnotwanttocontinueit,prolongit.Hecouldnottolerateit,andthereforehe wishedtoputanendtothispainfulconditionofhungerandthetakingofthelunchbroughtabouta cessationofthepain.Howlong?Tillhungerstartsonceagain,maybeintheevening.So,the intervalbetweentwostatesofpainfulexperience,whenfilledbyatemporarystoppageofthatstate by some process, you label that process pleasure.

Youareshiveringinthecold,yougetcaughtintherain.Thensomeoneinvitesyou,takes awayyourcoat,putsyourlegsinthebasinofhotwater,andgivesyouahotcupofcoffee.Nowyou putyourselfinawarmblanketandyouthinkyouareenjoyingaverycomfortablestate.Butitis onlythatpainfulconditioninwhichyouwereamomentbeforethathasbeencancelledbythis,and thatcessationofpainyoutakeforpositiveexperience.Itisnotpositiveexperienceatall.Sothose whohaveenteredintoananalysisofallsense-experiencereachthisdiscoverythatwhatmanlabels aspleasureisnothingbutanintervalbetweentwostatesofpainfulexperience,justanintrigue interval. This is delusion. But the mind is constantly in this delusion.

Andthefourthactivityofthemindis,aswehavejustnowseen,insleep.Thatisalsoan obstacle.Becauseinthestateofsleep,thereisatotalextinctionofconsciousnesstemporarily,and theSelfisnotrealised.YouarenotawareoftheblissandjoyoftheSelf.Thatisitsdefect. Otherwise,itisaperfectexperience.Ifyoutrytoevaluateitintermsofwakingconsciousness, sleepisawonderfulstate,becauseitliberatesyoufromeverything.Abeggaralsoattainsthesame stateasanemperororamultimillionaireattains.Onewhoispoor,abeggar,nothingtoeat—ifhe goesintodeepsleepstate,heisnodifferentinexperiencethanamultimillionairewhohasgoneinto deepsleepstate.Buthere,thereisnoawarenessoftheSelf.Itisthefourthmoodoritisthefourth state the mind-activities assume.

Thefifthstateisthemostbothersomeofall.Theconstantperceptionofthingsistheprocess ofknowledge;pervertedknowledgeismistakingthingstemporaryforthepermanent,etc.;delusion ismistakingpainforpleasure,andthinkingthatifIpossessthings,Iwillbesatisfied;andthen sleep—these are the four activities which we have already seen.

Thelastactivityismemory.Impressionsofpastexperienceareconstantlycomingintoyour mind.Youcanneverovercomethepast.Youcannevermasterthepast.Constantlycomethoughts ofthepastmemoriesofpreviousexperiences,whoseimpressionshavealreadyfoundlodgedin yourmind.Theyareconstantlycomingintoyourmind.Andthisisthefifthactivity.Allthesefive activitieshavetobeovercome.Youmustbeabletomasteryourmemory.Youmustbeableto overcomesleep.Youmustbeabletoremovedelusion.Youmustbeabletoconvertperverted knowledgeintorightknowledgeandyoumustbeabletocheckandgetintoyourcontrolthe ceaselessactivityofperceptionandknowledgeinthemind.Why?Because,itisdirectedtoexternal world,towardsthemany.Therefore,itbecomesanobstacletogoinwardandrestupontheOne, whereinaloneliesfullness,whereinaloneliestruesatisfaction,whereinaloneliestruehappiness, whereinaloneliestrueexperienceofBliss,whereinaloneliesthetruepeaceandwhichistobehad withinyourselfandnotoutside.Therefore,toovercometheseactivities,wehavetofindoutthe practices.

Dispassion And Withdrawal

Firstofall,Patanjaligivesthepracticeintwowordsbrieflyandthenhegoesontoelaborate theirdetails.Hesaysthisovercomingcanbedonefirstlybydevelopingdispassiontowardsall things,seenorunseen,allexperienceswhichyouseebeforeyou,whichyouhavealready undergoneandwhichyoumightnothaveexperiencedbutyouhaveheardaboutthemfromothers. Giveupcompletelycraving,desireandthirstforallexperiences,seenaswellasheard.Thenyou mustconstantlypractisedrivingthemind,takingthemindinward,turningitawayfromouter sense-perception,andmakingitfixedupontheoneinnerobjective.Whyisthis?Whydidnot Patanjalisaymerelycontinuousapplicationandpractice,thatisthewaytoovercomethemind. Whydidhetagintoitdispassionorceasingtothirstordesireaftersense-experience?Becausethis issomethingwhichdoesnotappealtomen.Theyask:canwenotpractiseYogaandatthesame time have our dancing and drinking and other pleasures also?

Itissimple.Ifsomethinghascaughtfire,youcalltheFireBrigadeandtheyaredoing everythingtoputthefiredownbypouringwater.Then,whentheyaretryingtoputthefireout, logically,youcannotexpectthemtosucceedifyouareputtingsomepetrol,oilandotherthings backintothefire.Youhavetowithdrawallcombustiblematerialnearby.Youmusttrytotakethem away.Thefuelhastobewithdrawnandyoumustmakeanattempttoextinguishthefire.Ifyou maketheattempttoextinguishthefire,andatthesametime,goonsupplyingfreshmaterialfor burning,thenyouareworkingagainstyourself.So,asyouaretryingtoovercomethepropensityof themindsense-ward,towardspleasures,towardssense-experience,youwillhavetohelpthis processbywithdrawingthefuel,notgoonaddingtothefireofcravingfreshandfresh sense-enjoyment.Because,unfortunately,themindissuchanintricateandmysteriousthing,the momentyouprovideitwithasense-experience,immediatelyitmakesaphotographicimpression ofthesensation,alightningimpressionofthesense-experience,andthisimmediate,instantaneous impressionbecomesthebasisofafurthermovementtowardstheself-sameexperience,justasthe

groovesthatareinagramophonerecordoraninvisibleimpressioncreatedinatape.Everysound thathasbeenputintoithasthepowerandthecapacitytorecreatethesamesoundatgiven condition.Inthesameway,everyimpressionthatfindsenlodgementwithinthemindhasthe power,justasaseedhasapowertorecreatetheentiretreeoutofitself.Theseimpressionsarenot merelyinertorstatic.Theyarealive.Theyaredynamic.Theycreateinthemindatendencytowards theself-sameexperience.Thereinliestheneedtobecarefulregardingthem.Ifyougoon continuingsense-experience,yougoonputtingnewimpressionsandthemindwillalwaysbeina stateofsense-orientedactivity.Because,theseimpressionsareconstantlybeingfreshlyputin.So, whileyouaretryingtoannihilatetheexperiencealreadycreated,youhavetosimultaneouslyputa stopfortheinflowoffreshexperiences,freshimpressionswhicharecalled‘Samskaras’inSanskrit.

So,thisputtingastoptofreshexperiencesandimpressionsiscalledVairagyaorturning awayfromapassionatelongingforsense-experience,acravingforsense-experience,athirsting aftersenseexperience,anditiscalleddispassion.So,simultaneously,thereshouldbeaneffortand practicetoconcentrate,turnthemindinward,atthesametime,withdrawthesensesfromthe sense-objects,withdrawthemindfromthesensesandwithdrawyourselfevenfromthemind.There shouldbethenthree-way(triple)withdrawal.Asfaraspossible,letnotthesensesgotowardsthe sense-objects.

Secondly,evenifthesensesareamidstsense-objects,letnotthemindgotowards sense-objectsinordertoenjoyitorexperienceit.Andevenifsometimes,themindthroughforceof habitgoes,youseparatefromitandsay:“No,nowIaminquestofsomethinggreater,something infinitelygrand.SoIwillnotgoforthepassingpetty.Iwillnotgoforthelittle.Iwantthatwhichis complete,thewholeandthatwillgivemeeternalsatisfaction.Therefore,Irefusetolinkmyself withthemindandmovetowardsthesensesandgotowardstheobjects.”Youwithdrawyourself from the mind and the senses.

Inthisway,Patanjaliformulatesaceaselessturningawayfromdesire,turningawayfrom sense-objectsandsense-experience.Aceaselesspursuitofpracticewithregularity,with persistenceandwithintensityisrequired.Themeansemployedalsoshouldbeintense.Inthisway, if you persist in this practice continuously, with keen interest, you will attain success.

Youhavetobeinterestedinyourself.Icannotbeinterestedandgiveyouhighestwelfare. Someoneelsecannotbeinterestedtogiveyouhighestjoy.Youhavetobeinterestedinyourself. Therefore,withkeeninterest,youpersistinthiseffortandcontinuouslycarryonoveralongperiod oftime.Successiscertain.ThatisthedeclarationofYogainandthroughPatanjali’sYogaSutras.

Today,inasmuchaslastnight,Iconcludemytalk.Wewilltakeupthedifferentmeans suggestedforsucceedingintheattempttoovercomethementalactivitiesintheformofright knowledgethroughperception,wrongknowledgeorpervertedknowledge,delusionaboutthereal stateofthings,sleepandmemory.Inwhatwayonecansucceedthroughdifferentpractices,andone can attain a peaceful and serene state of mind? That we will take up next time.

Third Lecture

MIND AND ITS ACTIVITY

Radiant Immortal Atman! Beloved seekers after the Divine!

Torefreshyourmemories,Ishalljustverybrieflysumupinaveryfewsentencesthe groundcoveredlastMonday.ContinuingfromtheveryfirsttalkonFriday,the13thApril,we consideredinitially,theverybasicnatureofthemind-principlewhichwasseentobeoutgoinginits nature.Welaterobservedthathowthisoutwardmovementofthemind-stuffwasresponsiblefor man’sinvolvementinmatter,soul’sinvolvement,enmeshingitselfinfluctuatingandunstable, universal process which we call the world.

Afterthis,wesawhowthisinvolvementisphenomenalinthechangeful,thepassingandthe perishable.ThisinvolvementhasalienatedthepureConsciousnessfromitsoriginalcentre,orin otherwordsfromitspristinestateofexperienceofpeaceandjoy.Wealsosawhowallhuman experienceisduetothisactivitywhichononesideinvolvedyouinthephenomenonand simultaneouslydeprivedyouofself-experience.Thismentalactivitywasseentobetheverybasic ofallhumanexperiences.Wetrytobringhome,thiscentralfactofphilosophy,bydrawing attentiontotheuniversallyobservedexperienceofthehumanbeing,eachday,dayafterday, throughoutlife,namely,thedisappearanceoftheworld,disappearanceofallthingsseen,withthe cessationofmind-activityeverynightwhenyouenterintodeepsleep.So,thisisauniversally uncontradicted experience of human beings throughout their life.

Butthedeepsignificanceofithasneverbeenpondered.Noonepaidattentiontoit.Noone paysattentiontothesun.Heriseseverymorning.Oneofthegrandest,beautifulandsublimethings, butnoonehasgotaneyeforit.Takingforgranted,inthesameway,thisvitalexperiencebringsyou thisstartlingtruththattheworld-experienceisnootherthanmentalactivity.Ithasnootherbasis thanmentalactivity.Ifthereismentalactivity,worldisbeforeyou.Themomentmentalactivity ceasescompletely,worldalsodisappears,yourownbodydisappears,youridentityalsodisappears. Whenyouareindeepsleep,youdon’tknowwhetheryouareahumanbeingorananimal,maleor female,oldoryoung,richorpoor,learnedorignorant,OccidentalorOriental.Allawarenessof one’sownbeingintherelativesenseoftheterm,istotallymergedanddrowned.Theuniverseand yourselfbothdisappearandyouexperiencethisannihilationofyourselfandrecognition. Simultaneously,youalsoexperiencethatfromthatmomentofyouremergingintowakingstate, somefacultyofyourmindrestartingagainitsactivities,andfromthatmomenttherealityofthe worldstandsbeforeyou.Youalsoattainonceagainyourself-awareness.So,withthemind,the worldandyourego-consciousnessriseandset.Whenthemindsinksintheoblivionofsleep,your own ego-consciousness also sinks and sets and the world also sinks.

Andwiththerisingagainofmentalactivityonceagain,theworldemergesbeforeyou, standsbeforeyou.Youperceiveit.Youarealsoawareofyourself.So,thisverysignificant personalityofbeingwaspondered.Universalexperienceofallhumanbeingsthroughoutlife vividlybringsoutbeforeusthefactthatthebasisofallhumanexperience,allphenomenal perceptions,ismentalactivity.Andtherefore,involvementinthisexperience,inthisphenomenal

perception,beingthefactorsthatdeprivedyouofSelf-realisationorSelf-awareness,naturally mind-activityseemstobethebasisofyourinvolvement.Inthatbasisofyourinvolvement,orin otherwords,inthebasisofyourSamsaraistheroot-causeforthenon-perceptionoftheSelfwithin. Thisactivitymanifestsitselfintheformofvariousperceptualprocesses;andthesubdualofthese perceptual processes was, therefore, defined as Yoga.

Chittavritti(mentalmodifications)manifestsitselfintheformofwavesofperceptive processes.Inourpreviousclass,wesawhowtheseperceptualprocessestakevariousforms.Every moment,wearegainingthisknowledge,directknowledgebyseeingthroughtheeyes,bysmelling throughthenose,byhearingthroughtheears,bytastingthroughthetongueandbytouching throughthehands.Sointhisway,wekeepongatheringknowledgeoftheuniversearoundus,direct knowledge through sense-perception.

Secondly,wehaveperverted,wrongperceptionalso.Whattheeyeseesisnotalways correct.Wereceivewrongly-pervertedknowledge.Pervertedknowledgeismistakingonethingfor anotherthing,mistakingpleasureforhappiness,mistakingtheverysourceofpain,i.e., sense-objectswhichconstantlykeepthemindinagitation.Wethink,wewillfindpleasureinthem. Wethinkwewillfindhappinessinthem.So,ourideaisthatifweobtainthingsandpossessthem andexperiencethem,wewillbehappy.Because,wedon’thavethings,wedonotpossessthemand wecannotexperiencethem,weareunhappy.Thisisthepeculiarideaofthemind,wrongemotion ofthemind.IntheBhagavad-Gita,theentirerangeofsuchexperiencesbroughtaboutbya particularsense-organcomingintocontactwithitsrespectivesense-object,isdepictedbeautifully. Allsuchexperiencesbroughtaboutbycontactofthesenseswithsense-objectswerecharacterised by Lord Krishna, the great teacher of Gita, as the source of pain.

“OArjuna,alltheseexperiences,pleasurableexperiencesbroughtaboutbythecontactof thesenseswiththeirrespectivesense-objects—theseexperiencesarethesourcesofpain.Thewise donottakedelightinsuchpleasurableexperiences.Because,theyknowthatinthebeginningthey givealittlesatisfaction,laterontheybringaboutpain,theybringaboutsorrow,bringaboutmisery. Therefore,thewiseshunthem.Theyrecognisesuchexperiencestobeultimatelythecauseofpain, sorrowandsuffering.Therefore,theydonottakedelightinit.”Thus,Krishnacharacterisedall pleasurable experiences brought about by contacting sense-objects as pain, not pleasure.

Butyet,byandlarge,thevastmajorityofhumanbeingshavetheideathatweshallbehappy ifwemanagetoobtainobjectsofourdesire.So,thisispervertedknowledge,contradictingall humanexperience.Butmanrefusestolearn.Mindwillnotallowhimtolearn.Againandagain,he isdisillusionedandhethinks:“Maybenexttime,Iwillobtainhappiness.”Evenwhenitispainful, hesaysalways‘nexttime’,andtheGuruofSwamiVivekananda,thegreatsageofDakshinesvar, Sri Ramakrishna has described this in a quaint village analogy.

The Parable Of A Camel

Evennow,incertainpartsofIndia,wheretheclimateisnotsocold,camelsareusedasdraft animals.Theydrawcarts,takeloadsandtransportgoods.MaybenotsoprevalentasinArabia,but stillitisthere.Observingtheirhabits,SriRamakrishnasaid:“Suchisthenatureofthevastmajority ofhumanbeings;againandagain,theygotowardssense-objects,expectinghappinessandjoyfrom

them.Insteadofhappinessandjoy,theyonlygetpainandsuffering.Butstill,suchisthenatureof manthatinspiteofbeingdisillusionedagainandagain,hegoestowardstheseobjects.”And,he described:“Indesertsthesecamelsgoandnibblethornyplants(inmostofthedeserts,theplantsare thorny)andthornspricktheirlipsandeveninjurethem,andtheyevencausebleedingbutyetthe camelsdonotleavetheseplants.Thoughbleeding,theystillpersistineatingtheseplants.”Hesays suchisthenatureofman.Hegetssufferingwhenherunsafterperishableobjectsandyethewill persistingoingafterthese.Itispervertedknowledge.Delusionistakingappearancesforreality, beingunabletoperceiverealitybehindappearancesduetolackofdiscrimination,lackofproper enquiry. This is another mood in which the mind is constantly operating, expressing itself active.

The State Of Sleep

Thefourthissleepstate.Thatisalsoamoodofthemind.ItisaVritti.Whenyouaretired fromallthiscontinuousprocessofperceivingtheworld,comingintocontactwithit,movingwith people,reactingtoenvironmentandsituation,whenyouaretired,thenatimecomeswhenthemind doesnotwantitandthemindwantstogointoastatewhichischaracterisedbytheabsenceofthese perceptions.So,whenthereisinthemindthedesiretobefreefrommentalprocesses,itissaidthat themindcatchesontoadesireorthoughtofnothing.So,thisVrittiisthespontaneous,innatedesire ofthemindtoholdontonothingness,holdontoathoughtlessstate.Whenthedesirecomes,the tired personality wants to sleep.

Memory

Thefifthmoodwithwhichthemindoperates,istheactivityofthemindwhichexpresses itself,manifestsitselfasyourknowingintheformofmemory,allpastthingsinside.Specially,the memorytroublesagreatdealeitherwhenyouarealoneornotengaged,notactivelyoccupied. Whenyourmindisnotdirectedandisdoingnothing,thenwhathappensis,youbroodoverthepast. Thepastthingsstartcomingintothemindandtheycausedistraction.Youhaveallheardthe expression‘wool-gathering’,andespeciallyisthismentionedhere.Quiteapartfromtheuniversal habitofwool-gatheringorbroodingoverthepast,itisveryverybadwithyou,because,itcreates variousmoodsinthemind.Ifyouhavebeenhurtbypeopleorthings,thenresentmentcomes,orit takesyouoverthingswhichhavebeenpainfultoyou,whichhavebeensorrowful—partings, deaths,bereavements,failures—thenyougointoasorrowfulstate.Evenotherwise,yougointoa stateofdejection,whentheminddwellsuponallthatyoudesiredbutcouldnotobtain.Your failures,yourfrustrationsmakeyourminddejected.So,variousmentalmoodsarethrownupby unnecessary and avoidable memory.

Therefore,themastersalwaysinstructoradvisespiritualseekersnevertobewithoutsome occupation.Therefore,keepyourselfengaged.Ifyoucannotmeditateorstudyorworship,thendo somephysicalexercise,gardening,servicetothepoorandthesick.Somesortofoccupationshould alwaysbethere.Mindshouldneverbewithoutoccupationoractivity.Otherwise,itfallsbackinto unnecessarydwellinguponthepastandthenhaveallitsnegativereactionsuponthemind.The specificperiodwhenmemorybecomesamosttroublesomeactivityofthemindis,whenyouwant tomeditate,whenyouclosetheavenueofsensesandsitatoneplace.Don’tgohereandthere,close youreyesandfixyourmindontheobjectofyourconcentration.Thereisnodistractionfromthe outerworldbecauseyouhaveclosedyourselffromtheouterworld.Butthen,thesubmerged

impressionsofthepreviousexperiencesintheformofmemoryworkgreathavocinthemind. ThesearethefivemoodsthatVrittisexpressthemselves.Thatis,mind-modificationsactivelyfill themindandthese,therefore,arethedifferentmoodsandactivitiesofthemindwhichyouhaveto tackle,whichyouhavetodealwith.Youhavetotrytobringitintoyourcontrol,subdueandmaster. So,itisverymuchtheareainwhichthestudentofRajaYogaisconcerned.Forovercomingthese littlemodifications,successinconcentrationisveryessential;andthemeanssuggestedbyPatanjali Maharshiaretwofold.Here,wehaveaveryinteresting,noteworthyparalleltotheGita.Identical words are used and they are ‘Abhyasa’ and ‘Vairagya’ (practice and dispassion).

Abhyasa And Vairagya (Practice And Dispassion)

Inourpreviouslecture,weconcludedbrieflyuponpracticeanddispassion.Practice,youall canunderstand.Nothingcomesunlesswepractise.Whileintheprocessofsubduingandeffacing themind-impressionswhichhavealreadybeengathered,ifyouareconstantlyrunningafter sense-pleasuresandputtingintothemindmoreandmoreimpressions,thenitwillbea never-endingprocess.Hereyouaretryingtowipethemout,keepinguptheperennialsupplyofnew impressionstoyourmind.Igaveyoutheanalogyofhowtoputoutafire—whileyouaretryingto putthefireout,atthesametimeyouwillhavetowithdrawthefuel.Insteadofthat,whileyoutryto putoutthefire,ifyougoonputtingmorecombustiblematerialsintothefire,thenyouarefighting againstyourself.Youwillnotbeabletosucceedinit.Inthesameway,ifyouwanttoputoutthe blazeoftheconstantmentalactivityandvariousmodifications,whileyouareengagedindoingit, youmustalsowiselyseethatyoudon’taddfreshfueltothismentalactivity.So,theneedtosupport thepracticebyself-control,dispassion(non-attachment),turningawayfromcravingsforthe passingthings.ThisisatwofoldinseparableSadhana,VairagyaandAbhyasa(non-attachmentor dispassion and constant practice).

Patanjalihasawordtosayabouthowpracticeshallbe,ifitshouldbesuccessful.The practiceshouldbeoveralongperiodoftime,carriedoncontinuouslyinanunbrokenway,with keeninterestinit.Youmustevincekeeninterest.YoushouldnotdoSadhana(practice)byfits.You startvigorousSadhanaforafewweeks,butafterwardssomethinghappens;fortwoorthreedaysno Sadhana,youcouldnotdoanythingandthenyougiveitupfortwoorthreemonths,thennothing. Then,youreadsomemagazineorlistentosomeinspiredtalk;againtakeup,barelyforsometime. ThiskindofSadhanaisnogood.Evenifyoudolittle,doitcontinuously,withoutbreak.Unfailing regularityisimportant.PatanjaliYogaSutrassaythatpracticebecomessteadyandsuccessful,ifit isoveralongperiodoftime,continuously.Thepracticeshouldbeunbrokenandcarriedonfora longperiodoftime.YoushouldhaveakeeninterestandyourSadhanashouldbesupportedby Vairagya (dispassion). Then alone you will attain success.

ThiswasamethodalsosuggestedbyLordKrishnaintheGita,whenHeinstructedArjuna, ontheprocessofYoga,inthesixthchapter.AfterlisteningtotheSadhanaorspiritualpractice outlinedbyLordKrishna,Arjunasays:“Itisveryniceforyoutodescribeit,butIthinkitisofno usetome,becauseIbelievethatthemindissoabsolutelyuncontrollable,socompletelyfullof Rajasthatonemayverywellbeabletocontrolthewind,thewavesofthesea,butnotthemind.Itis impossible.So,whatistheuseofdescribingYogatome!”WhenArjunarespondsinthisway,ina verynegativewaytoLordKrishna’sdescriptionofYoga,Krishnagivesaverysignificantreply.He does not contradict Arjuna. He doesn’t say mind is very easy to control.

Wehavemanyteacherswhosaythis.Theymaybeshrewdpsychologists,Iadmit.Maybe, theydon’twanttofrightenpeople,likelyseekers,sayingthatthemindisvery,verydifficultto control,rightfromthebeginning.So,ifyousayitisveryeasy,atleastmanstarts.Butoverdoing thisalsoisunfair.Because,withmucheagernessandwithmuchexpectation,someoftheseekers willcome,theywilldothetechniquesforsometime,aftersometimetheygetspectaculareffectto someextent,andafterwardstheretheygetstuck.Nothingfurthercomesoutofit.Theyloseallfaith. Theywillneverafterwardstakeitup.Theywillsay:“Wehaveonlybeenduped,nothingcancome outofit.”So, viamediais better.Berealistic.Themindisverydifficulttocontrol.Itisnotaneasy joke.Atthesametime,itispossibleifyouregularlypractise.Don’tbediscouraged.Itispossible. Manyhavesucceeded.Goonpractisingwithoutgivingitup.AndonedayyouwillreachtheGoal. Inthisway,itisbetternottoconcealthefact.Butdonotgivefrighteningexaggeration.Ifyouhear thestatementsofsomemastersofYogainIndiaaboutthemind,youwillneverpractiseYoga.You will give it up.

Itiseasiertodrinktheoceaninthepalmofyourhand,itiseasiertoflyintheair,itiseasier topierceadiamondwithafilamentofaflower,itiseasytocatchholdandrestrainamadelephant withaspider’swebitiseasiertomakethefireburndownward,itiseasiertocatchholdofalionora tigerandmilkit,butitisnoteasytocontrolthemind.Allthesecanbedone.Butitisnotaneasytask tobringthemindunderyourcontrol.Sucharethewaysorwordsinwhichtheydescribethe super-humantaskofcontrollingthemind,butyetatthesametime,theyneversaiditis impossible—preciselyasthegreatMasterKrishnasays.HeagreeswithArjuna:“Yes,Arjuna!You areright.Difficultitistocontrolthemind.Iagree,butyouarewrongwhenyousaythatitis impossibletocontrolthemind.Ifirmlyassureyou,andemphaticallydeclarethatitispossiblefor you to control the mind.” And uses precisely the same words of Patanjali.

The Different Grades Of Concentration

Hesays:‘Byregularpracticeandthroughdispassion.’Howpracticehastobe?How dispassionhastobe?Itshouldbebasedupondiscrimination,notmerelyanemotionalupsurge,not merelyasentiment.Byhearingsomefierysermon,immediatelyyouconceivedispassion—‘No,I willgiveupeverything,Iwillshaveoffmyhair.’Yougotoextremes,justuponanemotional upsurge.SeeingthecinemaofthelifeofSt.FrancisofAssisiorsomeothersaint,immediatelynext day,youstartwantingtogiveupeverything.Extremesshouldnotbedone.Allextremesshouldbe avoided.Dispassionbecomestheoutcomeofreflectingupontherealnatureoftheworldor enquiringtherealnatureofthingsandbyassociationwiththeseekersandSadhakas,andyourown gradualunderstanding.Then,thatdispassionbecomesreal.Now,theresultofsuchconcentration willultimatelybethestudyofthemind,havingknownitsnature,havingknowntheconnection betweenworld-experienceandmentalactivity.ThusunderstandingthebasisofYoga,launch yourselfuponthepracticewithdispassionandcontinuedpracticeandconcentrationinthemind, subduingallthementalactivities.Ifthroughsuchapplication,yousucceedinattainingprogressive statesofconcentration,whathappenstoyou.Whatallthedifferentstatesofconcentrationyou reach?Andwhatistheconsequenceofit?Whatexperienceyougain?—becomethesubjectof Patanjali.

InthenextfewSutrasPatanjalisaysthatthesestatesofinnerconcentrationwhichtheseeker obtainsaresupportedbydispassion,whenhecarriesonhispracticevigorouslywithkeeninterest.

Thestatesareclassifiedintovarietiesandhecommencesbygivingusthedescriptionofonevariety ofthisintenseinnerconcentration,astatewhichhecharacterisesortermsasSamadhi—trance.And onekindofthistypeofintense,innerconcentration,trance,iswhatisknownastheCognitive Trance.Itisbyconcentratingononeobject,cognisingoneobjectandconcentratinguponit,various innerexperiencesarebroughtabout.Youreachvariousstatesofinnerconcentration.Onestateis whenyouconcentrateupontheobjectasitappearstoyou.Soitcanbeuponanyobject.You concentrateinwards,aconsiderationastheobjectpresentsitselftoyourmindthroughthedifferent senses.Forinstance,thetable,Icanseeit,atthesametimeIcantouchit.Twosensesareinvolved inmyperceptionofatable.Morethantwosensesalsocanbeinvolved,threeorfoursensesalsocan beinvolved.Whenapersoneatsathing,itcomesintocontactwiththelips,tongueandpalate.So thereisacontactandatthesametime,youtasteitandthearomaofitalsoisexperienced.Inthis way,asanobjectpresentsitselftoyourmind,youconcentrateuponitandgainanintensestateof unifiedthoughtfocuseduponthatobject.Allotherthoughtsarekeptaway.So,yougetabsorbedin thefocusingandthatintensestateofabsorptioninconcentratinguponanobjectasitpresentsitself toyou,isthefirststatewhereyoutrytogainknowledgeofallaspectsofthatthing.Whatitisto you?Howitpresentsitself?Howitappearstoyou?So,itisaccompaniedbyaphilosophical enquiry, or an examination of that object from all angles, from all aspects.

Then,thissameconcentrationcannowswitchonintoanotherdimension.Startfocusing upontheinnerimplicationsofthatobject,theveryessenceoftheobject,insteadoftheobjectasit presentsitselftoyoutothesenses,theobjectasyouareunderstanding.Yougodeeperintothevery essence,theverynatureoftheobject.Whatitisusefulfor?Howitcameintobeing?Whatisits placeintheuniverse,inwhatwayyouarerelatedtoitandinwhatwayitisrelatedto you—concentrationonanobjectindepth,thesubtlerandinneraspectofit,theessenceofthething, notinitsappearance.Here,thereisdiscriminationbetweentheouterappearanceoftheobjectand thesubtleinnernatureoftheobject.Thisconcentration,thisstateisaccompaniedby discrimination, Vichara. Vichara is subtler and inner. It is more meditative in its nature.

Thirdly,theconcentrationwhichyouthuscarryon,maymovenowfromtheobjecttothe veryprocessofperceivingandconcentratingupontheobject.So,nowtheconcentrationactually movesintotheareaoftheminditself.Whoisdoingthisperception?Whoisdoingthisfocusing? Whoisdoingthisconcentrationorexaminationoftheobject?Themind.So,thismind-process, perceptualprocessofthemind,becomesnowtheobjectofyourconcentration.Andasyouwere absorbedintheobject,younowbegintofocustheattentionupontheprocessofbeingfocusedupon theobject,upontheprocessofbeingabsorbedintheobject.Sothementalprocessbecomesthe objectofyourconcentration.Moresubtle,moreinward,andgraduallyturningtowardsthesubject, initsdepth.Concentrationismuchdeeperandyourbeingisfreedfromthebondageoftheobject. Now,thisconcentrationfreesyoufromtheimpactoftheobjectoryourreactiontoit,yourfeelings towardsit.Therefore,thissenseofbeingforcedfromtheobjectiveworldtotheCognitive Perceptiongivesyouasenseofelation,asenseofjoy.Everykindoffreedom,everystepyoumove towardsaliberatedstate,isalwayscharacterisedbyenhancedjoy.So,inthisstateofconcentration wherethemindistakenawayfromtheshacklesofanobjectforitssupportandmovesintothearea ofactivityitself,theobjectofattention,itisaccompaniedbyasubtlerfeelingofjoy.This concentrationisaccompaniednotbyexaminationofthedetailsofanobject,notevenbyanentering into discrimination or enquiry into the real nature of an object, but by a feeling of joy.

Thefourthformoftheintenseinnerconcentrationtakesyouinwardfromeventhe observationofthementalperception,andfocusesyourattentiononyourself,asdistinctfromthe mentalperceptionalprocess,fromtheinneressenceoftheobjecttowhichitwasdirectedto,and evenfromtheappearanceoftheobjectitself.So,theobjectisgivenupandeventheessential nature,subtlenatureoftheobjectisgivenupandeventheconcentrationorfocusingyourselfupon theperceptualprocessisgivenup.Youfocusyourattentionmerelyuponyouwhoaretheseerof thosethings,youwhoarethesubject,whoarecarryingonthisprocess.Youremainawareasthe subject,asdistinctfromeventheperceptualprocessandtheobjectoriginallyconcentratedupon. Here,itistheinnermoststate,youareawareofyourselfonlyastheseeingsubject,themeditator, butthenthis‘I’uponwhichthemindisnowfocused,isnotyettheuniversalConsciousness.Itisnot thepureConsciousness.Yetitistheindividualisedconsciousness.Thesearethefourwaysorthe fouraspectswhichconcentrationuponanobjectcantake.Intensifiedstateofconsciousnessisa distinctprogressinthepracticeofYoga.Itisagreatdealofprogressinconcentration.Itis successful concentration.

Nowapartfromthis,thereisanotherstateofdeep,intenseconcentrationinward,whereno objectisyourfocalpoint.Thefocalpointisentirelyinside.Themindiscompletelytunedwithin andthereisanabsenceofanyobjectinthefocalpointofyourattentionandthought-flow.Themind contactinitsinnersubmergedstate,thataloneisthereinthefieldofyourattention.Thatisthe Chitta,thesubconscious.ThevariousSamskarasaloneremain.Thereisnoouterobjectasafocal point,butonlytheinnercontentofthemind.Thisismuchmoresubtle,muchmoreinner.Whenthe mindisabsorbedintoitself,itiscalledthehigherprocess.Theotherstateofconcentrationisfar moresubtler,inwardandsubjectiveandhasnothingasitsobjective,ratherhastheinnermind contentonly,bykeepingoutallobjectivethoughtsthroughthecheckingofthought-wavesby continuousnon-attachmentordispassioninthetruespiritualaspirant.Howthisinnerstateof intenseconcentrationisachieved?Howdoesoneachieveprogressintwotypesofconcentration uponanobject,initsfouraspects,andconcentrationuponnoobjectbutuponthemind,uponthe inner content of the mind itself? By faith.

Faith Brings Progress

Firstofall,theaspirantmusthaveintensefaithintheYogahepractisesandthegoalto whichheismoving,andinthevalidityoftheprocesswhichheisadapting.Faithgrowsand developsbyassociatingwithsimilarseekers.Ifweassociatewithpeopleofothertypes,hedonists, materialists,peoplewhohavenofaithinthehigherlifeoranything,whateverlittlefaithyouhave, youwouldloseit.Therefore,youmustcarefullyprotectthisspiritualSamskara.Itbecomes necessarytoavoidthecompanyofthosewhoscoffatthesethingsormakefunofthesethings.For, theyhavenobeliefinthese.Therefore,thespiritualaspiranthastobeselective.Heshouldmixonly withseekers.Aspiritualaspiranthastobeselectiveinchoosinghiscompany.Hemusttrytomove amongsuchcompanywhohavesimilaridealandaspiration,whoarealsomovingtowardsthe self-sameexperience,believinginthegoalwhichhebelievesinandwhohavefaithinthehigher valuesoflife.Themorefaithyouhave,thegreaterenergyyougetinyourpursuitandyourpractice isbackedupbyenergy.Ifyouwanttodovigorouspractice,thenhaveintensefaith.Thedegreeof

faith decides the intensity of your practice.

Youmustreadbookswhichbringouttheexperiencesofotherseekerswhohavetroddenthe path,coveredthisareaandattainedthegoal.Andthistestimonyincreasesyourfaith.Companyof holypeople,meetingsaintsactually,readingthelivesofsaints,YogicMasterswhohavetrodden thepathandattainedillumination.Thereyoufindthesublimecharacteroftheirpersonallifeand theirexperiences.Atthesametime,ifyoucangettheopportunityofcomingintodirectcontact withpeoplewhoarerootedinthatexperience,thatisofcourse,thebestofallthings.Thecompany ofseekersofyourownsortandyourenergeticpracticeswithfaithwillgraduallybringaboutcertain stabilityinyourmind.Graduallythedissipatedanddistractedmindwhichwasscatteredamong multifariousthings,beginstogetingathered.So,graduallythemindnowgetsthetendencyofnot wantingtogetdistracted,itwouldgiveattentiononlytothingswhicharenecessaryandnotto unnecessary things.

Miscellaneousthoughtsnowgraduallybecomedistastefultothemind.Sothemindgets collected.Itiscalledrecollectedness.Whenyoureachthestateofrecollectednessofthemind, naturallythetendencyofthemindbecomesmoreandmoreabsorbedintheobjectofconcentration. Itbecomesspontaneousinclinationofthemindtogetabsorbedandthroughthisabsorptionyou attainillumination.So,successinconcentrationinthetruespiritualaspirantcomesasaresultof faith.Theenergygainedthroughsuchfaith,therecollectednessresultsfromsuchenergeticpractice andtheabsorptiontowhichoneisledbysuchrecollectedness,takesoneultimatelytoillumination.

Thesethenarethefactorsthatgotobringaboutsuccessfulconcentrationinatruespiritual aspirant.SagePatanjaliusesthewords‘truespiritualaspirant’,becausepeoplemayapproachYoga ostensiblyforrealisation,buttheirrealquestmaybeforthewonderfulpowersthataredescribedin thebooksonYoga.Youcandothis,youcandothat.Manypeopleattractedbythesegreatpowers, maytaketothepracticeofYogaandgetthepowers,buttheywillnotgetillumination.So,Patanjali makesadistinctionbetweenpeoplewhotaketoYogaforlesserendsandthetruespiritualaspirant whoistheseekerafterGod-experienceorIllumination.Inhim,naturally,therewillbeallthesefive factors.Faithisthebliss.Faith,energy,recollectedness,absorption—allthesefactorsleadto Illumination.

Now,Patanjalibringsustoaconsiderationofsomeverypracticalthings.Whenone launchesforthintosuchseeking,inspiteofallequipmentssuchassincerity,earnestnessandall that,obstaclescomeonthewaytoprogress.Obstaclesarenumerous.Theymaydifferfromperson toperson.Butsomeofthegeneralobstaclesarelikelytocometomostpersons.Because,theyare commontomanasanembodiedbeingwithamindanditsmischief.Helistsacertainnumberof obstaclesandgivesusverypracticalmethodsofdealingwiththemsuccessfullyandovercoming them.Thebasicobstacleissickness.Sicknesscomesthroughlackofself-controlandself-control can come only by discipline.

The Importance Of Hatha Yoga

Ifthereisnodisciplineinlife,onecannothaveself-controlanditisinthisconnectionthat HathaYogabecomesveryrelevant,ofverygreatimportancetoallpeoplewhowishtoenterintothe innerYoga,RajaYogaandmeditation.HathaYogahasadirecteffectingivingyouanincreased stateofhealth.ItisbecauseofthesereasonsthatHathaYogagainedmuchimportance.Asyou know,eachparticularAsanainHathaYogahasaneffectonsomeparticularpartofyourinner

machinery,innermechanism.Somehavebeneficialeffectontheheart.Somehavebeneficialeffect onthelungs,beneficialeffectonthebrain,beneficialeffectonthenervoussystemandsomehave beneficialeffectupontheautonomousnervoussystemkeptalongthespinalcolumn.Somehave beneficialeffectuponliver,spleenandpancreas.Inthisway,therespiratorysystem,thecirculatory system,thedigestivesystem,etc.,standtogainpositive,immediateanddirectbenefitbydifferent AsanasofHathaYoga.So,realhealthcomesduetoaregularpracticeofHathaYogainthespiritual path.Secondly,HathaYogicexerciseslikeAsanas,Mudras,Bandhas,haveaspecialconnection with relation to the three Gunas in the human system, physical and mental.

So,HathaYogahastheunfailingeffectasnoothersystemofpsycho-physicalcultureinthe worldhas.IthastheunfailingeffectofgraduallyeliminatingTamasfromthehumansystem, humannature,andeffectivelycontrolling,givingyoucontrolovertheRajasandincreasingSattva. ThereisnoknownmeansofincreasingSattvaandeliminatingTamasaseffectiveasHathaYoga. Ofcoursediet-control,Sattvicdiet,keepingcompanywithSattvicpeople,nodoubt,willbringyou certainamountofSattvabutHathaYogaisaneffectiveunfailingtechnique.Itisscientific.Hatha YogahelpsyougraduallyputtingTamasunderyourcontrolandincreasingSattvasteadilyand progressively, and through this comes self-control. It is a marvel. It is a state of discipline.

HathaYogaisthesystemofdisciplineortraining.Ifthesensesarenotcomingunderyour control,iftheyareturbulent,uncontrollable,thenyouputyourselfthroughaperiodofHathaYogic training, you will begin to find that you are able to control the senses.

Obstacles In The Path Of Yoga

Whatisthesecret?ThesensesareturbulentbecauseoftoomuchofRajoGuna,andyouare unabletocontrolbecauseyouaretoomuchTamasic.Tamasmakesyourwillweak.Youcannot controlit.IfSattvaincreaseswillpowerincreases.Simultaneously,whenRajo-Gunaalsois subduedthenyouareabletocontrolthesenses.So,heresicknesscanbeovercomebyHathaYoga. Moderationindiet,regularityinhabits,eating,drinking,sleeping,goingtobed,regularityoflife, allthesewillhelpyoutoovercomesickness.Thenindolenceisanotherobstacle.Mentalindolence, postponinghabits,unwillingnesstodothingsimmediatelywhenitistobedone—allthese obstacles hamper one’s progress in the path of Yoga.

Inthiscontext,wehavetowarnallyoungpeopleofthisage,thisunfortunategeneration, thatoneofthegreatestdangersisgettingaddicted.Alldrugswillcompletelybringabouta breakdowninthevigourofthemindandthewill-power.Anynarcotichasabefiddlingeffectonthe mindandmakesonelazy.Thewilltodoathingimmediatelygoesaway.Onebecomesindifferent. Thatisthegreatdangerofallthenarcoticsthatbefiddlethealertnessofthemind,notknowingthe connectionbetweenwillanddrugs.Youseevastmajorityofunfortunateyoungpeopleofthis generationareputtingthemselvestoapositionofdangerwhichwillretardevolutionineveryway, under any direction.

Vigoroushabitsaretobetrained.Theseobstacleshavetobeovercome.Indolenceand half-heartednesshavetobeovercomebyfaith.Youdomeditationforlittletime,sometechnique youpractise,afterwardsyoureachastateofmindlessness,oryoubegintofeelsomesortofaninner silence.Youthink,‘IhaveattainedSamadhi,’andthen,afterwardsyoudon’twanttolistento

anyoneatall.Thisisawrongnotion.Alreadyyouthinkthatyouhaveattainedsomething,butyou arenowherenearit.ThisfalsenotionisaveryterribleobstacleinthepathofSadhana.Despairby failuretosucceedinconcentration,isanotherobstacle.Yougoontryingandyoudon’tsucceed; andafterwardswhathappensisthatyoubecomehopelessandthinkthatinthislifeyouwillnot succeed. This is a very great obstacle.

Theseareallthingswhichbringaboutastateofdejection.Howtoovercomethese?You mayhavealltheseobstacles.Youmayhaveone,oryoumayhavesome.Howtoovercomethem? Thereisonlyoneway.Youmustunderstandhere,alltheseobstaclesareputupbeforeyoubythe mind.Indolence,despair,half-heartedness,dejection—theyareallmoodsofthemind,themind againplayingitsgame.Therefore,youmustbealert.Youhaveunderstoodthatentire world-experienceisbaseduponmind-activity.Evenalltheseobstaclesnowputintoyour way—theyarealsopartsofthemindonly.Therefore,thereisonlyonewayofovercomingthem. Takeupsomeparticularobjectandsticktoitwithleach-liketenacityanddon’tgiveitup.Itmay bringaboutdejection,hopelessnessandprocrastination.Don’tlistentoit.Beatitvigorously,stick toonething.Sticktoitwithleach-liketenacityandgoonpractising:Comewhatmay‘Menmay comeandmenmaygobutIgoonforever’—inthisway,sticktoit.Don’tleaveit.Thisiscalled Ekatattva Abhyasa—taking up one thing and sticking to it like a leech.

Secondly,transformmentalattitudes.Thesevariousthingsarebroughtaboutbyour associationinthisworld.Manyatime,mindisupsetandperturbedbyourassociationwithpeople andourdailydealingwithpeopleandourenvironment.Haveatransformedattitude.Keepthemind alwayspleased.Keepthemindalwayscalmandalwayspeaceful.Thisisthesecretofovercoming obstacles of the mind. Patanjali says: ‘Be always cheerful’.

How To Overcome Obstacles

Don’tbedejectedyourself.Wheneveryouseeanyonehappyyoualsorejoice.Bejoyfulat thehappinessofothers.Andbemovedwithsympathyandcompassionatthepainandsufferingof others.Beelatedwhenyouseegoodnessandvirtueinothers,insteadofbeingupset.‘Whata wonderfulpersonheis!Iwillalsobeabletoattainthatstate.’Seewhenyoucomparewithsomeone veryverygood,veryverynoble,youfeelhowunworthyyouare.Thisisanotherwayof overcoming the obstacles and having a fresh vigour and interest in your Sadhana.

Tratakaisgazinguponacandle-flameorgazinguponaspot.Thisisonetypeof concentrationwhichveryeasilybringsyousomespiritualexperiencewithinashorttime,evenafter amonthofconcentrationyoubegintoseelights.Yougazeatitforsometime,afterwardsyou wouldbeabletovisualiseitinthesky,muchexpandedinform.Or,closeyoureyesandyoucansee itevenwithclosedeyes.Inthisway,itsuddenlythrillsyouwiththeabilitytodothingswhichyou neverthoughtyouarecapableofdoing,somethingunusual,somethingnovel,andthisisalsoan encouragement.

Supposeyouareconcentratingonthetipofthenose.Ifyourconcentrationisveryregular, whatwillhappenwithinashorttime,inacoupleofmonths?Youbegintosmellsomewonderful fragrance.So,therearesomespecialtypesofconcentrationwhichbringaboutimmediateresultand thisnovelexperiencebecomesafoodtotheaspirant.Itisveryencouraging.Youmayalsomeditate

uponinnerlights.FeelthattheLightoflights,thesupremelightofGod,therayofDivineLightis hereinthisheart-shrine,andmeditationuponthatLightbecomesaveryelevatingprocess.Or,you maytakeforyourobjectofmeditation,someilluminedmaster,greatsaints,soulswhohavealready reachedperfection.Meditatingupontheminspiresyou.Itgivesyougreatupliftintheheartandalso someprogresscomes.Youbecomefilledwithkeensenseofelationandyouwanttobecomelike them.

Thefourthveryimportantresultofthismeditationis,themoreyoumeditateuponthese idealbeings,someoftheirqualitiesbegintoflowintoyournature.Itmaybetheformofadeity;it maytheformofsomegreatsaint.Youcanalsomeditateuponthedreamorsleepexperience.Ifyou meditateuponyourbeing,graduallyyouwillseethedream-likenatureoftheouterworld.Outer worldceasestotroubleyou.Asyoumeditateuponthedreamandsleepstates,youbegintofindout whyIcallthisdreamstateandsleepstateasfalseandunreal.Why?Justbecauseuponwakingup, theybecomecontradicted.Therefore,Isay,theyarenotreal.Butisitnotthesameaboutthewaking state?WhenIaminthedreamstateorinthestateofdeepsleep,thewakinguniverseisnot,and experiencesarecontradicted.So,themerebasisofonestatebeingcontradictedbyanotherstateis sufficienttodubitasunrealandfalse,whynotapplythesameruletotheotherstatesalso?The momentyougotosleep,thewakingstateiscontradicted.WhenIamindreamstate,thewaking stateiscontradicted.So,whyshouldInotsaythatthewakingstateisfalse,isunreal?Befair.Apply thesamecriterion,thesamestandardforboth.Ifyousaythatthewakingstateisrealandtheother twostatesunreal,thewakingstatedisappearsintheothertwostates,andIthereforesaythatthe wakingstateisalsounreal.Because,whenIgointodeepsleepstate,thewakinganddreamstates disappear: Why this double standards?

Inthisway,meditatinguponsleepanddreamstatesgraduallyfreesyoufromthebondageof wakingstateexperienceofnamesandforms.Andmanyoftheobstaclesbasedupontheouter wakingworld—thoseobstaclesaretobeovercome.Patanjaliissouniversal,thathesays, ultimately,youmaysuccessfullymeditateuponanyobjectoranyformwhichisverypleasingto youandwhichattractsthemindspontaneously.Themindiswillingandhappytofixituponitself. Thesearethevariouswaystoovercometheobstaclesandachieveastateofintenseinward concentration. I close by mentioning one more very important thing.

PatanjalisaysthatbydevotiontoGod,alltheobstaclestoconcentrationcanbeovercome. Andalso,onecansucceedinattaininginnerconcentration,bydevotiontoGod.Andwhoisthat God?Patanjalisays,HeistheSupremeBeing,whoisbeyondthebondageoftheworld-processes, whoischaracterisedbyWisdomandKnowledge,whohasnoignorance,noimperfectioninHim. Heisnotboundbyanylawandistheall-perfectBeing,infiniteinHisWisdomandtheOriginal Masterofallmasters,thegreatUniversalMasterbeyondallmasters.IfyouhavedevotiontoHim, youwillsucceedinYoga.HowtoexpressandpractisethatdevotiontoHim?ItisbytakingHis NameandsimultaneouslymeditatinguponthemeaningoftheName,oranythingthatpleasesyour mind most.

Omisthesymbol.So,herePatanjalidoesnotconcernhimselfwithanyofthosevarious aspectsofHinduPantheon.HedoesnotsayRama,Siva,BrahmaorVishnuoranyothername.He takestheUniversalBeing,theAlmighty.HisNameisone,andtherepetitionofDivine sound-symbol‘OM’withmeditationsimultaneouslyuponitsmeaningorthinkinguponits

meaning,isoneoftheunfailingmethodsofovercomingallobstaclesandattainingsuccessin concentration and Superconsciousness—meditation and Samadhi. This is today’s talk.

Fourth Lecture

RIGHT APPLICATION IN YOGA BRINGS SUCCESS

GloriousImmortalAtman!BlessedchildrenofLight!Seekersuponthepathtoperfection! Greetingstoyouallfortoday’sfellowship.Verybrieflyweshallgooverthemainpointsof yesterday’s talk and its preceding consideration, and then continue the subject.

Attheveryfirsttalk,attheveryoutset,wetoucheduponthestudyoftheYogaphilosophy regardingthenatureofthemindanditssuccessfulcontrol.Itisthemindthatdrawsthe consciousnessoutsidethroughthesensesandgetsinvolvedintheappearanceofthechangeful world-process,namesandforms.Andwealsosawhowitwasthemind’sactivitythatwasthebasis ortheroot-causeoftheentiregamutofhumanexperiences.Withinthisworld-process,whateverwe experienceistotallytheproductofourmind-activity.Wetrytounderstandthisbyaconsideration ofthedailyexperienceofeveryhumanbeing,ineachcycleof24hours,whenhepassesthroughthe distinctstatesofconsciousness,thewakingconsciousness,thedreamconsciousnessandthesleep consciousness.Wesawhowsleepconsciousnessagainandagainbringshometousthefactthat withthecessationofthemind-activity,experienceoftheworld-processdisappears,experienceof evenourownexistencedisappears.Withtherecommencementofmind-activityinthemorning uponwakingonceagain,ourconsciousnessofourindividualbeingonceagainrisesupandwithit ourexperienceoftheworld-processonceagainbegins.Wesawhowitwasimportanttoponderthis psychicexperienceofeveryhumanindividual,uponwhichobservationwasbasedthisthesisthat theworld-processandtheexperiencebytheindividual,cannotbeconsideredapartfromhis mind-activity.Uponthisthesis,Patanjaliformulatedsciencebywhichthetranscendingofthe mind-activitybecomesthemethodorthemeansofattainingthepristinestate—Self-realisationor pureConsciousnessofBeing.YogaSutrashavedescribedthisinitsfivefoldmoodsof mind-activities, viz, perception, perversion, delusion, sleep and memory.

AndwebrieflytoucheduponVairagyaandAbhyasa.Yesterday,weconsideredthe necessityofbothbeingsimultaneousandinterdependent.Onewithouttheother,willnotbegiving usthedesiredresultandwealsoansweredthequestion,howsuccesscanbeattainedinthis ceaselesseffort.SagePatanjalihassaid:‘Successcomestoonewhomakeseffortsenergetically.’ Thesuccessvariesaccordingtothemeansadopted,whetheritisamildpractice,mediumpractice orintensepractice.Intensepracticewillbringthehighestsuccess,mediumpracticewillbringlittle successandifyourpracticeismild,thensuccessmaynotcomeforalongtimeanditmaynotbethe fullestkindofsuccess.So,hehasgiventwoSutrastoanswerthequestion.Howcanonesucceed? Uponwhatdoessuccessdependinatrueaspirant,oratruespiritualseeker?Because,youmust neverforgetthatYogaisasciencethataimsatgivingtothepractitionerDivineexperience.Ifyou areapproachingYogaseekingDivineexperienceasyourultimategoal,thenthatistheclassical approachandyourYogawillbeauthentic;butifthatDivineexperienceisnotyourconfirmedgoal, thenyourYogamightgiveyouotherexperiences,otherresults.Butthen,youwillstillbeshifting

yourselffromorclosingyourselftothetruegoalandultimateobjectiveofYogainitsclassical sense.

SuccesscomestothetruespiritualaspirantwhohasDivineexperienceastheultimategoal, firstandforemost,throughfaiththatthereexiststhattranscendentalexperience,thereisafulfilment ofalllife.Theredoesexistanunwaveringfaithintheexistenceofthatultimateexperiencewhichis thegoal.Thegreaterthedegreeoffaith,themoreheisreleasedintoanunwaveringandintense practice.Wherethereisdoubt,thepracticewouldbewoolgathering.Thereisalwayswaveringin onewhoknowsthatheisgoingtoawild-goosechase.‘Reallyisthereanythingtoobtain?’‘AmI makingagreatmistake?’Iftherearethesedoubts,thentheentireenergy,allpowerthatisreleased intheeffort,willbedispersedbywaveringandhesitation.IpractiseYoga,maybe,but,Ialsokeep someotherlittleobjectiveintheworld.IfIdon’tgetatthefinalgoal,atleastIwillhavethelatter. Thisshouldnotbetheattitude.Withahighdegreeoftruefaith,therecomesgreaterenergyinthe practice;andwhenonepractisesenergeticallywithfirmfaith,theentirepersonalitypotencyofthe beingcomesingathered,collectedandcentralised.Thereisrecollectedness.Thereislesserroom forthepossibilityofdispersalofone’senergyinthepractice.One’spersonalityisnotscattered.All facultiesbecomecenteredtothisoneeffort,thisonegoal.Andwithingatherednessbroughtabout byfaithandenergymoreandmore,comesdeeperanddeeperabsorption,andthisleadsto illumination.Inthiswayiftheaspirantproceeds,thenhegraduallybeginstoreachadeepstateof concentration where he is totally absorbed within.

Differentstatesoftheconcentrationarelistedasthestageswhereoneisabsorbeduponan object.Firstisconcentratingupontheobjectasitpresentsitselfthroughone’sconsciousness.Inthe secondstage,onegoesbeyondthemereappearanceoftheobjectgoesdeeperintotheconsideration oftheveryessenceoftheobject.Thenonegoesbeyondthenameandformoftheobjectandthe wholeconcentrationgoesupontheperceptualprocessoftheminditself.Concentrationshiftsfrom theobjecttotheareaofthemind.Ultimately,eventhisisleftbehindandconcentrationbecomes involvedinthesubjectwhoisdoingtheseprocesses.So,oneconcentratesuponthemerefactof one’sbeing.Thatisawarenessofoneself.Thesearethefourstagesoftheoneaspectofabsorption. Inthesecondstagethereisnoobjectatall.Sotheexternalworldisnolongerthefieldoffocusofthe mindoftheyogi,buttheinternalworld,thatwhichisgroundworkofdreamsisinfocus.So,the concentrationtakesplaceonlyuponthesubmergedimpressionsofpreviousexperiences.Thisisa verysubtlestateofconcentration.Thisisthesecondtypeofinnerstateofconcentration,thesame concentrationbutwithoutobject.Anothermeanstosucceedinsuchconcentration,wasalso mentionedhere.ThisshowshowYogaisverymuchinvolvedinreligions.Yoga,thoughit transcendsanyspecificreligion,isthemostuniversalandinthebasicsenseoftheterm,Yogais verymuchinvolvedinreligion.Itconcernsitselfwiththespiritoftruereligion.Whatisthatspiritof universalreligion?Individualsjourneybackintotheuniversal.Itisthequestofthehumantowards theDivine,orthefinitemovingtowardsitsmergerintoInfinite,mantoGod.Thisistheessenceof allreligions.Theuniversalessence,thebasicprocessofreligion,istotaketheindividualbackinto hiseternalrelatednesstotheuniversal.Theologically,itissaidthatitisthegreatquestforGod.And thushere,thisaspectofYogaisbroughtoutveryclearly,whenPatanjalisaidthatthesuccessin suchconcentrationmayalsobebroughtaboutbydevotiontoGodandthatdevotiontoGodcanlead you to Samadhi. Here, he devotes a Sutra to define what the concept of God is.

LECTURES ON RAJA YOGA

GodistheSupremeBeingwhotranscendsthisworld-process,whoisnotcaughtand enmeshed,anever-liberatedSupremePrinciplethattranscendstheworld-process,independent, beyondallpossibilitiesofignorance.ItisthenatureofpureJnanaorKnowledge.Itisallthe contrarytoourpresentconsciousness.Ourconsciousnessislimitedbythefiniteobjectsofa temporarynature.Ourconsciousnessiscolouredbyignorance,falseperception.ThisBeingisof theverynatureofpureJnanaorKnowledge,whereasmanalsohasknowledge,buthehasgotonly limitedknowledge.PatanjalisaysthatGodisunlimited,infiniteBeingcharacterisedbyinfinite wisdom,transcendingtheworld-process,aBeinginastateofabsoluteindependence,aliberated Being. That is his definition of Isvara, God.

ThroughdevotiontoGod,Samadhicanbeattained.Howtopractisethisdevotion?Whatis thismeans?Thebestwayofthisdevotionisusedasameansofattainingsuccess.Thebestpractice isconstantrepetitionofthenamethatsymbolisesHim,namethatindicatesHim,with contemplationuponitsmeaning,contemplationuponitsimplication.Thisnamethatsymbolises theuniversalDeity,nottheGodofanyspecificreligion,buttheGodofuniversalreligion,theGod beyondallreligions,hegaveas‘OM’.AndOmisthesymboloftheSupremeBeingandthe repetitionofOmwiththemeaning,isthesuremeansofattainingsuccessinconcentrationand overcomingobstacles,whichdestroysallobstacles.ItinvokesaspecialprayertotheInfinite,which isaneffectivemeanstoovercometheobstaclesenumerated.Then,specifictypesofconcentration to overcome these obstacles were also suggested.

Youturnawayfromgross,sensualpursuits.Butwhathappens,thehabitisthere.Youwill havetomakespecialeffortstoeliminatethem.Thenaloneyouwouldbeabletoturnawayfrom thosegross,sensualpursuits.Ifyourelaxalittlebit,onceagainthemindgoesbackintoitsownruts, oldsensualhabits.Thisisanotherobstacle.Duetothistug-of-war,seesawofyourstrugglewith yourinnernature,despaircomes.Becauseyoufailmanyatime,youbecomehopeless.Never despair.Alwaysoneshouldhavehope—‘Iwillovercomethem,comewhatmay.’Youmayget nervous.Nervousconditionmaycometothepractitioner;tremblingandevenirregularityof breathing.Andtoovercomeallthesethings,withoutbeingapsychiatrist,Patanjalihasgotdifferent methods of concentration. This is his prescription.

Oneis,ofcourse,tomakeuphismind—‘Nomatterwhatcomes,Iamnotgoingtoleavethis questwhichIhavetakenup.’So,PatanjaliprescribesEkatattva-Abhyasa—catchingholdofsome onetypeofpracticeandclingingtenaciouslytoitandneverlettingitgo,comewhatmay. Ultimately,thisovercomesalltheobstacles.Itisanexerciseofthepowerofone’sdetermination, innerwill,andinvokingapositivestateofmind,alwayskeepingthemindinacheerfulandpositive state.

So,heprescribesfourpatternsofreactingtotheouterworld.Kumbhakaorretentionofthe breathisoneoftheimportantmethodstoovercometheobstacles.Andnoonemethodaloneis supposedtobeused.Selected,judiciouscombinationofmorethanonemethodmaybesuitableto you.Asaresultofstudyofyourownnature,specialexerciseswhichbringaboutsomeimmediate resultmayactasgoodencouragement.MeditationupontheinnerlightoftheAtmanandmeditating upon,contemplatingupontheMasters,saints,sages,YoginsandGurus,givefreshenthusiasmto themindandfillyouwiththespiritofelation,andtheybecome,asitwere,inspirers.Theygiveyou anewspiritonthepath.Bycontemplationupondeepsleepanddreamstateyoubecomeawareof

thedream-likenatureoftheoutwardphenomenon.Andfinally,youcanmeditateuponanything thatattractsyourmind,anythingthatisspeciallypleasingtoyou,anysymboloranyform.This practicewillultimatelyleadongraduallyandprogressivelytothestateofhighesttranscendental superconsciousness,higheststateofnon-dualSamadhiwhichisbeyondtheearlierstagesdescribed by Patanjali.

Kriya Yoga

Now,PatanjalimovesontothepracticalaspectsofYoga.Havingdescribedmostofthe earlier concepts of Yoga—trance, concentration, mind-activities, etc.,—he now goes to Sadhana.

Sadhanameansanypracticeassuch.ManyofyoumaybeawareofthenameAshtanga Yoga,theYogaofeightlimbs.YouwillbesurprisedthattheSagedoesnotstraightawaylaunch intoconsiderationofSadhanaintheserialorder,i.e.,startingfromthefirststage,goingintosecond andthirdetc.Hedoesnotdoit.Hefirstgivesthedescriptionofwhathecallspreparationofthe ground.Preparationofthegroundispositiveandnegative.Itpreparesyourmindandatthesame time,takesawaytheobstaclestoit.Then,hegoesontodescribetheactualAshtangaYoga.In betweenthese,thereareanumberofSutrasdealinggenerallywithdifferentconceptsofthe philosophicalbackgroundofYoga.Wewillnotdirectlyconcernourselveswiththeminthepresent talk. The preparation, he says, is most important and he calls it Kriya Yoga.

ThisistheworkingmethodthatleadstotheactualYoga.Traditionhasit,thatactualYoga commences,somesay,fromthefifthandsomesayfromthesixthlimbofYoga.Itisrationaltokeep itasthefifth.ThefirstfourarecalledtheouterYogaandthelastfourarecalledtheinnerYoga.The outerYogaisregardedbysomeasthepreliminarypreparationsfortheactualinnerYogaproper. ButintheSutrasofPatanjali,hehimselfmentionsthepreparationsasthesecondstageofYoga.So thesecondchapteroftheYogaSutrasiscaptionedthe‘SadhanaChapter’.Itstartswiththe aphorismson:Tapas,SvadhyayaandIsvarapranidhana(austerity,studyanddedicationtoGod, respectively).TheycompriseKriyaYoga.Theycomprisethepreparatorypractices.Itis worthwhileconsideringhere,whatthesethreeimply,andhowexactlyandwhytheyaresaidtobe the preparatory practices. Patanjali’s Kriya Yoga is austerity, study and dedication to God.

Tapas (Austerity)

WhatisTapas?ThewordTapashasnoexacttranslationinEnglishlanguage.Thoughthere aremanywordswhichmayberegardedasgivingapartialmeaning,yetnoneofthembringsoutor connotesthefullmeaningofthiswordTapas.Tapasmeansgenerationofheat.Tapasisheat, intensityofheatactually.InWesternlanguage,wemaysay,itmeanspenance,mortificationor discipline.Tapasispenance,butpenanceisnotallTapas.Tapasismortification,butmortification isnotallTapas.Tapasisausterewayofliving,butausterityitselfisnotthegoalofTapas.Tapas meansrestraintofthesenses,controlofdesiresandthediversionoftheenergythusconserved towardsthesubtleprocessofintensemeditation.Theenergythatisnecessaryforintense concentrationandmeditationistobegotbyconservationofthesamewhichisotherwisefrittered awayindiversedirectionsinvarioussense-pursuits.Energyisnottobeallowedtofritteraway.The sensesaredeterminedlyheldincheck.Thereisarestraintoverthedesire-nature.Thisconserved energyischannelledanddivertedintothehigher,subtleandintenseprocessofconcentrationand

meditation.Inthisact,atwofoldresultcanbeobtained.Oneisconservationofenergyandthe secondisthepurificationofthenatureoftheindividual.Because,heputsastoptogrosspursuits, activitiesofthesenses,hisnaturebecomespurified.Thereisacertainrefinementbroughtaboutin thenatureoftheindividual.So,itisapurificatoryprocess,justasanythingputintofirebecomes purified.Andthisself-restraintbytheseeker,naturallycreatesatensionwithinhim.Thisenergy conserved,youtrytoleashitandtrytogiveitanotherdirection.So,thereisaconfrontation betweenthepowerofwilloftheindividualandthenaturaltendencyoftheurgesinman,andthis tensionbroughtaboutwiththesetwoaspectsofyourpersonality,naturallycreatesasortoffiery state. There is heat. Therefore, we have the significant term Tapas.

Svadhyaya (Study)

Svadhyayaisstudy.Itmeansspiritualstudy,studyofspiritualbooks,whichinclude philosophicalworks,thestoriesofsaints,aswellasteachingsofilluminedsagesandspiritual teachers.Now,thereisinvogueapracticeamongallmajorreligions,viz.,routinereadingof scriptures.ItisthereinEasternaswellasWesternreligions.Therearepeople,whodevotedly, everyday,havearoutinereadingoftheBible.ThereisabigBibleandtheyreadhalfanhourevery dayandthenthebook-markisshiftedtothelatestposition,andthebookisclosedandkept.Next day,someotherpersonsopenitandagainreadalittleandthebook-markisshifted.ButSvadhyaya isnotmerereading.Svadhyayaisadeliberatestudy,withattentiontothemeaning,ofwhatoneis studying,sothatoneisactuallyabsorbedinwhatisbeingstudied.Therefore,thereiseverydaya freshintakeofspiritualideasintothemind,intotheconsciousness.Thesespiritualideasarenot onlyinformativebutalsoinspirational,aswellasofatransformingnatureintheireffectuponthe mind.Thereisanotherspecificpurposebehindthestudy—wewillcometoitpresently.Svadhyaya meansthestudywithattentiononthemeaningwiththespecificpurposeoftakinginandabsorbing it.

Isvarapranidhana (Dedication To God)

ItisaterminSanskritwhichliterallymeansplacingoneselfinGod,keepingoneselfwith constantawarenessofthepresenceofGodhereandnow.ItalsomeanstheawarenessthatIdwellin Him,becauseHeistheinfinite,theall-pervadingOneandHedwellsinmebecauseHeisthe indwellingConsciousnessofmybeingaswell.Naturally,thisimpliesanunbrokenremembranceof theDivine.ElaboratinguponthemeaningofIsvarapranidhana,Patanjalialsogoesontosay,howit alsoimplieslivingforHim,alivingforGod.Thatmeans,youhavetheconvictionthatwhatever youaredoinghere,youarenotdoingfortheworld;whateveryoudo,evenyoursecularactivity, evendutytoyourbelovedones,youdoitfortheloveofGodandtopleaseHim.BecauseHehas placedyouintheparticularcircumstance,Hehasputbeforeyoutheduties.Whateveryouaredoing isbecauseHehasputyouinthisparticularpositionnow,andsoitisHisWill.Therefore,in fulfilmentofHisWillyouhavethefullconviction:“IamThine,allisThine,IamThyservant. Therefore,myhighestprivilegeistocarryoutThyWill,andfulfilmentofThyWill;and,Idoall thisasamethodofcarryingoutThyWillformeinthislife.”Thisalsobecomesameansofadoring Him,worshippingHimbycarryingoutHisWilluponearth.Isvarapranidhanasumsupallthese things—livingforHim,doingwhateveryoudofortheWillofHimandenjoyingyourselfinactivity in fulfilling the duties of secular life also as doing His Will.

Theyremovethoseinveteratetendenciesintheindividual,withthebasicignorancewhich standasbartoillumination.Whatarethesetendenciesinhumannature,whichstandasbarto illumination?Oneisspiritualignorance,secondisegoism,thirdandforth,attachmentandaversion, andfifth,clingingtolife.Whatisignorance?Ignoranceischaracterisedbynon-discrimination, failingtodiscriminatebetweentheEternalandthenon-eternal,betweentheRealandtheunreal, betweenappearancesandReality,betweenthepassing,theperishableandthePermanent,the Imperishable.ItisthefailuretodistinguishbetweenthetwoandtakingtheunrealfortheReal. Takingthenon-eternalfortheEternal—thisisignorance.Andregardingthenon-selftobetheSelf, failingtodistinguishbetweentheAtmanandAnatman,Selfandnon-self,failingtodistinguish betweenyourSelfandthebodyyoudwellinandthinkingIamthisbody—thisisignorance,thisis spiritual ignorance.

Para And Apara Vidya (Secular And Spiritual Knowledge)

Onemayhaveatremendousamountofsecularknowledge,onemighthavegonethrough theuniversitycoursesandtakenseveraldegrees,maybeaPh.D.,maybeaM.A.,aPost-graduatein Science,ChemistryandMathematicsorCommerce.Whateveritis,yetspiritually,onemaybe totallyanignorantbeing.For,theacquisitionofinformationaboutthematerialworldandthethings therein,doesnotinanywayhelptoremovefromyourinnerconsciousness,thiswrongnotionthat failstodistinguishbetweenyourtrueSelfandthatwhichisonlyanUpadhioranadded,additional, limitingadjunctthathappenstobeassociatedwithyouandwithwhichyouhappentobe related—tothebody,sensesandmind.Theyarealllimitingadjuncts.TheyarenotthetrueSelfbut somethingaddedontoIttemporarily.Noamountofsecularknowledgecaneffectivelyremovethis ignorance.Onlyspiritualknowledgecanremovethisignorance.So,fromtheYogicpointofview, secularknowledgewhichisutilitarian,whichhasapragmaticvalue,doubtless,isregardedalesser knowledge.AndtheknowledgeoftheRealitywhichyouare,thetruthabouttherealstateofyour relationshipwithbodyandmind,thatknowledgewhichbringsyouSelf-realisationandliberates youfromtheinvolvementinthisworld-process—thatiscalledthehigherKnowledge,thegreater Knowledge. Knowledge of everything here is the lower knowledge.

KnowledgeofthetrueSelfcreatesinthehumanconsciousnessanidentificationwiththat whichistheSelf.BecauseyouareignorantofyourtrueSelf,youbecomeidentifiedwiththe non-selflosingtheawareness:‘IammerelydwellingwithinthebodyandIamnotthebody.’Your consciousnesshasnowassumedthestate:‘Iamthebody.’So,this‘I’,thishuman‘I’,alwaysknows ofitselfintermsofrace,intermsofsex,intermsofreligion,intermsofnationality,intermsof family.Soitsays:‘IamaEuropean,’‘IamaChinese,’‘IamaJapanese,’‘IamanAsiatic,’‘Iama Negro,’‘IamanAmerican,’‘IamanEnglishman,’‘IamaFrenchman,’‘IamanItalian,’‘Iama German,’and‘Iamsoandso.’Andthenthe‘I’identifiesitselfwitheachoftheselimitingadjuncts. So,theinfinite,untrammelled,trueConsciousness,beyondtime,beyondspace,reducesItselftoa singleindividualisedunity,completelyboundupwiththisbody,itssex,itsage,itsheightandits weight.So,thislittleI-consciousnessisalwaysreferredtointermsofalltheseseverallimiting adjuncts,andyetonefeelsquitehappyaboutit.Onerevelsinit.Onewantstobeinit.Oneclingsto itandifsomeonehasatendencytosayanythinguncomplimentarytoit,oneispreparedevento fightforit,forthislittle‘I’.So,this‘I’whichiscaughtupbythislittletrapofabody,itsage,its height,itsweight,itscolour,holdsyourconsciousnessandyetyouarenotatallconsciousaboutit.

Inspiteofallourphilosophicalstudy,ourconsciousnessstillremainsboundbytheegoand thesenses,andthistheycallDehadhyasa.Thismeans,weareidentifyingwiththebodyandthis identificationiswithonebodytotheexclusionofallelse.Everythingelseintheuniverseisexternal tothisegoism.Thisisthesecondterribleobstacle,theego.Outofthisego,comeloveandhate, aversionandattachment—attachmenttothisbody,attachmenttoallthingsthatarethisbody’s,i.e., myson,mydaughter,myfather,myproperty,myhouse,mymotorcar,andsoonandsoforth.This isoutofbasicignoranceandtheego.Wherethereisattachmentthereisalwaysaversion.So, attachment and aversion go together.

Youareattachedtomanythingsthatarenecessaryforthebody,thatthebodywantsandthat thebodywishestokeepandenjoy.So,therecomesclingingtolife.Youclingtolifebecausethe objectsprovidepleasantexperiencestothebody.Everythingbecomesveryreal,veryimportant, because,itisverypleasingtothebody.Onedoesnotwanttoloseone’slife.So,thesearethe obstacleswhichstandinthewayofilluminationandbecomeabartoconcentrationandprogress towardssuperconsciousness.PatanjalisaysthatTapas,SvadhyayaandIsvarapranidhanaarethe effectivemethodsinremovingtheseobstacles.How?Tapas,self-restraint,subdualofthesenses,is aneffectivewaycounteringone’sidentificationwiththebody.Weareautomaticallyidentifying ourselveswithalltheinclinationstothebodyandinclinationstothesenses.Thesenseswant fulfilmentofsupplyofpleasurableexperience.Theeyeswanttoseenicethings,thetonguewants totastenicethings,thesenseoftouchwantstoenjoysoft,silkyandpleasanttouch;thesamewith theear,thesamewiththenose.Austeritycountersthistendencyofthebodybysaying:‘No,Iwill subjectmyselftouttersimplicityoflife;Iwillrefusetogivesoftandnicefeelingstothesenseof touch;Iwillrefusetogivetoomuchoftastythingstothesenseoftaste.Inthisway,adirectdenial of satisfaction to senses by self-imposed discipline of various kinds, imply Tapas or austerity.

Thisisaneffectivewayofconfrontingandcontradictingthebody-identificationwhichtries tomanifestitself,toexpressitselfintheurgetofulfilitssense-inclination.So,Tapascontradictsin adirectandeffectivewayandinapracticalway,thisidentificationwiththebody.Itisonlywhen youarewillingtoacceptasaworkinghypothesis,thephilosophicalconcept‘Iamnotthebody,I amdifferentanddistinctfromthebodyandseparatefromthebody,’youwillnotbesubjecttothe tyrannyofthebodyandsenses.Youcanbeanunattachedwitnessandrefusetofulfilthedemands ofthebodyandsenses.Itisonlywhenyouarewillingtoacceptthishypothesisbaseduponyour conductandrelationshiptowardsthebodyanddealingswiththebody,youareabletopractise Tapas.Tapasitselfimpliesawillingnessonthepartoftheseekertosetasidethewronghypothesis that‘Iamthebody,’andnowyoubaseyourselfuponthisrighthypothesisoftruth—‘Iamnotthe body,IamtheSoul,IamtheSpirit,IamtheAtman.Therefore,Irefusetogivethedemandsofthe bodyandIshallnowpractisethisrefusalandmanifestthisrefusalintheformofausterity,denying thesensesoftheirfulfilment.’Soitcountersthisbasicignoranceandtheattachmentandthe ego-identificationwiththebody.Svadhyayaisaveryefficaciousandunfailingmeansofremoving the three obstacles, i.e., ego, love and hate.

Raga And Dvesha (Attachment And Aversion)

Thesearetheproductsofignorance.Ignorancecreatestheegoandtheidentificationwith thebody.Theegoismthatresultsoutofignorancecreatesattachmentandaversion.Therefore,to counterit,trytokeepthemindalwaysfedwithwisdom,fedwithknowledge.Dailystudyofthe

Upanishads,philosophicalworks,studyoftheteachingsoftheilluminatingMastersbringabout revolutioninthemindandatransformationinthelineofthoughtwhichthemindtendstofollow.

Ithasalwaysbeentendingtothinkintermsofignorance,thinkwrongly,thinkerroneously. Here,everydayyouexposeittothelight,thelightofwisdom.Thesebasicscripturesarethe sourcesofwisdomandthereforetheinveterateage-longtrendinthemindisturnedintonew channelsofthinking.Youcreatenewtrendsofthinking.Themindbeginstothinknowuponnew lines,onlinesofnewviewofthings.Graduallythehabitsofignorantthinkingarereplacedby habitsofwisethinking.Wisdomnowbeginstocharacterisethemind.Theimmediateeffectof Svadhyayaistheremovalofignorancefromthemindandbringinginofthelightofwisdom,sothat now,mindbeginstothinkintermsofJnana,intermsofspiritualwisdomandthethought-flowis directedinanewdirection.Itnolongerflowstowards:‘whatshallIeat?’‘howshallIacquire newerandnewerexperienceinthisworld?’etc.Insteadofthinkingupontheselines,mindbeginsto think:‘HowcanIliberatemyselffromthisworld-process?’‘HowcanIputanendtothis body-idea?HowcanIshattertheignorance?HowshallIenterintothestateofSelf-realisation, God-experience?HowwillIexperiencethatemancipation,liberatedconsciousness?’Inthisway, themindbeginstothinkintheselinesanditsthought-processnowbecomescharacterisednotby the previous ignorance but by wisdom.

SvadhyayaandIsvarapranidhanaeffectivelycounterthelastofthespiritualobstacles,this clingingtolife.Youclingtolifethinkingthattheworldisrealandalltheobstacleshaverealvalue. Therefore,theyassumeanexaggeratedimportanceinyourlifeandeffectivelycloseyouupfrom higherideals.Ifyouwanttocounterthisandsuccessfullyovercomethisworld-appearances,then practiseIsvarapranidhana.DedicateyourselftoGodandnottothethingsofthisworld.‘God,thatis mytruevalue;thatiswhatIseek;comparedtoHimallthesethingsaremerestraw,ofnovalue whatsoever,’convincedthus,youreplaceyoursenseofvalue,changeyoursenseofvalue.God becomestoyouthecentralvalue,thegreatestthinginyourlifeandyounolongertrytogetany meaninginyourlifeintermsofpeoplehereorexperiencehere.Thetragedyofhumanlifeisthatwe trytomakemeaningoutofsomethingwhichisbasicallymeaningless.For,allthingsintheend concludeindeath.Thethingswhichyouthoughtonceasveryimportantnowbecomelike dream-objects.Philosophicalscripturesadmonishalways:‘Oman!Considerthislife.Howbriefit is,athingoftwodays!Aloneyoucomeandaloneyougo.Noonefollowsyouwhenyougo. Empty-handedyoucome,andyougoempty-handed.Whatcanyoutakefromhere!Evenarusted needlewillnotfollowyouwhenthetimecomesforyourdeparture.Youcommitsomanysinsand makesomanyenemies,hurtingsomanypeopleandspeakingsomanylies.Youtrytogatherthings ofthisearth.Haveyouconsideredthatevenabitofarustedneedlewillnotcomewithyou?Forthis, youbringyourselfthisbondageofKarma,bringsomanybadthings.No,no,itisnotworthwhile.’

Allthingsthatareherehavetobeleftinthisplaneonly.Therefore,whathaveyouputfor yourselfbeyond?Haveyoutriedtoearnsomethingthatwillbewithyou,comewithyou,something whichisoflastingvalue,enduringvalue?Thinkinthisway.Ifyoutrytophilosophise,graduallyit triestobringaboutadifferentvisionofthings.Theeternal,theenduringReality,andnotthe passingphenomenon,becomesofrealvalue.Youbegintolivenotfortheworld.Younolonger committhesameblunderoftryingtofindmeaninginlifeintermsofthingshere.Youtrytofinda meaninginlifeintermsoftheeternalReality,whenlifebecomesfullofmeaning.Itbecomesthe meansfortheattainmentofthegreatend.Itbecomesarareopportunitygiventousinordertobe

LECTURES ON RAJA YOGA

utilised,whereyoucandisciplineyourself;whereyoucantrainyourself;itwillbecomeatraining ground.Itbecomesofgreatvalueandyoulookatallthingsfromadifferentangle.Every experienceyounowmake,becomesaspiritualexercise,somethingtolearn,somethingtogain morestrengthinwardly.Thissomethingequipsyouforthatsupremeattainment.Thenlifebecomes meaningful.

Ifanindividualtriestoseewhetherthereisanymeaninginlifeintermsofthingshere,he willsuddenlyfindthatallthingsaremeaningless,becauseeverythingistemporaryhere,everything ischangeful.Onedayeverythinghastobeleft.Thereisnoultimatemeaninginlife.Greatempires haverisenanddisappeared,greatkingshavecomeandruledandtheyhavevanished.Noteventheir memoriesinthemindsofhumanityexisttoday.Theyhavebeenreducedtoonlylittle,little sentencesinthepagesofhistorybooksandschoolbooks.Wereadaboutthemintextbooks.Where thegreatRomanemperorsonceruled,nowyouseeonlyoldruinsofamphitheatresandallsuch otherplacesofinterest.Whatisthere?Nothing,wilderness.Jackalshowlthereatnights,spiders weavetheirwebs,whereonceuponatime,theRoyalRomanemperorheldsway.Ifyoureflectover history,youwillseehowitisallanemptyvanity.Wearethinkingthatgreatimportantthingsare happeninginthe20thcentury.Afteracoupleofhundredyears,noonewillevenrememberthatwe existedandwehadourbigproblemsandwedidhugethings.Itisallemptiness.Whenthepastis considered,itlookssoverysilly.Inashortwhile,allthispresentalsowillbeover,andnotone beingwillbehereuponthestage;anewhumanitywillhavethisstageincontrol.Wewillbecome theirobjectsofmemories.Andso,philosophically,ifyouthinkdeeply,youbegintounderstand that the ultimate value lies not in this life.

ThegreatMasterofNazareth,JesustheChristwhenhetaught,“SeekyefirsttheKingdom ofHeavenandallthesethingsshallbeaddeduntoyou,”and“Whatavailethamanifhegainedthe wholeworldbutloseshisownsoul,”hegavepriorityfortheEternal,priorityforthatwhichis permanentandenduringandnotforthepassing.Thepassinghasnosenseofvalue.Now,withthe shiftingofthesenseofvalue,thisclingingtolifeisovercomeandbylivingforGod,livingforthe Eternalandseekingtruemeaninginlifeonlyintermsofthatgreatgoal,thatideal,youbegintolive nowforthegoalofyourmeditationandyourYogaprocesses,andwhateveractionyoudo,you begintofindnewmeaninginthemonlyintermsofthatgreatideal.Youdoalltheseactivitiesto Himwhoiseverpresent,theall-pervading,invisibleEssence,thesupportofallthatis.Thisis Isvarapranidhana.Thesethentherefore,effectivelycounterandobliteratetheobstaclesto illumination,whichareintheformofignorance,egoism,attachment,aversionandclingingtolife.

AusterityandSvadhyayaremoveyourbasicignoranceandtakeawaythisfalse identificationwiththebody.Theyexplodethemythofthisegoandovercomeattachmentand aversion,byfloodingyourmindandheartwithspiritualwisdomdaybyday.RegularSvadhyaya, feelingandpractisingthepresenceofGod,dedicatingyouractivitiestoHimandlivingforGod, effectivelyliberatetheConsciousnessfromfalse,wrongclingingtothisworthlesslifeephemeral, transitorylifeandputbeforeyourconsciousnessthesupremevalueofGod.Thisisthefruitof Svadhyaya.Thesethree,viz.,Tapas,SvadhyayaandIsvarapranidhana,preparethegroundfirst, and later on, put before us the eight limbs of Yoga.

Pancha Kosas (The Five Sheaths)

TheeightlimbsofYogaarebaseduponPatanjali’sstudyandunderstandingofthereal innerstructureofman,theinneroccultstructureofmanwhichseemstobeacomponentoffive sheathsenfoldingtherealBeing,theinnerspiritualessence.Thefivesheathsarethisphysicalbody whichisthefood-sheath;theinner,biologicallife-forcewhichisthevitalsheath;thesheathof thoughtanddesire,sentimentandemotionwhichisthementalsheath;thediscriminatory rationalisticaspectoftheinnerbeingmadeofintellectualprocess,reasoningpowerwhichisthe wisdom-sheathorintellectualsheath;andthatsheathmadeupofthesubconsciousmindwherethe residualpotenciesofpreviousexperiences,subtle,residualpotenciesorSamskarasandtheintricate tendenciescreatedbySamskaras,arelodged.Thatsubconsciousmindistheultimatesheath.Itis calledKaranaSarirawhichisthecauseofbondage.KaranaSariraisalsocalledthebliss-sheath. Because,inthesubconscious,youarenotawareofthepainfulexperiencesofphenomenalworld andsobeingfreefromthepainfulexperienceofthisphenomenalworld,thatsheathhasbeennamed thebliss-sheathwherethereisnopainandnosuffering.Thesefivesheathsaretheenfolding factors,holdingwithinthemselves,therealspiritualessence.Youindwellthesefivesheaths.Man’s realessenceisspiritandthisspiritisnotcognisedbecauseitiscompletelyburiedunderthesefive coverings,andtoapproachthisspirit,thesefivecoveringshavetobedisciplinedandbroughtunder control.Theimpuritiesinthemhavetoberemovedsothatthesesheathsdonotbecomeobstructing factorsbutbecomehelpingfactorstotakeyouinside.Theythemselvesbecomethehelpingfactors, and this is Yoga.

Yama And Niyama

Thebody,thefirstgrossestsheath,isthephysicalsheath.Itisseeninmanifestationthrough itsactivities.PatanjalistatesinhisYogaSutras,thatyoushouldbringaboutatransformationin youractivities.Andheeffectivelydoesitbycommittingtheseeker,firstofall,tofiveprinciples, andtheseprinciplesare:1.Abstainingfromcausinginjury(Ahimsa)2.Abstainingfromfalsehood (Satya),3.Abstainingfromsexuallicence(Brahmacharya),4.Abstainingfromtheft(Asteya),and 5.Abstainingfromluxury(Aparigraha).Toabstainfromthesefivethingsisthefirststageinthe discipline of Yoga.

AndIwillclosethistalkoftodaybytellingyouthatwithregardtothesefiveprinciples, Patanjalisaysthatthereisnoexcuse,thereisnoexceptionandthereisnospecialcircumstance whereyoumaybeletoff,whereyoumayrelaxfromthese.Thesearetheuniversalvowswhicha Yogimustfulfil,nomatterinwhatcircumstancesheis,whereheis,andinwhatconditionheis.In anycontext,hemustfulfilthem.So,anyconsiderationofspecialtimeorplaceorcircumstances doesnotreleasehimfromthesevows.Theyhavetobeobservedatalltimes,inallplaces,underall conditionsandunderallcircumstances.This,hespeciallyinsistsupon.Arethereanyexceptionsto these?HesaysthatifyoureallywanttoenterintoastateofYogaandbeaspiritualseeker,thereis noexceptiontothese.Youmaysay:‘Iamnotabletofulfilthemproperly,Iamfailing.’Thatisall right,butdon’tsaythatunderthesecircumstancestheyneednotbeobserved.So,youadmitor confessyourfailingsbutdonotlowerthem(thevows)intoanotherlevel.Theyarethereandthey have to be observed in all their fullness. These are the principles that go to make up the first step.

Thesecondstepcomprisesthefiveobservancesyouhavetofollowindailylife.Thefirst twoareinnerandoutercleanlinessandcontentment.Haveaframeofcontentmentinthemind always.Nevermurmur,nevergrumble,neverwailandweep.Neveraccusepeoplearoundyou. Alwaysbecontent.Threewehavealreadymentioned,viz.,austerity,studyanddedicationtoGod. These five comprise the second stage.

Thirdstageispractisingsteadyingofthebody,bringingastateofabsolutesteadinessinthe body,intheposture.Thefourthstageisregulatingthebreath,tryinggraduallytogaincontrolover breathingthroughwhichyougaincontroloverthesubtleinnerforce.Thesefour,concerning themselvesastheydowiththeouteractivityofman,theinnerobservationindailylife,thebodyand thebreath,theyarereferredtoasouterYoga.FromthefifthstagecomestheinnerYoga, withdrawalofthemind,concentrationofthemind,andenteringintoastateofcontinuous, unbrokenmeditation.ThesethreecompriseinnerYogicprocessleadingtothestateofSamadhi whichweshalltakeuptomorrow.Inournextlecture,wecandiscussabouttheeightgradedsteps (Ashtanga),aftercoveringwhichwewillmoreorlessgetafullworkingknowledgewhichwillhelp us to take up to the practice of Raja Yoga in our own life.

Godblessyouall.MayyouallshineasperfectYoginsinthisverylife,inthisverybody,or atleast,mayyoualltryandmakesincereeffortstoshineasself-disciplinedmastersofyourself,put anendtoslaveryandputanendtowrongnotions,allwrongnotionsarisingfromthedelusionof‘I am the body’ idea. May the Divine Grace ever be upon you all!

Fifth Lecture

ASMITA, RAGA AND DVESHA (EGOISM, LIKES AND DISLIKES)

Beloved Immortal Souls! Radiant Atman! Blessed seekers in the path to Perfection!

Welcometoourcontinuationofourprevioustalks.Greetingstoyouall.Inourlasttalk,we brieflytoucheduponthe1st,2ndand3rdSutrasofthesecondchapterofPatanjali’sYoga aphorisms,thatisthechapteronSadhana.ThefirstSutrasumsupwhatKriyaYogaisandin explainingtheSutra,wementionedhowKriyaYogaaccordingtoPatanjalihadaspecificmeaning.

IntheclassicalYogaaphorismsofPatanjali,KriyaYogaexplainsthethreedisciplinesof practice—i)austerity(Tapas),ii)spiritualstudy(Svadhyaya)andiii)dedicationofone’slifeand activitytoGodhead,startingtoliveforGod,feelingHispresenceatalltimesanddoingeverything asanofferingtothepresenceofGod(Isvarapranidhana).Thesethreecombined,Patanjalirefersto asKriyaYoga—“Tapa-svadhyaya-isvarapranidhananikriya-yogah.”ThesethreecompriseKriya YogaandhegoesontosaythatKriyaYogaisaneffectivedisciplineforhelpingtheseekerin cultivationofconcentrationandinremovingtheobstaclestoillumination.ThisisthesecondSutra. And,thenhementionsbriefly,whataretheobstaclestoilluminationintheseekingaspirantsorin

thespiritualSadhana.Heliststheseobstaclesasbeingprimarilyduetospiritualignoranceand secondly as the outcome of spiritual ignorance.

Thefinite,separatedego-consciousness,Asmita,arisesfromwrongorerroneous identificationofconsciousnesswiththephysicalbodyandthemind.Wesawhowastheoutcomeof suchanidentification,the‘I’consciousnessofone’sownindividualitybecomesthemostimportant thingfortheindividual,thatforwhichhelivesanddies.Ithasreallynosubstanceandenduring basisatall,becauseitisbaseduponandidentifiedwithaparticularphysicalbody,andthe name-labelgivenbytheparentstothisphysicalbodyatbirthcannothaverealorenduringbasis. Thisbodywasnottherebeforeitsbirth,ithasappearedatacertainpointoftime,whichmeans beforethatpointoftimethisbodydidnotexist.Therefore,thisego-consciousnesswhichisbased uponit,alsowasnotexistentatthattime.Ithasavery,veryunstable,unreliablesupportofthis body.

Thename-labelgiventoitwasnon-existentbeforethebodycameintobeing,andsimilarly, itagainceasesitsexistencewiththedeathofthebody.Whenthebodydies,thename-labelgivento thisbodyalsoisannihilatedwithit,whichmeans,thisego-consciousnessceasestobe,thevery momentthisbodyceasestobe.Because,itisbaseduponthisbody.Theresultistheidentification ofthisconsciousnesswithoneparticularbodyandittakesuponitselfallthedistinctiveand distinguishingmarksofthebody.Suppose,thereisanotherpersonofthesamelabelandifsome onesays‘Imetyouthere,’orsomeonesays‘Youwerethesameperson,whoappearedthere,’he wouldthensay‘no,no,hemighthavemyname,butheisaFrenchman,’or‘Heissomeoneelse,’ or‘Heisnotmyself,because,Iwasborninsuchandsuchaplace,andthisismyagewhilethat personis15yearsoldertomeandhewasbornsomewhereelse.’So,weidentifyourselveswiththis body,withitsdistinctmarksanddistinguishingfeatures.So,theconsciousnessbecomesidentified withanobjectwhichhasabeginningorabirth,atacertainpointintimeandwhichsoonceasesto beandgoesoutofexistenceatanotherpointintime.Therefore,thelifeofthisegoisonly commensuratewithorco-existentwiththelifeofthephysicalbody,whichmeanstheegohasno realexistence.Itdidnothaveanyexistencealittlewhilebefore,andsoonitgoesoutofexistence. So,itisamereappearance,atemporaryappearanceintime,andyetthisistakentobethegreatest reality.Thewholelifeofanindividualiscompletelyterrorisedbyit,dominatedbyitandforitssake heispreparedtodoanything.Hefights,quarrels,doesviolence,hurtsothersandcreates disharmony,discontentanddoesanything.SuchisthepowerofAvidyaorAjnanaorspiritual ignorance.

Anunrealitywhichdoesnotreallyhaveanysubstantialorpermanentexistence,whichhas onlyatemporaryappearanceforthetimebeing,becomesthefactorthatdominatesthe consciousnessoftheindividualandthusholdstheconsciousnesswithinitsinfiniteboundinasort ofimprisonment.ThisisSamsara,thisisbondage.Thisiswhatiscalledphenomenalexistence. Thisistheoutcomeofspiritualignorance.Thismakesuslosingawarenessofourtruenature,our permanenteternalnature,movingawayfromourconsciousnesswhichisourpermanentnature,and identifyingourselvestoatemporaryappearance.Thisbodyisjustatemporaryappearance,justasa bubbleappearsuponthesurfaceofwater.Itwasnottherealittlewhilebefore,itappears,andasyou areseeingit,itburstsanditisnolongerthere.Inthesameway,thisbodyhasatemporary appearanceuponthesurfaceofeternity,eternaltime.Therefore,thisisaproductofignorancedue toforgettingofone’seternalnature.Thisego,havingidentifieditselfwiththephysicalbody,

ASMITA, RAGA AND DVESHA

conceivesattachmentforitandthisattachmentislikeacreeperwhichstartstogrowatonepoint and then gradually spreads.

Inthesameway,Dehadhyasaoridentificationwithonebody,thisformandthisname, graduallyconcedesattachmenttoitandthisattachmentstartsextendingtoallthingsthataresome wayorotherrelatedtoit.‘Iamsomanyyearsold.Thisbodyismine.Therefore,Iamattachedtoit, andthenIamattachedtomywife,Iamattachedtomyhusband,Iamattachedtomychildren,tomy brotherorsister,tomymotherorfather,tomyfriendandtomyhouse,tomywrist-watch,tomy fountainpen,tomygold,tomyjewellery,tomyclothesandsoonandsoforth.Whenmydaughter growsup,sheisgiveninmarriagetosomeoneinsomeotherfamily.Myattachmentnowgoeseven beyondthebondsofmyfamilyandgoestothatother,familyalso,because,heismyson-in-law,my daughter’shusband.’So,inthisway,attachmentstartingfromonebodygoesandspreadstoall otherpersons,objectsorsituationswhicharepleasingtothebody,desiredbythebody.Thus attachmentgoeson.ItiscalledRaga.Ragameansconceivingattachmenttothingsoftemporary appearance called the world-process.

Atthesametime,anythingthatstandsinthewayofexpressionofthisattachment,anything thatstandsinthewayofourfulfilmentofourdesires,towardsthatweconceiveaversion.Anything thatisnotpleasingtothebodyandthesenses,anythingthatisnotmineoranythingthatstands alwaysinthepositionofwhatisnotmine,towardsthatweconceiveaversion.AsItoldyou,where thereisattachmentthereisalwaysaversionalso.Loveandhategotogether.Ifyoulikesweet things,youdonotlikebitterthings.Inthisway,theworldbeingmadeupofduality,ifyouattach yourselftoonesetofthingsoronekindofthings,youareaversetotheoppositekindofthings.If youareattachedtolaterising,youarevexedtoearlyrisingandyoudon’twantit.Andifyouare attachedtoover-eating,youdonotwanttoabstainfromitandyoudonotlikeeventobetoldabout it.

ThewholeworldismadeupofwhatisknownasDvandvas.Dvandvasmeanspairsof opposites,twothingswhicharemutuallyoppositetoeachother.Therefore,attachmenttoone includeswithinitselfaversiontothatwhichisoppositeofit.Andthiswisebeingboundby ignorance,clingingtothis‘I’,attachedtowrongidentificationwithonebody,thusgivesriseto attachmentandaversion.Inthisprocessofseekingthatwhichonelikesandavoidingthatwhich onedoesnotlike,thislife-processcompletelyabsorbstheindividualandheclingstoitas somethingverydeartohim.Theverythoughtofdeath,thatsomethingwhichcreatesfear,thatone doesnotlike.So,clingingtolife,thefifthobstacletoillumination,springsup.Ignorance,egoism, attachment,aversionandclingingtolifecanbeovercomebythepracticeofKriyaYoga.Kriya Yogaremovesalltheseobstaclestoillumination.Howthisisdone—weconsideredinourprevious class.Tapas,self-control,self-denial,therestraintofthesenses,controlofthesensesandconquest of desires counter ignorance and its effects.

Theidentificationwiththebodyandthebasicignorancewhichisthecauseforbondage becomecounteredbybothTapasandSvadhyaya.Because,youcontradicttheidentificationwith thebodybydenyingthesenses,byrefusingtoidentifyyourselfwiththesensesandthesense-urges, saying‘no,Istandapartfromthem,’yourefusetoco-operatewiththem.‘Iamnotthesense-urge. Therefore,Iwillnotgiveintothem,butstandapartbytheunattachedwitnessingconsciousness.’ So,youstartacounter.Up-tillnow,lifehasbeenflowinginthedirectioninwhichthesenseswere

draggingandgoingalongwiththemind,inwhateverdirectionthedesirespulledyouorpushed you.ButnowTapasorausterityaidsyoutorefusetogiveintothedesiresofthemind.Yourefuseto succumbtotheurgesofthesensesandnowyoustartcounteringthem.See,youstartconfronting them,approachingthemwiththepowerofthewillbydiscrimination.Comingintocontactwith Yogaphilosophy,hasbroughtintoyourmind,theideathatyouarenotthisbody,sensesandthe mind,andthatyouareadistinct,ever-freeliberatedbeingwhosenatureisPure Consciousness,—Existence,ConsciousnessandBliss.Therefore,enoughofthisbondageofthe body, senses and mind.

Nowyoumustclaimyourbirthright.Youmustassertyourself.Youmustaffirmyourtrue natureandthusliberateyourselffromthisidentificationandbondage.Thistruthwillcomeintothe lifeofaseekerthroughphilosophy.Now,hewantstopractisethistruth.Therefore,Tapasisoneof thewaysofactuallyputtingintopracticethetruth,“Iamnotthisbody,”“Iamnotthismind,”“Iam notthesesenses,”“Iamnotthisdesire,”etc.Whenthisisso,youwishtomanifestyourdistinctive natureandyoudothisbyausterity.Refusingtogiveintothesenses,refusingtogivethedesireits objects,createsintheinnerpsyche,acertainconfrontationbetweenthelowermind,thegross sense-urgesintheindividualandthehigherawakeneddiscriminativefaculty,rationalfacultyofthe individual.Thisconfrontationbetweengrosssense-urgesandthehigherawakenedintellect, rationalfacultyoftheindividual,createsacertaintensionandthistensionguaranteesanintense psychicenergywithin.Itaugmentsafierywill-power,andhencethesignificanttermTapas.Given tothisprocessofstandingconfrontingandfacingyourlowernature,thatsignificanttermmeans heat.Energyisgeneratedbythisconfrontation.So,whathappens,thisenergyisnowavailableto you.Ifyougoalongwithsensesandthedesires,yourenergyfrittersaway,yourenergyisexpended insense-experiences,indesire-fulfilments.Now,inasmuchasyourefusetogiveintotheselower sense-urges,thatenergyisconservedanditbecomesavaluableassettoyouforhigherspiritual purposes or techniques of Yoga, concentration and meditation.

TheconversionofthisenergyisdonethroughPranayama.PranayamaandAsana,bothhave thepowerofconvertingtheconservedgrossenergyintomoresubtlepsychicenergy.Tosome extent,eventhevariousHathaYogaposturesalsohavetheeffectofenablingthepractitionerto convertgrossphysicalenergyintohigher,subtlerformofenergy.Andasyoubegintopractise HathaYoga,thisconversionbeginstotakeplace.WhenyougointotheRaja-YogicAsanaand Pranayama,thisconversionofgrossenergytakesonanewform.Itbecomesveryrefinedandstarts progressing upward. This process of conversion is called sublimation.

Allformsofgrossenergyincludingthesex-energyoftheindividual,arecapableofbeing thusconvertedintosubtlerformandthensublimatedintoapurelypsychicenergy.Andforthis sublimatedpsychicenergy,theyhaveavery,verysignificantandveryexpressiveterminYogic terminology.Theycallitradianceoreffulgence.TheSanskrittermforitisOjas.Ojasmeans radianceoreffulgence.Sotheysay,whensublimationtakesplace,thegrossenergy-potentialofthe humanbeing,havingbeenconvertedintoasubtleenergy,takestheformofradiance.Itisjustlikea hardpieceofice,forexample,whichmeltsandtakesonacomparativelyorrelativelysubtlerform orlighterformofwaterandthesamething,whenheatedandbroughttoboilingpoint,becomesstill subtler,andrisesupintheformofsteam.Asimilarprocessmaybesaidtohappenwhenthegross physicalenergyiscontrolledthroughTapasorausterity.ThroughHathaYogaandotherYogic practices,itisconvertedintoasubtlerenergy.Itgoesinwardandatthisstage,itcanmanifestitself

inyournatureasgoodhealth,strengthofthemuscles,clarityofthebrain,augmentedintelligence, anddeeperretentivememory.Whenthisenergyiscontrolledthroughmoderation,austerity,it begins to manifest in three forms.

Firstandforemost,youbegintofeelmoreenergeticandbegintoseethatyourhealth improvesandthereisaradianceinyourcomplexionandfacialappearance;andthenthebody acquiresgreaterpowerofresistancetodiseasesandmorestaminatodocontinuedworkforalong periodoftime;andthengreaterbrain-power.Itbeginstogiveyouthepowertohavesustained study,sustainedthinkingandgoodmemory.Whenithasbeenconvertedfromgrosstosubtleand whensublimationtakesplace,thesamepowerrisesupwardsandyouareabletoutiliseitfor purposesofconcentrationandinnermeditation.Ittakesuptheformofpsychicorspiritual dynamism.So,thisistheeffectofTapasandthisintenseheatofTapas,generatedbyself-control andconquestofdesires,hasthenatureofawakeningwithin,yourawarenessofyourselfasdistinct fromthephysicalbodyandthesenses.So,itcountersbasicignoranceandbody-identification. Svadhyaya,i.e.,dailyregularspiritualstudy,removesfromyournaturethesesecond,thirdand fourthobstaclestoillumination,viz.,ego-consciousness,aversionandattachment.Because,the materialofspiritualstudyiswisdom,theteachingofthegreatMasters,anddayafterdayasyougo intoaseriousandearneststudyofthesebooks,slowlytherecomesaboutatransformationinyour mind. Your ignorance is removed, knowledge begins to qualify your thinking and feeling.

Actually,SvadhyayaisatypeofnegativeSatsanga.Thatmeans,youputyourselfincontact withthegreatmaster-mindsandspiritualluminariesofthepastaswellasthepresent.Becausethese peoplewereperfectedbeings,theirwordsarelivingwords.Theyneverdie.Theyareimmortal words.Forinstance,ifyoutaketoaregularstudyofthe‘Evangel,’thenyoubegintoliveandmove withtheDivinepersonalityofJesusdayafterday.IfyoubegintoreadtheGospelinasystematic way,withreverentattitude,withrightfeelingtowardsit,whathappensisthis:Ithastheeffectof movingyoufromthetime-spaceframeworkandtakingyouintoadifferenttime-spacedimension, andthereforeyouwillbelivinginthetimeofJesus,walkingalongwithhim,andremaininhis company.Youwillbetransported,maybeinthesourceofGalileeandthenyouwillbecomeone withtheaudiencethatdrankinhisimmortalnectarinewords.Thetyrannicalholdofthistime-space workwillhavenomeaningforyou.Youtranscendbeyondthistime-spaceframework.Wemake muchofthemoderntimes,andthinkthatitisdifficultforustolivetheDivineLifeinthistwentieth century.Thisisallself-createdcondition.Youyourselfarecreatingthisconditionbecauseyou alwaysthink:‘Ibelongtothemoderntimes,Ibelongtothe20thcentury,IbelongtotheWest,and this is not possible for me.’ This is all ninety per cent self-created conditioning.

Humannaturehasalwaysbeenthesame.Andwhateverappliedtothehumanbeing5000 yearsago,itappliesevennowalso.Itwillapplytohimaslongasthesunandmoonshine.Because, theinnernatureisalwaysthesame.Environmentmusthavechanged.Outerthingsmusthave changed,butthebasichumanbeingandhisproblemshavenotchanged.Whathehadtostruggle againstisthesame.Andtherefore,theeternalvalidityoftheseteachingsthatshowthewayof solvingtheeternalhumanproblemscannotbequestioned.Tothisself-createdtyranny,this conditioningcomingoutoftheenvironmentwhichhasgrippedthepsychologyofmodernman, Svadhyayaoffersanunfailing,efficaciousmethodofbreakingitbygivingyouameans,a techniquebywhichyoucompletelytransportyourselfintoadifferenttime-spacecondition. Graduallytheexaggeratedsenseofimportancewhichthings,eventsandenvironmentsholdsyouin

theirgrip,thatexaggeratedgriporimportanceisloosened.So,youareinabetterposition,a positionofadvantagetodealwiththem.Youcanrenouncethem,youcantriumphoverthem,you canovercomethem,because,youhaveloosenedyourselffromtheirbear-likegrip.Dayafterday, if,inthisway,yougointodeepSvadhyayawhathappens?Youbegintoliveandmoveinthe companyofthoseilluminedsageslikeBuddha,likeJesus.Supposingyouareabsorbedinthestudy ofGita,everydayregularlyatasettime,whathappensis,youareactuallyinthecompanyofthe greatMasterKrishnaandHeisnotsomuchspeakingtoArjuna,Heisspeakingtoyou.Youare receiving the Wisdom-teaching from Him directly.

Inthisway,Svadhyayaisamarvellousgiftofremovingfromhumanmind,ignoranceand falseego-consciousness,broughtaboutbyignoranceandtheattachmenttopassingthingsandthe aversionthatfollowsattheheelsofattachment.Thesethreeproductsgotoformbasicspiritual ignorance.Ignoranceisthecauseofthesethreethings,viz.,falseego-consciousnessor individualisedego-consciousness,attachmentandaversion.Gradually,youareabletoremove themfromyourconsciousnessbyregularSvadhyayawhichisimbibingofwisdom,dayafterday. YoubegintoenlightenandillumineyourinnerbeingbySvadhyayaandIsvarapranidhana.They removethelastobstacle,thisclingingtolife.Because,itgivesyouatotallydifferentsenseofvalue whichisnomoreofthisworld.Allitsglitteringthingshavenomoreimportancetoyou.Because, youbegintoreplacethisfeelingandattitudeinadifferentandchangedvision.‘Iamlivingforthis worldwiththenewattitude,IamlivingfortheReality,IamlivingfortheuniversalBeing,the AlmightyBeing,IamlivingfortheReality,notforthepassingunrealities.’Thatis Isvarapranidhana.Iteffectivelymakesyoutoovercomethisclingingtothislittlelife,bybringing youintoadifferentstateofmind,whereyoursenseofvaluesistotallytransformedandwherethe goalbecomesnotanythinghere,buttheUltimateReality.Youliveandmoveandhaveyourbeing in God. He becomes the Supreme Value and to attain Him, becomes your goal.

ThisistheeffectofTapas,SvadhyayaandIsvarapranidhanainrelationtothebasic obstaclestoillumination.ThereisamonastictraditionofTapastakingvariouspractices,suchas walkingwithoutshoes,movingbare-headed,withoutumbrellaintherainandthesun,andsleeping uponhardbedinsteadofhavingsoftandluxuriousbed,makingthedietsimplest—mere vegetables,breadandwater—occasionalfasting,bearingheatandcold,andbearingdiscomforts withoutmurmuring,withoutgrumbling.Thesepositiveactsofmortification,theancientones underwent,areunbelievable.Evenforgoingthingstowhichthehumanbeingshavebecome accustomedto,themoreandmorecomfortablewayoflivingevolvedbymodernscientific civilisation—thatitselfbecomesanenoughkindofausterity,evenwithoutsubjectingyourselfto thepositive,painfulmortifications.Theveryfactofforgoingthingstowhichyouhavebecome addicted,accustomedandhabituated,thatitselfhasbecomeanactofTapas.Inthephysicallevel, this expresses itself as Tapas.

Svadhyayaunifiesthemindandheartbybringinginspiritualwisdomandinspirational spiritualthoughtsandsentiments,Isvarapranidhana—dedicationtoGod—bringsyourdeepest innerbeingtoyourConsciousness,thepurifyinglightofGod’spresenceandHisDivinePresence, ineverythingthatyoudo.Now,howdothesethreethingshavedirecteffectuponconcentration? Tapasunifiesyourthoughtsandfeelingsbyeliminatingfromyoutheexcitementandstimulationof constantsense-experiences.Everytime,youindulgeinsense-experience,itstimulatesyou,it createsinnerexcitementandthisexcitementcausesrestlessnessofthemind.Cravingisintensified

bysense-experience.Sobycounteringthat,byeliminatingfromyourdailylifeandyour experience,theexcitementandstimulationofsense-indulgence,Tapasunifiesyourthoughtsand feelingandbringsaboutstability.ItalsocurbsRajas,theRajo-Gunawhichisthefactorthatcauses restlessnessinthemind.ThisishowTapashasadirectbearinguponconcentration,unifyingof thought.

Svadhyaya,spiritualstudy—howdoesithelpincultivatingconcentration?Whatisthefield oftheactivityoftheordinarymind?Thewholeuniverse,everything,whateverisseen,heard, touched,tastedorsmelt,theobjectofthefivesenses,alltheworldover,isthearea.Thisisthefield ofwanderingofthemind.Because,thedesire-natureispredominantinit.Itwantseverything, anythingthatitsees,andalwayskeepsonseeingthings.Now,Svadhyayaorspiritualstudytendsto confinethementalactivitybyofferingitaselectedfieldinwhichitcankeepitselfrevolving.Day byday,yourmindisbroughtintoaparticularfieldandkeptinthatfield.Spiritualsubject,spiritual materialisalwaysgivenbeforeit.So,ittendstoconfinethementalactivityandthusfixthemindin concentration.Because,thisareaorfieldhasdirectrelevancetoandisconnectedwiththesubjectof yourinnermeditations.Because,itisspiritualstudy,thoughthemindwanders,itbeginstowander only in that area.

Forinstanceacowisleftlooseinthepasture;thenitisfreeandgoesonnibblingat everythingthatisthere.Itmaybegoodgrassorsomebush.Butsupposingyouputapegandtieitto thatpegbyarope,whathappensis,itisfreetoacertainextenttothelengthoftherope.Supposingit isfiftyfeetlengthrope,tothelengthofthatrope,itisfreetogoanywhere;butnowithas necessarilytoconfineitsgrazingonlytothatcircularareawhichiswithintheradiusoftherope withwhichitistetheredandtiedtothepeg.Nowthecowbecomesconfinedtoaspecificareaor field.Inthesameway,themindbecomestetheredtoaspecificareaofthought-activity.Moreand more it tends to keep its thought-activity to its area. Thus it helps.

ThispracticeofYoganowprogressesbythesystematicfollowingoftheYogatechniques whichhavebeenclassifiedintoeightfoldstagesbyPatanjaliandtheeightfoldstagespartakeofa practiceofprogressivenature,negativeandpositive.Supposingyoutrytoearnmoneyandyou wanttoincreaseyourwealth,soyouhavetoaccumulate.Thenitgoesonincreasing.Supposing, youhaveinyourlifesuchhabitsthatarewasteful.Whathappens?Youexert,workhardtoearn moremoney,andeverymonthasmuchasyouearn,yougoonspending.Perhaps,evenmore, borrowingandspending,andwhensuchaprocessistakingplace,yougoonearningandatthesame timeyougoonspending.Canyoueverearnandspendandatthesametimeaccumulate!Growing richnotmerelyimpliesworkinghardandearningmoney,butalsoimpliesautomaticallynot wastingitaway.Therefore,whenyouaretryingtomovetowardshigherandhigherinspiritual stage,concentrationandmeditation,ifinyourlife,thereareleakingloopholes,thingswhichare oppositeofitandthecontradictionofit,thenyouareyourownenemy.Youareworkingagainst yourself.Youwillneveramounttoanything.Therecanneverbeanyspiritualprogress,letalone illuminationorGod-realisation.Therefore,firstplugtheloopholes.Anythingthatisunspiritual, anythingthatisundivine,anythingthatisantithesis,contradictionofwhatyouaregoingtoworkfor andtryingtoattain,hasnoplace,hasnorationalplace.Therefore,thesethingshavetobe eliminated.

PatanjaliensuresthattheYogawayoflifeisacompleteprotectionofthewholelifeagainst allthingsthatareunspiritualandundivine.Therefore,hewantsustoavoidviolenceandcruelty whichcontradictthenatureofGod,spiritualDivinenature,loveandcompassion.Theyoughtto reignsupremeintheseeker’slife.Therefore,injuringothers,untruthandfalsehoodareunspiritual andundivine.TheycontradictGod,whoisTruth.Therefore,abstainingfromfalsehoodisan indispensableprerequisiteoftheYogawayoflife.Thegrosscarnality,sensuousnature,isabarto progresstowardsthespiritual,finerandfiner,subtlerandsubtlerstatesofconsciousness.Therefore theseekershouldholdincheckthesepropensities.Continenceorcelibacyisthethirdprinciple. Accordingtoone’sspecialstageoflife,thetermcelibacycanhavetwomeanings.Fortheonewho hasnotyetenteredintothesecondstageoflife,i.e.,married,familystageoflife,itmeansabsolute continence,totalonehundredpercentabstinencefromsex-activity;andforthosewhohavetaken tomonasticvows,itsimilarlymeansabsoluteonehundredpercentcontinence.Thosewhoare marriedandinfamilystageoflife,itmeansarationalmoderationinone’ssex-life.Itmeans, therefore,anabstinenceintheformofrationalmoderation.Lateron,whenhetakesuptoYoga practiceandstartsmakingasteadyprogressinYoga,astagewillcomewhenhealsowillhaveto adoptthesamemeaningasitappliestoonewhoisinthebachelorstateandonewhoisinthe monasticstage.ButuntilhehasbecomeestablishedinhigherstagesofYoga,ithasthusamodified meaning.Butacontrolovergrosserpassions,rationalmoderationintheirexercise—thisprinciple isamustintheYogawayoflife.WhileYogadoesnottotallycontradictsex,itdoesimproveupon sense-expression,acertainrestraintandmoderationandultimatelygoingintoastateof sublimation.

Youcannothavegreedfortransitorythingsandatthesametime,wantthekingdomof Heaven.Ifyouwantthat,youmustbejoyfully,willinglyreadytorenounceyourdesires,renounce yourgreedandattachmentforearthlythings.ThelasttwoYamasimplythis.Abstinencefromtheft, greed,cupidity,covetousnessunlimiteddesires—abstinencefromthesefive,therefore,formsthe basis.Theyaresafeguards.Ifthesethingsarenotobserved,yourspirituallifewillbelikeearning thousandandspendingthousand,ortryingtofillapotwhichisfullofleaksorholes.Itwillnever get filled. It will only be an effort without any result.

The Parable Of The Oxen

Aclassicalexampleisgivenoftheoxenattheoil-man’smill,inoldendays.The oil-pressingwasdonebyoxen.Theywentroundandround,andoil-seedswereputintothecentre ofthepress.Inthemorning,atsunrise,theoxenusedtobehitchedtothisoil-pressandinthe eveningatsunset,theywereunyoked.Theycovermilesandmilesbuttheydonotattainany destination.Theyarethere,wheretheyare.Because,theyareboundwiththemill.Inthesameway, anaspirantwhoisboundtothissensuallife,alifeofgreed,covetousness,sensuality—beingbound bythese,allhiseffortsareinvain.Theyarefutileexertionanddonottakehimtohisgoal,because, heisboundtothestateoflowerlife.Thelowerstateoflifehastobeeliminatedandhencethefirst limb or stage of Yoga.

Lifeisdynamic.Itiseitherprogressorregress.Itcannotbestatic.Youcannotsay:‘Ishall justtrytobevirtuousbynotsinning.’Youmusthaveenthusiasmforvirtuesandyoumustactively expressyourvirtues.Thenalonethereisfreedomfromactualsin.Otherwise,ifyousay‘Iam virtuousbynotsinning,’itisonlyanapparenthypocrisy.Mindwillalwaysdwellonsinfulthings.

Maybe,youabstainfromsinningphysically.Butthemindisalwaysdwellingthere.So,this isonlyanapparentstateoffreedomfromsin,whileactuallythepersonisstillinastateofeviland impurity.Therefore,virtueshouldalwaysbeexpressedinpositiveactivity.Inthesameway,these things, these abstinences, self-control and all that, should also be given positive expression.

Saucha (Purity)

ThefirstamongthefivefactorsthatgotomakeupthesecondstageofYogaisouterand innerpurity,purityofouterlife,purityofenvironment.Because,mindisalwaysacreatureof suggestions,ittendstothinkthatwithwhichitisassociated,oranythingwithwhichitisassociated evensetsupasimilartrainofthought.Therefore,ifyousurroundyourselfinyourhomebyobjects ofluxuryandsensuouspicturesandallthat,yourmindwilltendinthatpatternofthoughtand sentiment.Ifyouaresurroundedyourselfwithnicemottoesofelevatingmasters,withpicturesof greatpeoplelikeMahatmaGandhi,Jesus,Buddhaandsuchothersaints,naturallytheimpactupon yourmindwillbedifferent.Therefore,outerandinnerpurity—purityoffood,purityof environment, purity of company are very essential if you want to progress in Yoga.

RemembertheteachingsofJesusChrist.Hesaid:“Hewhohascastasinfuleyeupon anotherwoman,hasalreadycommittedadultery.”Hesaysactionisalreadythereinthemind. Therefore,purityofgaze,purityofsentiments,purityofattitudetowardstheouterworldand things—these are all internal purity.

Santosha (Contentment)

Contentmentisverynecessaryinordertokeepyourmindoptimistic.Thedejectedand discontentedmindisnotafitinstrumentforconcentrationandmeditation.Itshouldbepositive, expandedandcheerful.Contentmentleadstothehighesttypeofhappiness.Thecontentedmanis alwayscheerfulandhappy,wherevertheLordhasplacedhim.Heknowsthatinwhatever circumstancestheLordplaceshim,hewillbehappy.Hewillnevergrumbleandnevermurmur.He accepts the wisdom of the Lord and remains contented at all times.

Asana (Steady Posture)

Thepractisingofanabsolutelysteadypostureisveryessentialtoprogressinmeditation. Acquiringamasteryoverthebodyandacquiringtheabilitytokeepthebodyabsolutelysteadyand unshakenforaprotractedperiod,toassumeandmaintainaposesteadilyandunhurriedlyforalong periodoftime,isanecessarystageinYoga.Patanjali’sdefinitionis‘acontroloverthebody;’ thoughthewordAsanacomeshere,itshouldnotbeconfusedormistakenwiththeYogaAsanasof HathaYoga.ThatisadifferenttypeofAsanas.Here,Patanjalimeansbymeditativepose,aspecific posturewhichisconducivetomeditation.Hesays,onlytwothingsshouldcharacteriseit—it shouldbesteady,anditshouldbecomfortableandeasy.Otherwise,whatwillhappen?Yourmind will be brought to the body, if it is uncomfortable and painful to you.

Whythissteadinessofbodyisinsistedupon?Iwillgiveyoualittleideaoftheconstitution ofman,thestructureofmanaccordingtotheYogavision.Supposeyouhaveabrassvesselanditis filledwithwaterandinthecentreofthewater,abigflower,afullbloomedflowerisfloating.Now,

LECTURES ON RAJA YOGA

youtakeasmallhammerorsomeobjectandhitthevesselofwater.Whenyouhitthevesselfrom outside,youarenottouchingthewater,muchlesstheflower,buttheknockyougavetothevessel startsvibratingthevessel.Thebrassofthevesselbeginstovibrateduetothisimpactandtheentire volumeofwaterthatisthereissetintovibration,ripplesarecreateduponthesurfaceofthewater andthewholewatertakesinthevibration.Vibrationistransmittedfromthebrassmaterialofthe vesselintothewaterthatitcontains,because,theyareincontact.Themomentthistransmission takesplace,theflowerwhichiscalmlyfloatinginthecentreofitalsostartsbobbingupanddown. So,themotioniscommunicatedtothefloweralso.Thisismoreorless,thesituationwithman.The grossbodyisthereceptacle,likethebrassvessel.Pranaislikethewaterthatfillsthevessel.Pranais thebiologicallifeforce,thevitalforce,andthisbiologicallifeforcekeepsthebodyaliveand animates it. Like the flower kept in the centre of the water, in the centre of the Prana is the mind.

MindisheldinPrana.Ifthebodyisdis-co-ordinatedordisturbedinitsvibratorystate,the Pranaalsowillbeinadis-co-ordinatestateofvibrationandthatgetscommunicatedtothemind also.Pranaisthecentre,itisconnectedononesidewiththebody.Itisconnectedontheotherside withthemind.ThroughPrana,thisbodyisconnectedwiththemindandalsoconnectedwiththe body.So,theyareinter-connected.Themind-activityandPranicactivityhavegotadirect connection.IfthePranabeginstovibrate,mindbeginstoagitatewithfullofthoughts;andifPrana canberestrained,thethought-processofthemindalsocanberestrained.Pranicvibrationsand thought-activityarecloselyinter-connected.InasmuchasPranaisheldwiththebody,the vibratorystateoftheinnerbody-cellshasgotadirectrelevanceandrelationshipwithPrana.Itwill beagreathelpifyoucanbringaboutacertainconsciouscontroloftheinnerPranicmovements, innerPranicactivity.ThisisachievedbyAsana.Dayafterday,ifyougoonpractisingAsana,what happensis,theentirevibratorytempooftheinnerbody-cellsbecomesgraduallystabilised.They assumeastateofcalmness,serenityandthishastobepractisedeverydaywithoutdisgustandwith unfailing regularity. Then the practitioner can be said to have mastered this state of Yoga.

AccordingtoPatanjali,ifyoucansitcalmlyandmotionlessly,withoutbeingdisturbed,for aperiodofthreehoursatastretch,youcanbesaidtohavemasteredtheAsana.Thatisthestandard givenbyPatanjaliforthosewhowanttoattainmasteryoverAsanaanditiscalledAsanaJaya.Itis notsodifficultasitseems,ifyouknowthetechniqueofdoingAsana.TositinanAsanainasteady pose,theonlytworequirementsare:first,yourwholebodyshouldbetotallyrelaxedandthere shouldnotbeanytensionofanyportionofthebodyandthereshouldnotbestiffeningofany muscle.Oneshouldnottrytoassumeasortofconsciousrigidityinthebody.Thewholebody,all themusclesshouldbeinastateofabsoluterelaxationandrest—notenseness,noartificialrigidity andnoforcedstiffeningofanymuscle.Youmustconsciouslyrelaxthemuscles.Ifyoudonotrelax thenitisnotperfect.Thesecondrequirementis,tokeepthehead,neckandtrunkinastraightline. ThebackshouldbeStraight.Therearetwoimportantreasonswhythesetwohavetobefulfilled. Oneis,ifyoustrainanymuscle,withinafewminutes,itwillstartachingandyourattentionwillbe divertedtoit.Thesecondis,ifyoukeepyourbackstraight,twothingshappen.Oneis,thebody becomeslighteraftersomepractice.Itassumesabalance,thecentreofgravityiscompletelyina straight line, and then you don’t feel the body. You don’t feel that you are sitting at all.

Completelightnesscomestothebody.Itbecomeslikeaflower,andso,themindcaneasily betakenawayfromthebody.Thesecondeffectisbykeepingthebodyandthebackstraight,the chestbecomesexpanded.Itisveryveryimportantthatthebonycageofthechestshouldbe

ASMITA, RAGA AND DVESHA

expanded.Ifitisexpanded,thefullvolumeofbreathingbecomeseasy.So,thereisnoconstraint andcongestioninthebreathing,andtheminddoesnotgodowntothebodybyirregularbreathing. Whenbreathingbecomesfreeandeasy,breathingnolongerposesaproblem.Itisnolongeran obstacletoinnerconcentration.Sothisfacilitatestakingyourmindawayfromthebody.You completelybecomestraight,balanced,weightless;thechestbeingexpandedduetostraightnessof theback,breathingbecomesfreeandeasy,andthenslowlythemindistakenawayfromthebody.

Oncethemindistakenawayfromthebody,timebecomesaminorconsideration,whether yousitforhalfanhouroronehour,itisthesametoyou.Ifyouacquirecompletevictory,orfull controlovertheposture,graduallythebodybecomesimmunetoheatandcoldalso.Paindoesnot affect,heatandcolddonotaffect.Whenyouhaveassumedtheposeandgainedacompletecontrol overthesteadinessofthebody,thebody-cellsbecomecalmed.Thevibratorytempoofthe body-cellsbecomesSattvic.ItisnomoreaRajasictypeofvibration.ItbecomesSattvicandnow thishasasedativeeffectonPrana.Pranaandbodybeinginter-connected,Pranaalsoassumesa certainstateofstability.Andnowbodybeingnolongeranobstacle,distractingyourmind,youare ready to take up the process of regulation of breath.

Pranayama (The Technique Of Breathing)

Themainemphasisisuponretention.Because,whenthebreath-activityisinhibited, thoughtsofthemindalsoarechecked.Theretentionmaybeeitherinhalingandretainingthe breath,orexhalingandretainingit,oritmaybeatanytime.Whenthemindisalittleconcentrated, itsimplyretainsthebreath,whetherthebreathisinorout,inhaledorexhaled,itdoesnotmatter. Actually,atanystateofrespiration,simplyretainthebreath,andcheckit.Thisisagreathelpto concentration.Goonpractising.ThisPranayamashouldbepractisedoveralongperiodoftime.As yougoonpractisingsteadinessofbody,thequalityofconcentrationwillgraduallyimprove.Andas thequalityoftheconcentrationbeginstoimprove,breathcomesunderyourcontrol,andviceversa. Checkthebreathandthemindstops.Makethemindconcentratedoutwardlyandinwardly,then also the breath comes under check, under control. This is Bahiranga Yoga.

Inthenextclass,Ishallstartdwellingbrieflyupontheresultofeachoneofthesepractices accordingtoobservationandexperience.Whatistheresultofabstainingfrominjuryorviolence? Whatistheresultofabstainingfromfalsehood?Whatdoyougainfromabstainingfrom incontinence,abstainingfromtheftandwhatisthepositivegainfromtheinnerandouterpurity, fromcontentment,fromTapas,SvadhyayaandIsvarapranidhana.Iftheyarecarriedoveracertain periodoftime,positiveeffectsaccruetothepractitioner.Hestartswiththatandthengoesintothe inner Yoga.

Mainemphasisisnotsomuchontechniquesbutitisonpractice.TherearevariousHatha YogicPranayamas.ButinRajaYoga,Pranayamaonlymeansrestraintofthebreath,because,itis only with a view to help the concentration of the mind.

May God bless you and may you attain happiness through the regular practice of Yoga.

THE ESSENCE OF THE FOUR YOGAS

Sixth Lecture

THE ESSENCE OF THE FOUR YOGAS

RadiantImmortalSouls!BelovedchildrenofLight!Seekersonthepathtoperfection! Travellers to the shrine of Immortality and Illumination!

Youarewelcomeonceagaintoourlittlefellowshipandsharing.Thisevening,webriefly touch upon the last talk and then proceed further into the subject.

Inourlasttalk,webrieflyconsideredhowKriyaYogahasdirectconnectionwiththemain essentialSadhanaofRajaYogawhichisconcentrationandmeditation,justasKarmaYogahas withtheYogaofspiritualisingallyouractions.EveryactivitybecomesdirectedtowardstheDivine andeveryactivity,insteadofstandinginyourwayasdistractionorobstacleorbarriertowardsGod, actuallybecomesameansoflinkingyouwithGod,becomesaprocessofadorationandworship. This is Karma Yoga. This is the Yoga of spiritualising all activities.

InBhaktiYoga,allyouremotionsarelifteduptoaDivineplane,whereasordinarilythey areactiveandtheyoperateuponthehumanplaneinallhumanbeingsandtheyareonlydirectedto mundanethingsandbeings.InBhaktiYoga,youtransfertheexpressionandmanifestationofyour emotionsandsentimentsfrommundaneleveltotheDivinelevel.Godbecomestheobjecttowards whichyouremotion,youraffection,yourloveandyoursentimentsarenowdirected.Thusinstead ofbecominganentanglement,ofbecominganetinwhichyouarecaught,itbecomesthepowerto breakthisnetandrelieveyouandbringyouintoaninternalrelationshipwiththeRealityinIts personal aspect. This is Bhakti Yoga.

JnanaYogaistheYogawhichmakesuseoftherationalpower,throughtheintellect,to cleavethroughillusion,cleavethroughtheillusionofappearancesandwhichtakesyoutothe Realitywhichishiddenbeyondappearances;andthusitisawayofutilisingthepowerof investigation,observance,enquiryandanalysis.Inthis,thepoweroftheintellect,reasoning becomesthemeansofliberatingyourselffromthegripofillusionwhichismerelytheresultof non-discriminationortheresultoffailuretoenquire,andmakingproperenquiryregardingthe natureofthingswhichweobserveandperceive.Blindly,withoutenquiringwetakethemfor grantedandgetinvolvedinthem.Thispathevokesintheseekertheactivepowerofenquiry, Vichara,andoutofthisphilosophicalenquiry,rightdiscriminationdawns.Suddenly,youbeginto seethatthingsarenotjustthings.Theyareclassified.SomethingisEternalandothersare non-eternal.So,youbegintodiscriminate,whichisthePermanentandwhichisimpermanent, appearance and the Reality, Eternal and the non-eternal, the Self and non-self.

Rightenquiryleadstorightdiscriminationandfromdiscriminationarisesrightknowledge. Then,youbegintoclearlyseethatsomeofthesearejustappearances,passing,unstableand changeful.Youbegintofeel:‘whatafollytorunaftertheseshadows;whynotIgoafterthe substance?’Sorightenquiryandrightdiscriminationgraduallycreatewithintheconsciousness, dispassion,turningawayfromfutiledesiresforshadows.Thusdiscriminationleadstodispassion which turns the being towards the quest after Reality, quest after the Eternal. This is Jnana Yoga.

Inthesameway,RajaYogaistheYogathatmakesuseofthepowersofthemindandthe will.Theypurposefullyovercomethebasictendencyofthemindtogooutwardandthencontrol andovercomeitfullyanddiverttheflowofthoughtswithin.Theymakeitturninwardandarrestthe ceaseless,restlessmind-stuffandmakethemind-stuffconcentratedanddirecttheconcentrated mindtowardstheidealthatistoberealised.Then,thisconcentratedmindthusdirectedtowardsthe idealthroughcontinuouspractice,ismadetoflowinanunbrokenstreamofconcentratedthought uponasingleidea.Whenitreachesthisstate,itischaracterisedbythestateofmeditationandthe meditationbecomesdeepandintense.Thelastvestigeofnon-discriminatingknowledgeofoneself assomeoneinconnectionwiththephenomenalego,getserasedandthatoneattainsthestateof purediscriminatingknowledgewhenoneknowsofoneselfasbeingtrulydistinctanddifferentand apart from all the objects of perception, all that is Prakriti, all that is non-self.

Ourperceptionisnotclear.Thereisknowledgebuttheknowledgeisnotprecise.Inastate ofhighestconcentrationandmeditation,claritycomesinknowledge.Thisclearknowledgeis characterisedbythehighesttypeofdiscrimination—discriminationbetweentheSupremeSeerand allthatisseen,allthatisanobjectofperceptionincludingone’sownbody,senses,thoughtsandall intellectualprocess.Onebecomessureofoneselfbydiscriminatingoneselfasapartfromthosethat gotomakeupPrakriti,inone’sownpersonality.ThisistheultimateresultofRajaYogicpractice. Itis,therefore,thepathofconcentrationandmeditation.Buttheprerequisiteforconcentrationand meditationis,firstofall,changingtheflowordirectionofthemindinward.Aslongasitis outgoing,objectward,itisnotpossibletoconcentrateatall.Itcanbeconcentratedoutside.This won’tbeunifiedconcentration.Therefore,absorption,withdrawingthemindwithin,isanessential aspectofYogaandwiththisabsorptionofthemindcommencestheinnerYogaanditiscalled Pratyahara.

Pratyahara (Withdrawal)

Pratyaharaiswithdrawalorabstraction.WesawhowRajaYogahasadirecteffectaiding theYogintoprogressinconcentrationandcontrolofthemind.Tapasaidsinconcentration,by eliminatingRajasandTamas.Tapasforcefullyrestrainsthesenses.Because,aslongasthemindis friendlywiththesensesanditiswillinglyrelatedandboundupwiththesenses,itsnaturaltendency istoflowalongwiththesenses.Sensesarealwaysactive,becausethatistheirDharma.Itisthe inveteratetendencyoftheeyetoopenandsee.Itcannotremainclosed.Ifthereissound,it immediatelywantstoseewhatishappeningthere.Anditistheinveteratetendencyoftheearto hear.Allthesensesaremadethatway.TheyfollowtheirDharma.Eachonefollowsitstendency, andthemindbeingcompletelywiththesenses,whathappensis,italsoflowsalongwiththesenses, outsidetowardstheobjectseverseekingnewexperiencesandalwayswantingsomething.Itdoes notwanttoremainwithoutchange.Itdoesnotlikemonotony.Andyouhavetodoanyoneofthe twothings:eitheryouhavetostoptheoutermovementofthesensesbyforciblyrestrainingthem,or youhavetotalktothemindandmakeitunderstandthatitscloseconnectionandrelationshipwith thesensesisnotgoodforit,thatitisnotgoingtobringithappinessandthatitwillonlytakeitinto more trouble, and thus pursue it to give up its connection with the senses.

Tapasdoesthefirstthing.Itforcefullycurbsthesenses.Itisdenyingthesensesfrom fulfillingtheirurges.Svadhyayadoesthesecondthing.Itgoesontalkingtothemind.Itgoeson puttingsenseintothemind,puttingwisdomintothemind,andgoesonattractingthemindtothe

higheridealandnotbeingsensuousbutsupersensuous.How?Byplacingbeforeitinglowingand thrillingterms,theinspiringexamplesoflivesofsaints,thelivesofspiritualseekers,thosewho havegonebeforeyouonthepathandthewonderfulresultofsuchturningawayfromthesensesand movingtowardsthespiritual.So,inglowingterms,thebeauty,thegrandeurandthegloryofthe attainmentareputbeforethemindandthuswithinthemindiscreatedanewdesireforhigher things.‘WhyshouldIgoafterthislittlething?WhynotIgoaftersomethingwhichisgrandand glorious?’Thus,astrongaspirationiscreatedinthemindbyputtingbeforeitthegrandeurand gloryofthesupremeattainmentbeforewhichallsense-experiencepalesintoinsignificance,so muchso,themindfeelstogivethemupasnothing.‘Iamgoingtogetahundredfold,a thousandfold,morethanwhatIamgivingupandsowhynotIgiveuplittle,littlethings?’Inthis way,themindispresentedwithtremendousattractionofthegloriousgoalanditismadetoturn away from its alliance with the senses. This is done through Svadhyaya.

So,thefirstaspectofit,Tapasdoes.Itputstheaxetothesenses.AndSvadhyayadoesthe workofpersuadingthemind,holdingbeforeitthegrandeur,gloryandbeautyoftheattainment, puttingwisdomintoit.Thesearehigherprocesses.Somehow,youcouldgraduallytrainthesenses anddisciplinethem,makethesensesthemselvesgiveuptheirinveteratehabitofgoingtowards objects,andfollowthisnewnaturethatthemindhasdeveloped.Because,atthisstage,yousee, whenthemindhasdevelopeddiscrimination,ahigherunderstandingandadesireforthegoal,and thesensescontinuetohavetheiroldinveteratetendenciesandhabits,whathappens?Thereisa two-waypullcreatedinthenatureoftheseeker—themindgraduallytendingtotakehimuphigher butthesensescontinuingtohavetheirownage-oldhabit.Therefore,thereiswithintheaspiranta struggle.Willhenowlistentothemindorwillheovercomethedragbythesenses?Whynot resolvethisstruggle?Whynotmakethesensesalsofollow,asitwere,thesamenatureofthemind? If this is done, it would be the best of all the methods.

SuperiortobothTapasandSvadhyayawouldbetomakethesensesyourfriend.Makethe sensesalsotakeontonewhabits.Itwillremovealloldhabits.Ifthiscouldbedone,thatwouldbe thebest.Andthistrainingandgradualdisciplineforthisprogressbywhichthesensesaremadeto renouncetheirage-longhabit,takeuponthemselvesanewhabit,asitwere,infollowingthe awakenedmind.Themindwhichhasnowacquireddiscrimination,andacceptedtoturnits directionfromtheworldofobjectstotheworldofGod,andifthesensesalsobegintofollowthe mind,thenoneisrewarded.ThisstateisbroughtaboutbythedisciplineofPratipakshabhavana.A veryhappyanalogyisgivenbythecommentatoroftheSutrastobringhomethisnewrelationship betweenthemindandthesenses.Uptillnow,thesensesweredraggingthemindoutbutherewe haveanewsituationwhentheminddragsthesensesin.Mindnowbeginstoputitsinfluenceupon thesenses.Andthesensesareprepared,readilyandwillinglytofollowthemind.Abeautiful analogy is brought about to explain this state of affairs—the analogy of the beehive.

The Parable Of The Bee

Whenallthebuzzingbeesaregoinginalldirections,hereandthere,ifthequeenbeeis somehowinducedtogoinoneparticulardirection,thenimmediatelyalltheotherbees automaticallytendtofollowthequeenbee.Supposethebee-keeperistryingtoshiftthehive, changethehiveofacertainbatchofbees.Aslongasheistryingtogetthebeesbythemselves,he doesnotsucceed.So,whathedoes?Hetakesupthequeenbeeandputsituponthenewhive,andlo,

thetrickisdone!Allbeesjustfollowthequeenbeeandsettledownuponthenewhive.The commentatorsays,inthesameway,thesensesaremadetofollowthemind,followthenatureofthe mind now, as the bees are induced to follow the queen bee. And this is Pratyahara.

Now,thisPratyaharayoumustunderstand.Itisnotmerelyatechnique.Asanaisa technique.Yousitandtrytotrainthebodyintoastateofperfectstillness,motionlessnessandthisis apowerfulmethodofgainingcompletecontrolovertheRajasinyoursystem.Because,alreadyby YamaandNiyama,theTamashasbeenwell-controlled,wellbroughtintoyourcontrol.Ithasbeen overcomeandtheentirenatureoftheaspiranthasbecomepurified.Hefollowsstrictlythepathof goodconduct,andnoblecharacterandhisdailylifeisspiritualisedbySaucha,Santosha,Tapasand Isvarapranidhana.

Easy Meditative Posture

Rajasisthenextformidablequalitytoovercome.AsanaandPranayama,bothofthem effectivelyovercomeRajas.Asana,especially,ismadetoovercomeRajasandthenfacilitateand takingupofsteadyingandarrestingofthePrana.HathaYogaisalsoavaluablemeanstosupport thepracticeofRajaYoga.Because,ithaspreciselythiseffectofeliminatingTamas,controlling RajasandincreasingSattva.ButinRajaYoga,theAsanaisintendedtomaintainasinglemeditative posesteadily,andatthesametimefullyrelaxedandeasy.Itshouldnotbeastrainupontheonewho is sitting. There should be no tension. It should not impose any type of strain.

Itshouldbeeasyandcomfortable.Therefore,steadinessandcomfort,thesetwo characteristicsarebroughtintotheaphorismthatreferstoAsana—Sthiram-sukham-asanam. SthirammeanssteadyandSukhammeanseasyandcomfortable.Themainthingistoobserveto keepthespinalcolumnstraight,head,trunkandtheneckinastraightline.Ifthisisdoneproperly, thentheAsanabecomesverylightandeasy.Younolongerfeelthatyouaresitting.Therecomesa perfectbalancingofthecentreofgravityofthewholebodyandthespinalcolumnrestsuponits base.Alsobysittingstraightyourchestisexpanded.Ifyoubendforwardthechestbecomes contracted.Sobysittingstraight,thechest-expansiontakesawayyourmindfromthebreath. Otherwise,ifthereisadifficultyinbreathing,itisadistractionforthepracticeofconcentration. Therefore,bymakingthechestexpanded,yourelax.Thebreathingbecomesnormaland harmonious.

Thereisapeculiarandinterestingrelationbetweenposeandmentalcondition.Indifferent mentalconditions,unconsciouslythebodyassumesdifferentposes.Aconditionofpositive emotionandjoyisalwaysexpressedwithaparticularpose,whereasthenegativeexpressionof sorrowisalwaysexpressedincontractingthebodyandbendingdownofthebody.Thishasbeen observedandreferredtobySriSwamiVivekanandawhenhespeaksaboutthepsychological necessityofsittingstraight.Hesays:youtrywheneveryousitstraight;whenthebodyisstraight, thechestisexpanded,thenthemindisalsoexpandedandyouthinkofnoblethoughts,sublime thoughtsandittakesyouupward.Healsosays:ifyoubendforward,thechest-cagebecomes closed,thenifyoutrytohavenoblethoughts,youcannothavethem;youcanthinkonlysmall thoughtsandthemindcanonlygoinahorizontalplane,itcannotrisetothesublimeheights.Tryto makeexperimentsforyourself,wheneveryoufindtime.Itistrue—ifyousitstraight,youcanthink

noblethoughtsandifyousitbendingyoucannotthinkgrandly.Thereseemstobeanimmediate connection between the posture and the thought.

The Taming Of The Pranic Energy

ThereareseveralkindsofPranayamainHathaYoga,whereasinRajaYoga,Pranayamais mainlyconcernedwiththeretentionofbreath.This,ofcourse,happenstohaveanoptionofthree differentmodes.Youcaninhaleandretainthebreath;youcanexhaleandretain;andyoucan suddenlyretainthebreathwithoutanyreferencetoinhalationandexhalation.Thesearethethree modes.Patanjalitouchesuponbrieflyallthethreeessentialpointsintheretentionofbreath.Prana andmindhaveadirectconnectionandallmentalactivityissupportedbycertainPranicactivity. WithoutPranicactivity,therecannotbeanymentalactivity.Ifthemindisveryactive,Pranaalso vibratesintensely,andifPranavibratesveryintensely,mindisputintoastateofexcitement. Therefore,thebringingintothePranaacertainharmonyandbalanceandstability,hasalsothe sameeffectuponthemind,canbedonethroughPranayama.Onepointweshouldnotmisshereand thatis,PranaisaninvisibleandsubtleforceandwhatwecheckherewhenwedothePranayama exerciseisactuallythebreathofthenostrilandnotthePrana.Theretainedbreath,theingoingand outgoing breath of the nostril should be known to be different from Prana.

ThereisadifferentwordforthebreathinSanskrit,viz.,Svasa.Pranaissomethingsubtle andinward.Itpervadesthewholebodyfromthetopoftheheadtothetipofyourtoe.The regulation,controlandcheckingofthebreathofthenostrilistheSvasathathasbeenmentionedin Pranayama.Because,thisisoneofthegrossoutermanifestationofthePranicenergywithin. Therefore,whencheckingandregulatingthis,theultimateeffectisthatyouareabletocheckand regulatetheactivityofthePranicenergyinside.Thisisjustaswhenyouwanttoturnacar,youturn thewheelswithouttouchingthewheels.Youdoitbysteeringit.Youturnthesteering-wheeland thecarturns.Inthesameway,thereisaconnectionbetweenthebreathandtheinnerPranicenergy, justassteering-wheelandwheelsofthecarhavegotconnection.Inanotherwayalsoithasbeen described.

Ifyouwanttostoptheclock,thetechnicalwaywouldbetostopthehair-spring.The movementoftheclockisbroughtaboutbythemovementofthehair-spring.Becausethe hair-springmoves,thewholemechanismoftheclockisputintomotionandthatmotionisindicated outsidebythemovementofthesecond-hand,ortheminute-hand.Ofcourse,wedidnothavethe second-handingoodolddays.Butthenifyoudon’twanttoworryyourselfbyopeningtheclock andstoppingthehair-spring,youarrestthemovementofthehand,andthewholemechanism comestoastandstillitbeingindirectlyconnectedwiththesubtlemovementofthatlittlehair-spring also.Thisisagrossandoutsideprocess,theotherisasubtleandinsideprocess.Theconnection betweenthebreathofthenostrilandtheinnerPranicenergyissomethingliketheconnection betweenthehandofaclockwiththemovementofthesubtle,littlehairspringoftheclockinsidethe mechanism.

Veryrecently,Westernmedicalmenhavestumbleduponthisrelationshipbetweenthe mindandthebody,whichtheydidnotdiscoversofar.Theycreatedmanyofthephysical conditionsoftheirpatients,sickpeopleinthehospitalandultimatelyfoundthattheywerebrought aboutbytheirmentalstates.So,theyhavenowevolvedthisconceptofpsychosomaticillness.

Nowadays,asmanyasfiftypercentofdiseasesaretreatedbytreatingthemind.Theyarenot treatedsymptomatically.Theytrytogointotheoriginalcausewhentheyaresurethatitissome mentalstatethathasbroughtaboutsuchcondition.Andtheyhavesucceededtoaverygoodextent. Buttheyhavenotbeenabletoexplain,howexactlythemindinterfereswiththebody.Because, theyfoundcertainphysicalconditionsaresimultaneouswithcertainmentalstates.Sotheyhave positedacauseandeffectconnectionbetweenthetwo,workeduponthishypothesisandgotthe results.

Interrelationship Of Body, Mind And Prana

Theyarefollowingnowthatapproachandtreatment,yettheyhavenoclearideaastohow exactlythemindworksuponanyparticularpartofthebodyandwhatexactlyisthisinnerdiagnosis orinneranatomy.Howexactlyitfunctions,theyhavenoclearidea.Soitremainsunexplained.This iswhathappens:Themindaffectsthebody,andthereforeitisthementalstatewetrytotreatwith tranquillisersorsedatives.Theydon’tactuallytreatthemind,exceptincertaincasesofextreme impactoftheminduponthebody,wherethroughhysteriavariousphysicalsymptomsarebrought about.Then,theyputthepatientinthehandsofapsychologistorapsychiatrist.Otherwise,they takerecourseeithertosedativesortranquilliserswhichforthetimebeing,makethemindgointoa stateofinactivity.Thenthereisatemporaryreliefofthephysicalsymptom.Butwhathappens afterwards?Onceagainwhenthemindstartsactivity,whenthesesedativesandtranquilliserswear off, it goes back again into that state.

Thepatientisaskedtogoonswallowingthispillandthatpillcontinuouslytokeepthemind alwaysinastateofno-activity.Thatisunsatisfactory.Because,lateronthesetranquillisersproduce sideeffects.Thesesedativesalsoproducesideeffects.Thisisanotherthing.Butitisonlyin extremecases.Forinstance,therehavebeencaseswherehysteriahasbroughtaboutanactualstate whenmanbecomescrippled.Hecannotwalk.Helosestheuseofalimb,orhemaygetevenan attackofparalysis.Hysteriacanbringaboutactualblindness.Personloseshissight.Butthe psychologistsaysthatthereisabsolutelynothingwrongwitheithertheeye,ortheretinaorthe optic-nerveoranyotherthinginthebrain-centre.Everythingisperfectbutyethecannotsee.So, manyatimeitisfoundoutthatastateofshockputsapersonintodeephysteriaorastateoffear.A soldierhasbeencalledfordrafting,hedoesnotwanttogotowar,suddenlyhebecomescrippledor belosesthepowerofspeechorhecannotusehishand.Itisanactualphysicalcondition.But,ifheis told:‘allright,youcangohome,youareunfit,youarenottobetakentothearmy,’aftergoing home,hebecomesallright.Heisabletowalkgradually,hishandalsobeginstomove,andspeech comesback.So,insuchcases,theyputhimintothehandsofapsychiatrist.Thisabnormaland knownfactofinterconnectionbetweenmind,Pranaandbody,andtheconnectionbetweenbody, Prana,andmind—thisanswersanunansweredquestionandexplainsahithertounexplained psychosomatic phenomenon. The mind affects the body through the medium of Prana.

Westerndoctorsadmitthatmanyofthephysicalconditionsinthepatientsarecausedby theirmentalstate.Buthowpreciselythemindactsuponthebody,theydonotknow.Theyhave extensivelyobserved,classifiedandlistedallthepsychosomaticstates.Allthephysicalandmental conditionshavethecorrespondingPranicpattern.Everyphysicalandmentalconditionisgenerated andsupportedbyspecificPranicstateinoneorotherarea.Thisiswhatisresponsiblefor communicatingamentalstatetothephysicallevelandfortranslatingitintoaparticular

THE ESSENCE OF THE FOUR YOGAS

manifestationthere.Evenso,physicalstatealsoinsomecases,hasbeentransmittedtothemindand it has affected the mind.

Benefits Of Yama And Niyama

Now,variousYamasandNiyamas—whatgaindotheybringfortheaspirants?Ifone becomesabsolutelyestablishedinAhimsaornon-injury,heacquiresthepowertoovercomeall enmity.Tothatperson,noonecancomewithangerorhatred.Noonecanraisethehandof violence.Beforehimallenmityceases.IfapersonwhohasbecomeperfectlyestablishedinAhimsa goesintothejungle,themomentwildanimalscometohim,theywillbecomedocile.Theycannot manifesttheirviolentpropensity.ThatistheresultortheeffectofacquiringperfectioninAhimsa.

PerfectionintruthisSatya.ItgivesyouVak-Siddhi.Ifoneisabsolutelyestablishedin truthfulness,thenafteraperiodof12yearsofsuchperfectadherencetotruth,whatevertheperson utterswillcomeouttrue.Andtoexplainit,PatanjaligivesaveryinterestingformtotheSutras.He says such a one acquires the power of achieving the fruits of action without acting.

Onewhoisestablishedinabsolutetruth,themomentheuttersitbecomestruth.Itiscalled Vak-Siddhi.Therefore,aYogiwhobecomesestablishedintruthisverycarefulinwhathesays.If hecurses,thecurseturnsouttrue.Butofcourse,aYogiwillnevercursebecausehehasovercome anger.Ifheblesses,theblessingbecomestrue.Itbecomesanactualfactinthecaseofoneactually established in perfect truth for a minimum period of twelve years.

EstablishmentinBrahmacharyabringsaboutsuperhumanpowerintheindividual, superhumanmentalaswellasphysicalpowersintheindividual.Ifyoucompletelygiveupthe desireforanything,thatthingfollowsyou,asashadowfollowsaperson.Younolongerhavetogo afterwealth.Wealthstartscomingafteryou.Andinitsownway,itcouldbeadangeralso.Itcould be a temptation. So one should be cautious about it.

TheYogiwhohasestablishedhimselfinthetotalrenunciationofgreedforanything, acquirestheknowledgeofpast,presentandfuture.WhentheYogiisestablishedinabsolute cleanliness,bothouterandinner,hebecomesfittoattainGod-vision.Now,heisfullyqualified. Thereisnomoreanybar.Sohecan,withoutanyhesitation,withoutanydoubt,confidentlycarryon hisstruggleonconcentrationandmeditation.Becausenowheisready.Thegroundisready.Hehas only to do the practice of concentration and meditation.

Indescribablejoy,supremehappinesscomethroughthepracticeofcontentment.Through thepowerofausterity,yoursensesbecomekeenandyourintellectbecomessharp.Through absorbingstudyofspiritualscriptures,theYogicanhaveavisionofhischosenaspectofhis personalGod.Whenhecarriesonhisstudies,deeplyandregularly,hecanhaveavisionofhis personalGod.OnewhostudiestheBiblevery,verydevotedly,regularly,withgreatfeelingfora longperiodoftime,hecanhavevisionofJesus.HegivesDarsan.Patanjalisays,perfect establishmentinIsvarapranidhanaitselfisenoughtogiveSamadhi.Thusperfected,iftheYogi practisesAsanaandPranayama,thenhebecomesfittoenterintotheinneraspectofYoga,the withdrawalofthemindfromtheouterobjectswhichisadisciplinetobecultivatedthroughoutthe

wakinghours.ItisnotonethatisdoneataparticularfixedtimeasatechniqueasinAsanaor Pranayama or meditation.

Thiswithdrawalyouwillhavetopractisethroughoutyourwakinghoursandyouhaveto acquiretheabilityevenwhileyouareamidstyounormalactivity.Youmustacquiretheabilityof notallowingevenonepercentofyourmindtogooutandgetinvolvedinthingsandenvironments. Youwillhavetoacquirethehabitofindrawnnessinthemidstofexternalactivity.SoPratyaharais a way of life.

Pratyaharaisanewhabityoudevelopduringyouractivitiesofthewakinghourswhereyou donotallowyourmindtobeovercomebythefascinationofouterthingsandtheirallurementand attractions.

Youtrytoretainandmaintainastateofconstantdiscriminationandwisdombyalways beingactiveindiscrimination,knowingthattheouteruniverseanditsobjectsarepassing appearances.Yousucceedingettingestablishedinahabitualstateofinnerdetachment.Themind goesouttowardsobjectsandthesensesmoveamidstobjectsonlytotheextentabsolutelyessential andnecessaryforthepurposeoffulfillingyourdutiesandyourwork.Otherwise,therestofthe mindisalwaysinastateofinwardness.ThisisPratyahara.Thiswewilltakeupinthenextclass.

Hari Om Tat Sat.

Seventh Lecture

THE AWAKENED MIND

RajaYogabringsyoutheconceptofastateofthemind,whereyouaresuccessfulin dominatinginthepowerofwisethinking,discriminationanditspowerofphilosophical intelligence,itspowerofhigher,awakenedrationality.Itsucceedsinimpartingtothesenses,the strengthofspiritualenquiry.ThisisPratyahara.ThetechniqueofthisprocessisexplainedinRaja Yogainaveryinterestingwaythatwedweltuponlasttime.Theysay:‘Towhomisthekingdomof God;itistohimwhoisblindthoughhehaseyes,whoisdeafeventhoughhehasears,whoisdumb eventhoughhehastongue.’Mindshouldbemadenomind.Pratyaharaisthefifthsteprelevantto usinthesituationoftheindividual,whichPatanjaliexplainsinthiswaybeforeproceedingtothe nexthighersteps.Theytrytograduallyedgethenatureoftheseekerawayfromhisloveand attractionfortheworldappearancesandtakeittowardstheideal.Oneofthepracticesisausterityor Tapas.Itforcefullycheckstheoutgoingnatureofthesensesandputsastoptothedirectionofthe flow of the mind object-ward, world-ward.

Tapasputsastoptotheflowofthemindobject-wardandSvadhyayatriestopersuadethe mindtotakeanewdirection.So,theytrysomehow,togentlygoadtheflowofthemindhigher, upwardandGodward.Because,dayafterday,youcomeintolivingcontactandcommunionwith theinspiringandupliftingthoughtsofgreatones,illuminedsouls,masterminds,andyouarecaught upinthepoweroftheirinspiration,youareinducedandyouemulatetheloftyexampletheyhold foryou,throughtheirteachingsandtheirownpersonallifeandexample.Inthisway,Svadhyaya

THE AWAKENED MIND

carriesfurthertheworkstartedbyTapas.InordertoenterintoRajaYogaproper,theinnerYoga whichisconcentrationandmeditation,youhavetobringaboutachangeinthedirectionandflowof themind.Itsflowtowardsappearances,towardsphenomenon,towardstheworld,towardsobjects andenjoyments,shouldbedirectedtowardstheReality,towardstheEternalwhichisTruth,that whichisyourgoal,thatgreatexperience,thatattainmentwhichmakesyourlifetrulysuccessfuland full.Thischangeordirecting,commencingwithTapas,isfurtheredbySvadhyayaandwhenyou cometoPratyahara,itisconfirmed,andgivenadefiniteandafinalshapethroughPranayama.This stateofmovingupwardandGodwardbecomesapermanentstateofbeinginyou.Youbecome establishedinastateofmindoryouacquireanewnaturewherethesensesrefusetogotowards sensualthings,grossthings,fortheychangetheirage-longhabitofmovementtowardsobjectsand theybegintofollowthenatureoftheenlightenedmindorawakenedmind—themindwhichisnow endowed with a higher understanding and discrimination.

Now,youhaveimpartedtothemindthegreatestwaybythepracticeofYoga,companyof holypeople,byYama,byNiyamaandbycompletechangeofyourlife.Themindhavingbecome strong,thesensestendtoinitiatethestrengthofthemind.Theyalsogoafterthenatureofthemind andtheyfollowthemind.Insteadofthemindbeingdraggedbythesenses,nowsensesfollowthe mind.Thewholepositionisreversed.Whenalittleboyoragirl,triestoholdtheleashofabigdog, thedogdragsthechild.Butsupposingitisanadultwhoisholdingtheleash,thenthedogisdragged bytheadult.Itobeystheadult.Sonow,thesensesbecomeobedient.Theyfollowthemindandthis becomesthenewhabitpatternoftheseeker.Hebecomesestablishedinthestate.Thesensesare alwaysunderthecontrolofthehigherawakened,strengthenedmind,strengthenedthrough discrimination, through Yama and through Niyama.

Amongallthesepractices,IhadoccasiontomentionlasttimethatPratyahara,unlikethe otherpracticessuchasPranayama,Trataka,etc.,isnotatechniquetositataparticularplaceand timeandthenpractise.ButitisaSadhanawhichyoupractiseduringworkinghours,throughout yourwakinghoursfrommorningtillnight,evenwhenyouareengagedinyouractivity,amongst people,amongstthings,inthemarket,inthebazaar,inyouroffice.Youmusttrainyourmindin suchawaythatyougiveonlythatmuchofyourpsychicpersonalitynecessaryforthejobinhand. Youmaygivethewholemind,onlyaconfinedarea,thelimitedprocessesinwhichyouare occupied.Don’tallowthemindtogooutofthatlimitedarea.Givethemindanyprocesswhich attractsyourattentioninalimitedwaysothatyourmindisnotdispersed.Alsoseethatonepartof themindisalwaysturnedinward,isalwaysdiscriminatory.‘Yes,Iamdoingthis.Thisisnotthe mainpurposeofmyexistence.Mygoalisdifferent.Idothisbecauseofthenecessityofmysecular life.LetmeconvertitinsuchawaythatitisalsospiritualisedandbecomesapartofmySadhana, andevenwhileIamdoingthis,Ishouldnotforgetmygoal.’So,thereisanunbrokenunder-current ofremembrance,awarenessoftheReality,eveninthemidstofyourbeinginducedandoccupiedin appearances.So,thisstateofnotgivingthemindonehundredpercentouttoactivitybutalways retaining a part of it in your centre or in the Self or in God—this is Pratyahara.

Establishment In Pratyahara

Inthisstate,theimpactofexperiencestakesonadifferentnaturealtogether.Before,when youweretotallyexpressingyourselftotheimpactofouterperceptions,eachthinghadthepowerto shakeyou,todisturbyouandtobringoutareaction.ButwhenyouaredevelopedinPratyahara,

perceptionisseen,experienceisundergone,contactismade,andyet,youarecontinuouslyreacting tosomethingelsewithin,intheoppositedirection.Thisreactionisnowabigblowtoyourprevious reactions.Youdon’treactanylongerasyoudidbeforeyoucametoseekthepath,untothequest, andintoYoga.Itissomethingthisway,intheoriginalstatewhileyouwerecompletely,vitally involvedinexternalperceptionsandenvironmentsandexperiences,nowyouarenolongervitally involved.Youarethemaster,youkeepontoyourcentreandyouneverloseyourgroundandyou becomeawitnessofthings,ratherthanaparticipatorinthings.Yourreactiontothingsarenolonger outofyourcontrolandthedifferenceisinthisway.Forinstance,supposeyouaretakingawalkin theforestandwood-cuttersarefellingabigtree.Asthetreecrashestotheground,ifyouhappento comeundertheimpactofthebranches,youwillbeinjured.But,supposethesamethinghappensin thisway.Theyarefellingatreeandyouaretakingawalkbutyouarejustoutofthereachofthe tree.Alsowhileyouareononesideofthetree,thesunisontheotherside.Andasthetreecrashes, theshadowofthetreefallsuponyouandpassesoveryouandthenthetreegoestotheground.Now, somethinghaspassedoveryou,somethingofthetree,butyetyouarenotaffectedbyitatall.Ithas not touched you, not been able to injure you. Why, only the shadow has passed over you.

Inthesameway,onlytheshadowofallperceptionspassesoverthepsycheofthemindand nottheactualexperience.Theimportoftheactualexperiencesisnolongerupontheinnerbeing when one is established in Pratyahara.

Therearethreekindsofcontacts.Oneisthecontactoftheindividualswithobjects,contact ofthesenseswiththesense-objects.Thisisthegrossest,outwardformofcontactinwhichonehas notawakenedeventotheearlieststagesofone’sdisciplineandtraining.Thewisemasterssay,you havetodenyyourselfthiscontact.Youhavetoraiseyourselffromthiscontact.Because,youare notstrong,youflyawayfromsuchobjects.Youplaceyourselfinabetterenvironment,because, youarenotstrongenough,youarenothinginside.Therefore,thefirstpartofspirituallifeis carefullyadjustingthiscontactinitsmostcrudestage.But,supposingyouhavecometogain certainamountofinnerstrength,humanunderstanding,youhavenolongeranyfeartohavethese contacts.

Thesecondcontactisofthemindwiththesenses.Whathappensis,inthatstage,whenyou havebecomeself-controlled,whenyourmindhasbecomemoreenlightened,thenyoucanaffordto goamidsttemptingenvironments,gorightinthemidstofobjects.Youtaketherisk,yetyouare saved.Because,evenwhenthesensescomeintocontactwiththeobjects,themindrefusestotake this contact in, upon itself. It says ‘no’—that is the withdrawal from the second contact.

Stillhigheristhatcontactmadewhenyouareestablishedinwisdom,establishedin discrimination.Youareinthemidstofobjects,sensesarecontactingtheobjectsandforpurposesof yourdutyorduetocircumstances,youhavetopayattentionontheseandhavetoputyourmindinto them.Here,yetyourego-consciousnesshasnotacquiredaniotaofdesireforthem,evenwhenthe mindisinvolvedandistakinginterestforspecificreason,yetitsays:‘Iamnottouchedbythis. Thoughthesensesareinvolvedinthem,yetIamonlyanunaffected,unattachedwitnessofthese things.Inmyestimationtheyhavenovalue.So,Iaminmycentre.’So,youdisconnectyourself withthemindandthesenses.Thisisthethirdwithdrawal.Youarewithdrawingboththesensesas wellasthemindfromtheobjects.Pratyaharaisthisstatewhereyouidentifyyourselfwiththe reasonandnotwiththemind,withtheBuddhiandnotwiththeManas.ThisBuddhiispurereason

thatwhichisendowedwithdiscrimination,withgreateranddeeperunderstanding,agreater,newly foundwill-power.Youidentifyyourselfwiththatwill,spiritualwillandrefusetohaveany relationshiporhaveanyconnectionwitheventheactivityofthemindwithinandtheactivityofthe senseswithout.ThisisrealPratyahara.Inthisstate,youaresoabletotrainthemindandthesenses thattheeyesseebutyettheydonotlook.Lookingisadeliberateprocessinwhichyouareengaged whentheegoisonewiththesense.‘Iwillnotassociatemyselfwiththeseprocesses.’Thoughthe eyesdosee,youarenotinterestedinlooking.Theearshearbutyourefusetolisten,thetongue tastesbutyouarenotinterestedinrelishing.Themindthinksbutyourefusetodwelluponit.Thisis Pratyahara. See but do not look. Hear but do not listen. Taste but do not relish.

Ifastudentisveryearnest,hedoesnotmerelywanttogetadegree.Heisnotmerely interestedinpassinganexaminationorsecuringaparticularclass.Buthewantsnotonlytogeta firstclass,buthewantstobethefirststudentinhiscollege,maybehewantstobecomethefirstin the whole state.

AnOlympiccompetitordoesnotwanttomerelywinasilvermedalorthethirdposition.He wantstoknockoffthechampionship.JustasastudentwhowantstobefirstintheUniversity,the firststudentinthetrainingcollegeandinasingeUniversityorlikeacompetitorwhowantstobethe Olympicworldchampion—thesetwopeople,inordertobeabletokeeptheobjectiveoftheirsin thepursuitoftheirstudyandsport,denythemselvesanythingandeverythingwhichtheyfeel,isnot inaccordwiththeallouteffortoftheirs.So,theycutoffnightclubs,theycutoffparties,theycutoff cocktailparties,theycutoffsmoking,theycutofdrinking.Anythingwhichallpeoplelikevery much,desireverymuch,engagethemselvesinverymuchandregardasnormal,theyareprepared togiveup.Why?Because,theyhadmadeuptheirmindstoachievesomething.Itisso,inan ordinaryachievement,innormalworldlylife,inallengagements.Forinstance,thestudentatleast triestosavetimeandgivemaximumtostudy.Andothersocialengagementshecutsdown, everythingtotheminimum.Hedoesnotgotocinema.Hedoesnotgotococktailpartyoranyother place of entertainment.

Itisevenharderwithanathlete.Because,itisnotonlyaquestionofutilisingtimeinstudy, notdistractingtheirattention,butalsokeepingthebodyinaperfectcondition.Heoustshimself fromeverynormalthingwhichordinarypeopletake.Hedoesnottaketoomuchstarchorsugaror thingswhichaffecthishealth.Soheforgoesmanythings.HeisalmostlikeaYogi.Hedoesnoteat chocolate.Hedoesnoteatice-cream.Hedoesnottakesoftdrinks.Hegetsupearlyinthemorning andmaybeherunswiththetrainerbehindhismotorcar.Inthisway,hetrainshimself.Because,he setsashisgoaltobecomefirstinwhateverheundertakes.Thetotalconquestofbothyourexternal andinternalnatureandtoascendintoanatureofabsolutemasteryandperfectionisthegoalofthe RajaYogi.Hedoesnotwanttodothingshalfwayalso.Hedoesnotwanttoperpetuatehis problems.Hedoesnotwanttokeephisproblems.Hewantstoputanendtothemonceandforall, sothattherewillbenomoreproblemforhim,nomorefear,nomorebondage,nomoresuffering. Onceandforall,hewantstotranscendthemandmasterthemforalltimetocome.So,heis preparedtofacethem.Theextenttowhichoneattainsmasteryoverthemisfascinating.Ihave elaborateduponPratyaharaandonceyouhavesucceededinthuschangingtheverydirectionof thingsfromtheworldward,upwardandGodward,youarewellsetforYogaproper.Itisusualto regardthesefivesteps,Yama,Niyama,Asana,PranayamaandPratyaharaastheouterYoga,and Dharana, Dhyana and Samadhi as inner Yoga.

The Inner Yoga

InnerYogaistherealYoga.WiththeachievementofsuccessinPratyahara,thepractitioner becomesfullyqualifiedandcapableofenteringintoinnerYoga.Concentration,therefore,becomes easynow.Alltheobstaclestoconcentrationhavebeenremovedandthemindhasbeenmadeafit instrumentforconcentration.ConcentrationisdefinedbyPatanjaliMaharshiasthelocalisingof themind-stuff.Localisingmeansbindingittooneplace.Whatisthatoneplace?Thefocalpointof yourconcentration—maybeanidea,maybeanobject,maybeafigureandmaybeasymbol.Here, wehavetounderstandanumberofinterestingthingsregardingmind,regardingconcentration.If youreffortsshouldsmoothlyprogress,unhamperedandbesuccessful,thefirstthingisthatyou havetoclearlyunderstandthatwehaveonlyonemind.Wedon’thaveonemindforYogaand concentration,andanothermindforgossipingandgoingaboutdoingeverythingelseintheworld, sothatonemindisnotaffectedbywhattheotherminddoes.Itwouldbewonderfulifitisso,butit is not so.

So,itmeans,ifyouwanttohavesuccessfulconcentration,youhavetotakecarewhatthe mindisdoingrestofthetime.For,atsethours,morningandeveningyouaretryingtomakethe mindstill,steady.Yourdailylifeisfullofprocessesandactivityandthatbringstensionuponthe mind.Itexcitesthemindandstimulatesitandscattersitaway.Everythingyouaretryingtodoin thathalfanhouroronehour,morningandevening,youaretryingtoundotherestofthetime. Therefore,ifyouarereallyenteringintoYoga,reallyanxiousinsucceedinginconcentrationand reallysincereaboutit,yourdailylifemustgraduallybegintochangeandthepatternofitsactivities mustgraduallybegintobeinharmonywithconcentrationwhichyouaretryingtopractise.Ifthey areoftwodifferentpatternsandthereisdisharmonybetweenyourdailypatternsandconcentration, youmakethingsdifficultforyourself.Theymustharmonise.Secondly,themind,Pranaandbody areinterconnected.Forinstance,youdrink.Whatisthedrinkthatstartseatingyourmind?Itis alcohol.Doyouthinkitwillkeepthemindcalmafteryoudrink?Youhavenotopenedandputitin thehead,butputitinyourstomach.Itstartsmakingyourmindjumplikeamonkey.Thereisa connection between what is put into the stomach and the mind.

Ifyoueatmorphia,yougotosleep.Thisisaquickworkingagentandothersareslow working.Yournormalfoodinyourlifehasanaffectuponyourmindandyouhavetolearnwhat foodsareofexcitingnatureorquality,andwhatfoodsareofacalmingnatureorquality.So,you musthavetheYogicknowledgeofSattvic,RajasicandTamasicqualitiesoffood.Youmustgive upcompletelyallkindsofTamasicitemsfromyourdiet.AndyouhavetoreducetheRajasictypeof food.KeepitinamoderationandtrytomakeyourdietlargelySattvic.Thisisaveryimportantand wise thing to do. If you do it, it will help you to attain concentration.

TheMasterJesushassaid:“Wheretheloveofyourheartis,therethemindis.”Whenaman isterriblyinlovewithawoman,heneednothavetobeinducedtothinkaboutthewoman.Hewill alwaysrememberher.Hecannotforgether.Andamotherdoesnotrequiretobeinducedtothinkof herchildwhomshelovesverymuch.Alwayshermindisthere,becauseherheartisthere.Thisis oneofthesecretsforatrue,successfulYogapractice.IfyouloveyourLordwithallyourheart,with allyourmight,withallyoursoul,thenconcentrationcomeslikeagallopinghorse.But,ifyourlove is divided, concentration is not very easy.

LECTURES ON RAJA YOGA

THE AWAKENED MIND

So,themoreyoudevelopyourlovefortheideal,theAtman,God,Allah,whateveritis,the moreyoudevelopintenselove,hankering,greatyearning,ifyoumakethatyourbeloved,yourreal treasure,yourrealwealthandifallotherthingscomeonlysecond,andifthatistheonethingwhich isfirst,thenconcentrationwillbecomeeasy.So,oneofthesecretsofsuccessinthepracticeof concentration,inthepracticeofmeditationandYoga,istotryeverymeanstodevelopgreaterand greater love for the Supreme, for the Divine; and here I come to a very vital thing.

WhatisYogaandwhoisreallypractisingYoga?WhoisreallyaYogi?AYogiisonewho hasdecidedthatthegoalofhislifeistheattainmentorunionwithGodandwhohasalsodecidedto makehislifeaprocessofattainingGodandwhoisalsodeterminedthathewillpractiseallsuch thingsthatwillmakethisattainmentasearlyaspossible,asquicklyaspossible.So,heisaperson whohasdedicatedhimselffortheattainmentofGod.So,now,whetheryouareinYoga,whether youarereallyaYogi,youtrytofindoutbyaskingyourselfthisquestion:‘Whatistheonedominant passion of my life, what is my main ambition in my life?’

Samadhi Or Superconscious State

Everyyear,holyMasterSwamiSivanandausedtogiveamessageforhisBirthday.Weused tocallitaBirthdaymessage.Eachyear,theBirthdaymessagehadaheading.Inoneyear,the headingwas“GodFirst,theWorldNextandYourselfLast.”Thiswastheheadingofthemessage: Godfirst,theworldsecondandyourselflast,ifatall.Thatmeans,thattheessenceofhismessage was“Oman,livefirstandforemosttoattainGod.Andthesecondthinginyourlife—letitbe serviceofhumanity.Thisshouldbeyourvisionandattitude.TheambitiontoattainGodshould formadominantfactorinyourlife.IfyourambitionistoattainGod,allotherthingswilltakea secondplace.Whenthecentreofyourlifeisoccupiedwiththisdominantambitiontoattain God-perfection,Divineexperienceandtheothersoccupythesecondplace,thenyouareaYogi. YouarepractisingYoga.Youareonthepath.”Thisistheessence.Thisisalsothesecretof concentrationandmeditation.Wheretheloveisthere,theminddoesnotrequiremuchinducement towardsit.Because,themindfollowstheheart.Rememberthereisonlyonemindwithwhichyou havetodotheactivitiesofbothyourinnerspirituallifeandoutersecularlife.Whatisthequalityof youroutersecularlifewhenyouareengagedinconcentrationandmeditation?Thesearethoughts on Dharana.

Andwhenthislocalisingthemindorfixingittothepointbecomescontinuous,unbroken, thatiscalledmeditation.Concentrationandmeditationarenotdifferentprocesses.Theyarenottwo differentthings.Theyaretwophasesoftheself-sameprocess.Itislikewaterbecomingsnowand snowbecomingice.Snowandicearenottwodifferentthings.Whencoldbecomescontinuousand moreintense,waterfreezes.So,whenthisfixingofthemindtoonepointbecomescontinuousand unbroken,yougainconcentration.Concentrationleadstomeditation.And,asmeditationtakeson greatintensityanddepth,acertainblessedmomentcomeswhensuddenlythedoor-waysof intuitionareopened,theeyesofintuitionareopenedupandweenterintoatranscendental experience. This is Samadhi. This is the goal of Yoga.

Whenthespiritualconsciousnesssuddenlydawns,youarenomoreinthelevelofeitherthe bodyorthemind.Itnolongerthinksthroughthemind.Consciousnessbecomesyourexperience andnotthought.Yourisebeyondthementalplaneandenterintothespiritualplane,spiritual

experience.Thedawnofspiritualconsciousnessbringsabouttheultimatetranscendenceofall mentalexperiences,humanexperiences,sorrow,grief,anxiety,suffering,doubt,restlessnessand pain.Theyareleftbehind.Itislikeonehavingattainedamountaintop.Whenyouwere approachingthefootofthemountaininordertoclimbup,youhadtostrugglethroughgreatjungle, forest,toweringtrees,thornybushes,andsoyouhadgreatdifficultyinmakingprogress,making clearapaththroughthethornybushesandobstaclesandreachthefootofthemountainandstart climbing.Andwhenyoureachthepeak,thatinwhichyouwerecaughtandthroughwhichyouwere lookingatthetop,thetoweringtrees,bigcreepersandthornybushes,nowtheybecomelikea dimensionlessgreencarpet.Theynolongertoweraboveyou.Theyarelevelled.Youaretowering abovethemandtheylooklikeacarpetasthoughtheyhavenoheightatall.Sothewhole relationship is changed.

Allhumanexperienceisonlymentalexperience.Everythingthehumanbeingexperiences isinthemindonly.Whenyouenterintothetranscendentalstateofspiritualconsciousness,all mentalexperiences,allhumanexperiencesareleftbehind,andyouenterintoDivineexperience. FromthatgroundofDivineexperience,theselowerexperienceslooklikechildren’splay,forgotten dreamsfromwhichyouhaveawakened.Yourejoicenow,andnomoresorrow,nomorefear,no moreworry,andnomoregrief.ThatisSamadhi.Thatisyourgoal.Thatisawaitingyou.Thatis yourbirthright.Askanditshallbegiven.Seekandyouwillfind.Knockanditshallbeopenedunto you.So,doyouwantthatexperience,oryouwanttocontinueinyoursameweepingandwailing, laughing and crying, ever restless, ever discontent? It is for you to decide.

The Supernatural Powers

IconcludethiseveningafterreadingafascinatingchapterinthePatanjaliYogaSutras.I readrapidlytheSutrasofthischapterinEnglish,sothatitgivesyouanideaofonewhohas completelyenteredintothepractice,thisinnermasteryandwhattypeofoutermasterycomestoone spontaneously.Itisthroughthisinnermasteryandtheresultantoutermastery,thattheancientsin theEastwereabletodoincrediblethings,which,todonow,wehavetospendmillionsandbillions ofdollars.Forexample,wehavetriedtogettheknowledgeofouterspacebyincrediblycostly instruments,andyetitisstillahypothesisonly,thoughtosomeextent,wehavesureknowledge also. Based upon that knowledge we are able to predict many things.

But,howthosepeoplepredictedit?Howdidthoseancients,whodidnothavephysical laboratoriesorthemoderninstruments,achievemanyastoundingthings?HowaretheyintheEast abletochartthecourseofthestars?Howaretheyabletopredicttotheminute,tothesecond,each andeverylunarandsolareclipse,thetidesandthemovementsoftheentireheavenlybodies?How theyareabletodoit?IthasbeengoingoninIndiaforthousandsofyears.Wehavewhatiscalled ourPanchanga,thealmanac,andeverynewyearthealmanacispublished.Inthealmanacisgiven accuratelytothesecond,atwhattimethesolareclipsewillbeginandwhenitwillreachitsmiddle pointandatwhatminuteitwillend.Andtheydoitatthebeginningoftheyear.Howaretheyableto doit?Whataretheirmethods?Andtheyknewalsowhatismovingandwhatisnotmoving.They hadnosuperstitionsaboutthatexactknowledge.Andasyougothroughthis,yougetsome knowledge,someideaofhowtheymighthavegotthisknowledgewithoutanyinstrument.Howdo they get these powers?

Patanjalisays,youcangettheabsoluteknowledgeofanythinginthisuniverse,ifyoumake Samyamauponit.Thetripleprocessofconcentration,meditationandintuitionalvision,whenthese three are combined, it is called Samyama.

YoumakeSamyamauponwater,youknoweverythingaboutwater.YoumakeSamyama uponwind,youknoweverythingaboutwind.YoumakeSamyamaoffire,youknoweverything aboutfireandthemomentyouknoweverythingaboutit,yougainmasteryoverit.Now,firecannot burnyou.Inthisway,Samyamaisthesecret.TheYogiwhohasattainedthehigheststageofYoga bymakingSamyamaonthethreekindsofchanges,obtainstheknowledgeofthepast,presentand thefuture.BymakingSamyamaofthesourceoftheword,oneobtainsperceptionofameaning, understandingofallkindsofsounds,utterancesofalllivingbeings.IfyoudoSamyamauponthe soundofaword,thenyouareabletounderstandthemeaningofwhatthebirdsays,whattheanimal says. You can understand the language of all living creatures.

BymakingSamyamaofpreviousthought-waves,oneobtainsknowledgeofthepastbirth. Anyperceptionimmediatelyputsanimpressioninyourmindofthatyouhaveseen,andthis impressioncreatesathoughtandthethoughtoccupiesthemindandsubsides.Whena thought-wavesubsides,itremainsinthemindinaseedform,inasubtleform.Therefore,ifyoudo Samyamauponthemind,thesesubmergedthought-waves,youcanalwaysrelyuponthem.It means,ifyoudoSamyamauponthethought-wavesorimpressionscreatedinthisbirth,youcan receiveyourmemoryrightuptoinfancyfromthemother’swomb.IfyoucarrythisSamyama deeperanddeeper,yourevivethought-waves,theimpressionsthathavebeenputintothe mind-stuff even in previous births and you get a memory of past births.

BymakingSamyamauponthedistinguishingmarksofanotherbody,oneobtainsthe knowledgeofthatperson’smind.Because,thebodyistheproductofthemind.Thefaceisthe indexofthemind.So,ifyouareabletodoSamyamaontheformofanotherperson,youwillobtain theknowledgeofthestateofthemindofthatotherperson,butnotofitsinneractivity.If,for instance,youdoSamyamauponthefigureofJesus,atimewillcome,youwillbeabletounderstand the mental state of Jesus. Similar is the case with Samyama on Buddha or any one.

IfonemakesSamyamaontheformofone’sownbody,onecanobstructitsperceptibility andseparateitspowerofmanifestationfromtheeyesofthebeholder;thenone’sbodybecomes invisible.Because,thebodyisreflectinglight-raysandtheselight-raysenterintotheeyesandfall upontheretinaofthepersonwhoisseeing.Thusyourbodybecomesvisibletohim.Ifyouareable tomakeSamyamauponthebody,youareabletoobstructthisperceptibility.Ifyouareabletocut offthisperceptibilityofthebody,youcanbeinthecrowdofhundredsandthousandsofpeople,and yetremaininvisibletothem.ThatistheresultofSamyamaonyourbody.So,youmaybethere,you may become suddenly invisible. The sounds of the body also can be silenced.

BymakingSamyamaonthetwokindsofKarma,viz.,thosethataretobefructifiedquickly andthosethatwillbringfruitsslowlyatalaterdate,theYogigetstheknowledgeofthetimeofhis death.

BymakingSamyamauponanyvirtue,friendliness,compassion,etc.,onedevelops maximumpowersofthesequalities.IfyoumakeSamyamaonadiamond,yourbodycanbecomeas

hardasadiamond.Noweaponcancutit.OnecandoSamyamauponanelephantandonemay acquire the strength of an elephant.

BymakingSamyamaontheinnerlight,oneobtainstheknowledgeofallthatissubtle, hidden or far, distant.

Allthistreasureofknowledgecomestoonewhosemindisspontaneouslyenlightened throughpurity.Patanjalialsosaysthatwhenthemindhasreachedaveryhighstateofpurification, thepsychicpowersdetailedabovemaycometoonespontaneouslywithoutmakinganykindof Samyama.Thisexplainsthemiraculouspowersofsomeofthesaintswhodidnotdoanyparticular kindofSamyama,butsurrenderedtoGodandprayedtoGodandfilledthemselveswithabsolute devotiontoGod.TheybecamedeadtothemselvesandGracecameandduetotheirverylifeof purity, all types of things happened through their person.

ThepowerofenjoymentarisesfromafailuretodiscriminateclearlybetweentheAtmanand Buddhi-sattvaorthepureintellect.TheintellectismerelytheagentoftheAtmanandhas independentexistenceonlyforitsownsake.Therefore,makingSamyamaonthedistinction betweenBuddhiandtheAtman,onegetstheultimateknowledgeoftheAtman.Onegets enlightenmentandobtainssuper-naturalpowersofhearing,touch,tasteandsmellthroughthe knowledge of the Atman.

Thesearepowersoftheworldlystate.Allthesepowerspertaintotheuniverse.Buttheyare obstaclestothehighestSamadhi.WhenthebondsofthemindcausedbyKarmas,havebeen loosenedtheYogicanenterintothebodyofanotherbytheknowledgeandoperationofthe nerve-currents.Bycontrollingthenerve-currentswhichgovernthelungsandupperpartofthe body,theYogicanwalkonwater,sharpthornsandsimilarobjects.Orhecangiveuphislifeatwill. By controlling the powers that govern Prana, he can surround himself with a blaze of light.

Ijustonlyreadittoyou,becauseitisofsomeinteresttoyoutoknowwhattheYogatext says about the possibilities of human nature.

RadiantImmortalSelf!LetusthanktheDivine,forHehasgivenusthisgrandopportunity duringthepastweekstostudythisscienceofinnerdiscipline,trainingandmind-mastery.Raja Yogaisessentiallythescienceofmeditations.JustasKarmaYogaisthescienceofspiritualising one’sactivitiessothatitbecomesconnectedwiththeDivine,andBhaktiYogaisaspiritualisation ofsentimentsandemotionssothattheybecomeconnectedwiththeDivine,andJnanaYogaisthe spiritualisationofone’spowersofintellectandreasoning,sothattheybecometheinstrumentof connectingthemselveswiththeDivine,inthesameway,RajaYogaisthewayofspiritualisingin thatdirectionthenatureorqualityofthemind,thethought-force,sothatitbecomesthemedium, themeansofconnectingyourselfwiththeDivine.So,RajaYogaisessentiallythescienceof meditation and this has been a gift to us, the grace of the Divine.

Scriptures,teachers,teachings—allthesecancreateinterest,induceandhelpandinspire, butonehastoutiliseallthefactorsandstartlivingthelifeandenterintothepractice,andthisIwish foryouallandpray.Thankyouforyourcontinuedinterestwhichhasmademevisithereand conducttheseclasses,veryrewardingtomeandhighlysatisfying.Maythechoicestblessingsofthe

Almightyeverbeuponyouall.MayMasterSwamiSivananda’sGraceandblessingsbeuponyou all.Mayyourmindbepropitious.Mayyourownmindbereceptiveandpositive,eagertotakeup thequestandattainfruitioninit.Ultimatelyitisamatterofeachone’schoosingthispathand eagerness and willingness of the mind to enter into this quest and move towards the Goal.