

YOGA for

Body, Mind and Self

Dr. B. R. Patle

YOGA for Body Mind and Self

Copyright © 2012 Dr. B.R. Patle

All rights reserved.

ISBN: 9781310052019

Email – papapatle@gmail.com

DEDICATION

This book is dedicated to my mother who had been biggest supporter and to my wife who has been extremely encouraging to me over the years.

About the Author

  Born on 31 March 1938, in a farmer family, Dr. B. R. Patle served Vetenary Science in various Veterinary Colleges of M. P. India, on various Scientific and Administrative posts and retired in the year 1998. He has published more than fifty research papers in the field of Animal Nutrion in various reputed Indian and Foreign journals and has written one book on Poultry and one on Dairy in Hindi language. In recognition to his research work he has been bestowed with three prestigious National awards including the reputed Rafi Ahmed Kidwai Prize.

He developed his interest in Spirituality in the later stages of his service life and started practicing Yoga. He was suffering from various ailments such as spondylitis, glaucoma, prostrate, blood pressure, tension etc. Practicing Yoga has helped the author to get rid of all the ailments and now he is enjoining a very healthy, peaceful and happy life. He has developed successfully a suitable line of Yoga practices to be adapted routinely by persons of all age groups. He has also published three books on Yoga namely- 1. Adhyatm, Swasthya aur Yogabhyas in Hindi, 2. Yogabhyas in Hindi and 3. Yogabhyas in English.

The present book, "Yoga for Body, Mind and Self" deals with practical aspects of Yoga. The yoga practices described in the book are those which are regularly being practiced by the author with enormous benefits. I hope the reader will also take advantage of these Yoga practices.
PREFACE

Human personality is a combination of gross body, mind and Spirit. To be successful in life it is necessary that a person enjoys physical, mental and emotional health and understands the real purpose of human life. Life without good health is miserable. What is the use of wealth and possessions if a man can not eat well on account of diseases of the alimentary tract, if he can not walk on account of rheumatism, if he does not have balanced mind to cope up with the vagaries of mind.

Every body wants happiness in life. In general happiness is sought in worldly things and sense enjoyment. But this happiness is very temporary and it fads away as soon as it is obtained. A worldly man is always drowned in sorrow. He is ever struggling to get something, money, power, position and so on. He is always anxious as to whether or not he would get it. Even when he is in actual possession of the thing, he so passionately longed for, he is very anxious lest he should lose it. He is never satisfied with his worldly achievements.

Who is happy then? He who has controlled his mind is happy.Ceiling of desires is necessary. Happiness comes from peace of mind.Peace of mind comes from a state of mind where there are no desires, no thoughts of objects.

Man should ask himself- Who am I ? Man normally relates himself with the body- 'I' am strong, 'I' am weak etc. He also relates himself with Manas (mind)- 'I' am happy, 'I' am worried etc. He never relates himself with Atman (Spirit, Self). In fact he is Atman, which is the reflection of Parmatman (GOD). The day he realizes this, he will acquire Divine qualities. But this knowledge can not be realized or understood with conviction by those immersed in mundane matters. It is only in the intellect made clear and penetrating through Sadhana (spiritual practice), including Yoga, that this truth can be revealed.

The purpose of sadhana (spiritual practice) is Self-Realization. The ancient Indian Saints were successful in Self-Realization and suggested various methods of sadhana for all categories of human beings. Man can select the process of sadhana suitable for him.

Yoga is the sadhana which can be adapted by all. Yoga is not a religion, but an aid to the practice of the basic spiritual truth in all religions. Yoga can be practiced by a Christian, a Mohammedan, a Buddhist or a Hindu. By practicing Yoga a Christian can be a better Christian, a Mohammedan can be a better Mohammedan, a Buddhist can be a better Buddhist and a Hindu can be a better Hindu. To be a Yogi means to abide continuously in God and to live at peace with men. Yoga is union with God. Yoga is union with all. God dwells in all.

The practice of yoga brings overall development of human personality- Physically, Mentally and Spiritually. In the present day the Sacred Science of Yoga has been misunderstood. Only Yogasans (the physical exercices) have been given the name of Yoga and they call it Yogā. A few give the name as Yogā to Pranayama and Yogasans. The true meaning of Yoga is, "union of Human Spirit with Divine Spirit." The methods used to obtain this goal are also called Yoga

The author has developed a suitable line of yoga practices which can be adapted by all. This Yoga practice has benefited the author enormously. The yogic practices described in this book are a bit different than those followed by the renunciate who gives up many of the worldly activities and interests in order to devote more time and energy to the goal of liberation. Author is a householder and the process described here is for a householder who aspires for a simple healthy devotional life to pursue higher values in life without abandoning the purpose of worldly interests. Through this book author wants to share his experience with the readers.

The book contains a sequence of yoga postures which exercise almost all parts of the body. This can be completed within 20 minutes. For the control of mind and Prans, simple pranayama processes have been included. Jyoti (flame) meditation has been found to be safe and simple, which anybody can follow. I hope the readers will find the yogic practices described in the bookbeneficial for them.

# Table of Content

  1. Introduction

  2. Chaptor 1 – Panchakosha

  3. Chaptor 2 – Spirituality

  4. Chaptor 3 \-- Shariric Yoga

  5. Chaptor 4 \-- Mansic Yoga

  6. Chaptor 5 - Atmiya Yoga

  7. Chaptor 6 – Daily Sadhana

  8. Glossary

  9. Epilogue

  10. About the Book

#  INTRODUCTION

All human beings long for happiness. We spontaneously feel that we have a right to be happy. No body wants to die. Everybody wants to live and to live in such a way that there will not be any suffering or imperfection of any kind disturbing his existence. It means he always wants to be in bliss. He has strong urge to know every thing, urge to gain knowledge of all kinds. Thus the motive force behind every living being is Sat (perfect existence), Chit (knowledge) and Ananda (bliss). The religious scriptures describe that the attributes Sat-Chit-Anand are the attributes of God. This shows that the human beings have same attributes as that of the God. The realization that the man is not different than the God is Self-Realization. This fact has to be realized by the human beings, and then only they can be happy in life.

In general, happiness is sought in worldly things and sense enjoyment. But this happiness is very temporary and fads away as soon as it is obtained. As soon as one desire is fulfilled many others come forward and the person is never satisfied. Thus happiness is never enjoyed. It is, therefore, ceiling of desires is necessary. Permanent happiness is obtained when one starts his journey towards his source- the Parmatman, and by living according to his wish. Man is authorized only to work as per his wish and leave everything to the almighty Parmatman. The greatest purpose of life is to be instrument of the Divine.

Happiness is obtained in two ways- Happiness obtained through senses, which is very temporary and the bliss obtained through meditation on Brahman (GOD). Brahmananda is everlasting. Hence do not be slave of senses and enjoy the glory of God.

Real happiness is obtained through meditation on Brahman, not by collecting materials or enjoining through senses. The sorrow or unhappiness occurs when a person becomes slave of his sensual pleasures.

The happiness obtained through senses is temporary. When the senses contact objects which bring pleasure sensations, although they do not last, they create adulterated forms of that bliss which we have within us. We have to work for the perfection, for the attainment of the limitless existence, absolute knowledge and limitless happiness.

We seek enjoyment through senses mainly because of the ahankara or individualist ego-consciousness. We attach ourselves with the body and we spend all our energy to fulfill the selfish motive- collecting materials for bodily comforts, sensual desires and nursing the ego. The desire for possessions, to keep and add to one's possessions, is called Vasana. We become attached to the possessions, to transitory things of life and from this we never come out and we never get happiness.

Senses work solely for the benefit of mind. The mind, however, is another servant, a sort of supervisor, who sorts and organizes and puts things in their proper places. Mind has to turn inside. Without turning inward and making inquiry, man can not escape misery.

The human body consists of physical body (Sthul sharira), mind (Manas) and Atman (Spirit). When the person considers body as 'I' his thinking and behavior is different, when he considers mind as 'I' he is a different man, and when he considers Atman as 'I', then he is altogether a different man.

In fact Atman is 'I', and body and mind are his instruments. The Self has to be liberated from the clutches of ego, mind and senses. To achieve this Self-Realization is necessary.

Mind is said to be bundle of desires. When mind is surrendered to Almighty Parmatman then human desires will be replaced by the Parmatma's will and the man will experience complete Bliss. The mind diverted towards the world is the cause of bondage, whereas, the mind surrendered to Parmatman helps in liberation.

What is happyness?

Happiness is the condition of consciousness in which there is no want of any kind, no conflict, no worry or suffering. There is also no limitation to Bliss and peace.

The scientific knowledge is aware of only the physical body. But it does not deny the presence of Manas (mind). The word Manas includes- Chetan Manas, Buddhi, Chitta and Ahankara. Manas is inner sense. When Manas is busy in thoughts it is called Manas. When Manas is able to distinguish between right or wrong it is called Buddhi (Intellect). When Manas acts as a store house of memories of various past lives (Samskars) it takes the name of Chitta. Chitta is also called Achetan Manas. When the Manas makes the man feel that he has separate identity and makes him responsible to suffer the fruits of his karmas (deeds), then it is called Ahankara.

Atman is reflection of Parmatman. Atman is the light which is burning all the time in our heart. As Parmatman is the source of all energy for the Universe, in the same way Atman is the source of energy for the body.

The physical body, the prana, the manas, the intelligence, the ahankara are the part of prakriti (nature). Prakriti is unreal, because it is always changing. Atman does not change, hence it is real. Man is real, whereas, his faculties (body, manas etc) are unreal. To be happy in life man has to discriminate between the real and the unreal.

The condition that we experience everyday and that may be considered as the nearest to the Bliss, is the state of deep dreamless sleep (sushupti). In the waking state all the faculties of man are active; hence the Jivatman has no rest. During dream state, the physical body and senses and the intelligence are not working. Only the mind is working, which has no control, hence the man sees dreams. In the deep sleepthe senses, the mind, the intelligence- all are absent. Only the ego merged in the Self is present; hence the Self is in complete Bliss, but it is not aware of the Bliss, for waking alone gives that knowledge.

So what can grant Realization is the awareness of the waking stage to the Bliss of the sleeping stage. In sadhana one has to concentrate on this point when he is having these two. This stage comes when the sadhaka is in Samadhi. At this stage the Self- the Atman is alone undisturbed by the faculties of prakriti (senses, manas etc)

The sadhaka has to discriminate between the Real and the unreal- between Self and the non-self. He has to withdraw consciousness from the gross body, the senses and their activities and then from the mental functions. Going further he has to recognize the ego as the last superimposition covering the Self. Gradually that also will fall to the discriminative analysis and the sadhaka will stand face to face with the real Self- the Parmatman and merge with it.

Once the sadhaka is firm in his consciousness that he is not the body, not the senses, not the mind, not the intelligence- he is only the Atman, then his attitude towards his life will change. He will not be affected by the devil tendencies- Kama (desire, lust); Krodha (anger); Lobha (greed); Moha (attachment); Mada (ego) and Matsarya (jealousy) and will lead his life according to the human values- Sathya (truth); Dharma (right action); Shanti (peace); Prem (love), Ahimsa (non-violence) and Anusasan (discipline).

For successful human life, Sanatana Dharma recommends four essential activities- Dharma (right action), Artha (wealth), Kama (right desires) and Moksha (liberation). We all have needs, whether for food, shelter and essential materials for which wealth is needed. The wealth should be earned following Dharma. The goal of life is Moksha, hence the desire (Kama) should be directed to obtain Moksha.

What is Moksha?

The meaning of Moksha is liberation from worldly desires and sorrow and to obtain Self-Realization. Attachment with the senses causes bondage, whereas, liberation from the attractions of sensual enjoyments is moksha.

Sensual enjoyments create vasnas. Vasnas are hidden desires. They are the accumulated desires. When these vasnas are destroyed then only liberation or moksha is obtained. Yoga sadhana only can give liberation.

A liberated man becomes Sat-Chit-Ananda. He is always happy as he has firm belief that everything happens as per the will of the God.

The happiness of the individual is intimately connected with the happiness of the society. The prosperity of the society itself is intimately connected with happiness of the world. The world is in turmoil today. People everywhere are anxious about the future. What they need is the soothing, uniting, elevating, spiritual message of Yoga. They have to be enabled to experience- Self Realization and thereby attain inner transformation. Only then will they begin to regard all human beings as members of one global family regardless of their race, culture etc. Only then will they discard hatred and violence.

If one wants to enjoy individual happiness then one has to accept that the individual, the society and the world must all be happy. Every body has to be a better person through inner transformation. Worldly things can not give satisfaction. Satisfaction can be only in Spirit.

We all have needs, whether for food, security, shelter or even happiness. We seek to satisfy those needs by taking action of some sort and once the need is filled, we move on to next cycle. This cycle is constant and gives us no rest. In many ways it is this cycle that causes much of our modern day stress. Meditation breaks this cycle and gives us the time and space to enjoy life without constantly searching for that elusive sense of material satisfaction.

There is need to establish relationship with God, that is based

on truth. By that one becomes a more spiritual and compassionate person; mentally, physically and emotionally stronger person.

Adoption of the human qualities and controlling the demon tendencies can be possible only when there is love for God and love for His creation- the Universe including the fellow human beings. There must be realization that the all mighty Parmatman is every where and sees all your actions. Such realization comes only when you lead spiritual life. The man fully absorbed in selfish motives can not think for such noble thoughts.

Through meditation we get self-realization, when Self (Atman) starts emitting it's manifestation in our conscious mind and we become aware of Self. Our central nervous system starts recording the power of our Spirit, of oneself. And we start feeling the breeze-like ion, by which vibrations of the Spirit. Vibrations are the pulsations of the all-pervading power within us, which can be felt in the central nervous system.

Daily meditation is necessary to obtain enlightenment. A yogi may not take food one day, he may not sleep one day or he may not talk one day but he must meditate every day. Deep meditation every day is necessary. Meditation is part and parcel of our life. Meditation is the only way to be connected with our source- Parmatman. Meditation changes our attitude and we start seeing good in others. Counting the faults of others only adds to our own.

Vibrations take us to the Nirvichara (thoughtless) state, then to the Nirvikalp state followed by complete Self-Realization. Deep meditation results in rise of Kundalini shakti through Sushumna and the sadhaka rises above Super-Consciousness. In Nirvikalp stage, the yogi gets another dimension by which he gets knowledge (Jnana). The last is the Self-Realization where he enjoys complete Bliss.

Vibrations of Atman are the vital force of life. It gives complete balance in life. It corrects the physical being; it corrects the mental being and the emotional being. It gives a complete Spiritual oneness with Parmatman. It integrates the person completely.

Once the yogi starts growing in self-realization, he develops such a personality that he sees the whole world as one. Yoga means union with Divine. When one becomes united with Divine, the Divine starts flowing through him and he becomes part and parcel of the whole.

The physical, mental, emotional, all illnesses are caused by the imbalances that live within us. By our extreme behavior and under the influence of lust, anger, greed, attachment, ego and jealousy- the devil qualities,people get illness. Suppose a person is very sad, he cries, weeps and all the time feels guilty and thinks he is the worst person ever born, he is surely going to be sick. What is needed is to unite spiritual life and worldly life. Spiritual life is developed first, and then live spiritual life in the world - a dual life. Spiritual life is quality, and worldly life is quantity.

Spiritual Life is the solution

The awakened people see light themselves. They find Parmatman within themselves and their priorities change about knowing the things. They have no confusion in dealing with the things. They know the truth and they feel so blissful and happy because they understand everything. They are so relaxed and the Divine power flows through them all the time. They are never lost and they see in that light whatever is good or bad.

There is a big difference in thinking and dealing with the things between an enlightened person and a person merged in worldly matters. The enlightened person when in difficulty feels that God sees everything and he does not loose his confidence and with positive approach he tries to solve the problem with his full capacity. Whereas, a worldly person blames other person for his suffering and increases his own difficulty.

Yogabhyasa is the only process by the practice of which one can achieve Samadhi and happiness in life. For yogabhyasa three things are necessary- (1) Clear understanding of spirituality, (2) Control of Prana and (3) Control of manas.

Control of Prana

Prana is the energy responsible for all activities of the body. Prana binds the Sukshma sharira with Sthul sharira. As soon as the Prana comes out of the body the person dies. Pranayama is the process by which the person obtains more energy. The importance of pranayama is more in sadhana as the process of pranayama controls the mind.

Control of Manas

Manas is the force responsible for all the activities of the human beings. The name Man given to human beings is because of the presence of mind (Manas) in him. Manas is always busy in thinking and planning something. God has given limited physical power to the man, but has given him unlimited mental power.

Until and unless the mental activity is controlled the reflection of the Atman can not be felt. Therefore, all the sadhana activities are for the control of the mind.

What is Self Realisation ?

Self stands for 'I'. What is 'I'?The human body consists of the Physical body, Mind and Atman. The person may consider himself as 'I' as Physical body or as Mind or as Atman depending upon his status of mind. In fact Atman is 'I' and body and mind are his instruments. Senses work solely for the benefit of mind. The real 'I' is like the king, always aloof, but experiencing all operations of the mind and body. We must not allow the real Self to get mixed up with any of the 'menials', who are merely rendering services for its benefits.

By means of discrimination we hold on to the real Self, the observer, with our Self-Consciousness, and do not allow the Self to get mixed with the functioning of the faculties. This has to be and constantly practiced. If this superimposition of the non-self on the Self (mixing up), can be stopped, freedom comes here and now. This is realization. A realized man is able to establish within himself the discrimination ability more than others.

The Self Realization or God Realization is the realization of ultimate truth, the 'I' which is our Divinity. The fact is that the Self and the God are the same. This can be realized only when the level of Divine consciousness reaches at one with that of God. Yoga is the process by which the human spirit is brought in to near and conscious communion with, or is merged in, the Divine Spirit.

The human Spirit or the Self who lives in the body and is knower of the body.Self is beyond the body, beyond the mind, beyond distinctions of name, color, and sex. It is "I" consciousness. "I" is nothing but pure Consciousness and it is the form of bliss. That "I" is God and we meditate to know directly. As we see it more and more we become transformed.

The separate identity of Jivatman and Parmatman which is normally felt is realized by the yogis as one. The individual through the process of yoga realizes that he is one with Parmatman. Only by denying dualism in all its forms that one can realize truth. For this we have to go beyond the mind. The mind is not constant; by nature it is fickle. The "I" which associates itself with the mind must be removed. Only then subject-object consciousness disappears. When that is gone the mind vanishes and you realize your identity with Brahman. Thus nescience or maya is destroyed; its "veil" is removed once and for all.

Kundalini Yoga

There are four main forms of yoga namely Mantra yoga, Hatha yoga, Laya yoga and Raja yoga.Kundalini yoga includes all the four processes of yoga. The realization of the Truth of the Mahavakya AHAM BRAHMASMI- knowledge (jnana) in the sense of realization which is to be observed is liberation.

Man is a microcosm. Whatever exists in the outer universe exists in him. All the Tattvas and worlds are within him and so is the Supreme Shiva-Shakti. The all mighty Shiva-Shakti entered the human body through Brahmrandhra (top portion of the head). The seat of Siva remains in the Brahmrandhra while Shivā (Shakti) took her seat in Muladhara chakra in the sacrum bone at base of the spine, where its major part remains dormant in the form of three serpent coils and assumes the name as Kundalini. A small portion of Kundalini shakti is active in the form of Iccha-shakti, Prana-shakti and Jnana-shakti.

Kundalini shakti is a natural force common to all of us; however, the amount available and usable depends upon the spiritual status of the person. It is not just a matter of using what we already have, but awakening of its much greater amount waiting in the Kundalini reservoir located at the base of the spine is required.

The process of Self-Realization involves the gentle awakening of this living and conscious energy, so that it pervades the individual's subtle (spiritual) being. Once this event occurs, the person is no longer isolated from the universe around them but becomes a connected part of the greater cosmos. The process of union effected by our self realization is the birth right of every human being. The process of yoga helps the individual to achieve a greater sense of overall well being, enabling one to become more productive, confident and creative. The mental equilibrium and dynamism helps the sadhaka to become more responsible member of his family and the society. The increased balance and integration within the individual leads naturally a spontaneous reduction in the tension and dissatisfaction.

Spiritual life develops a balanced personality. A balanced person is calm at all times, whether in crisis or everyday action. He possesses seemingly inexhaustible levels of energy, seldom complain and possess a continually cheery disposition. He has a balanced outlook under all conditions. In his purest form he is a real yogi, who is living very much in the present and who utilizes the spiritual energy.

Regularity in meditation is utmost essential for smooth cleansing the nadis and awakening the Kundalini shakti. If the person is not physically, emotionally and mentally ready to handle the power - depression, disorientation, illness, and other problems may ensue.

All who go through strong Kundalini cleansing will change their whole philosophy of life and now they live out that philosophy. As we go deeper in our meditation, we learn the true beauty of the Spirit. We learn that material needs can never compensate for the peace and the timeless enjoyment of a satisfied Soul. We begin to live in a universe where we can recognize the power of love.

Spirituality is not the same as religion. Spirituality is knowledge (Jnana) of the Almighty Divine Power which pervades all. Religion is a system of faith and worship. The Sanskrit word for religion is Dharma meaning to Dharan (adapt) the right action. The word religion has derived from the Latin word relegate meaning to yoke- to join God.

In the present time the word religion has taken the meaning of adherence to a pursuit of ritual, in many cases tainted with inconceivable hypocrisy, which has led many people to deride religion in any form or from any culture as tainted and unbelievable.

The aim of any religion was not the same as we find today. The present false rituals of the religions have done severe harm to the mankind and there is a need to rethink about such false rituals. Spirituality is the only solution to alleviate such problems.

As seekers of the truth we are expected to progress according to the guidance of our own innate experience- through daily meditation we truly do have the opportunity to become our own master in every way.

Yoga is a method which overhauls all the sides of the human personality. Yoga is the art of right living. The yogin who has learned the art of right living is happy, harmonious, and peaceful. He is free from tension.

The practice of yoga is not opposed to any religion. It is purely spiritual and universal. It does not contradict any one's sincere faith. Yoga can be practiced by a Hindu, a Christian, a Buddhist or a Mohammedan.

To be a yogin means to abide continuously in God and to live at peace with men. Yoga is union with God. Yoga is union with all. Yoga is for a balanced life which enables the man to be able to face the vagaries of life successfully.

By practicing yoga the man becomes healthy physically, mentally and spiritually. It is a system of integral education, education not only of body and the mind or the intellect, but also of the inner spirit.

Spiritually enlightened souls are always happy as they rise above the body level. They cease to be so aware of what is happening at the level of physical body, with all its aches and pains. They can experience pain without being affected by it, because they have moved to higher levels of consciousness. They can smile in adversity because they are with God all the time. They become witness to all that goes on around them, even to what is happening to their own bodies.

For happiness of everyone we should pray- All creatures be happy themselves and should love all others. All should be fearless. None should suffer physically or mentally. All creatures should live friendly.
_Chapter 1_

# Panchakosha

Panch means-five and Kosha means sheaths– The Scriptures say,"The spirit resides under five sheaths- Annamay kosha, Pranmay kosha, Manomay kosha, Vijnanmay kosha and Anandmay kosha. Man has to travel from Annamay kosh to Anandmay kosha to reachhimself- The Spirit."

Man is not only the physical body, but inside his physical body there is sukshma (subtle) body. This sukshma body cannot be seen even after dissecting the physical body but it is the real controlling factor of the human being. The physical body is the inert substance made up of the five elements- Akasha (ether), Vayu (air), Agni (fire), Jal (water) and Prithivi (earth); whereas, the sukshma body is the conscious body which is responsible for all activities of the human being.

The science can provide knowledge of only the physical body, whereas, our ancient scriptures have given detailed description of the Sukshma powers which govern the physical body, which is inert and cannot move of its own.

The ancient knowledge about our Sukshma (subtle) Shariras (body) is available in our ancient scriptures- to name a few- Vedas, Upnishads, Bramhsutras, Gita, Purans, Mahabharat, Ramayan, Shiva Samhita, GherandSamhita and many more scriptures.

A human being is not the body which we see from outside, in fact he is Atman (soul) which is encased in five sheaths (pancha kosha) because of which Atman hides its splendor from itself. Atman can be realized when these five sheaths are purified by means of suitable sadhana (spiritual practice).

As mentioned above, the human body consists of five koshas. They are (1) Annamay kosha (food body), (2) Pranmay kosha (energy body), (3) Manomay kosha (mental body), (4) Vijnanmay kosha (discriminating body) and (5) Anandmay kosha (blissful body).

Annamay kosha is the Sthul sharira (physical body). This body is made up of food. It grows because of food and destroys and absorbed in the soil.

Pranmay kosha is formed with Karmendryas (work organs-hands etc) and Prana (the vital force).

Manomay kosha is formed with Jnana-Indriyas (sense organs- eyes etc) and the mind (the thinking force).

Vijnanmay kosha is formed with Jnana-Indriyas and Buddhi (the discriminating force).

The Pranmay kosha, Manomay kosha and Vijnanmay kosha form the Linga sharira (Sukshma sharira/subtle body).

Anandmay kosha is the Karan sharira(responsible of rebirth). In deep sleep the person remains in Karan sharira and in Ananda (bliss) but he remains in Ajnan (unaware of).

The Annamay kosha must be purified by good, clean, pure food; the Pranmay kosha by calm, steady breathing and in equanimity; the Manomay kosha by holy thoughts and emotions, untouchedby attachment to the senses and unaffected by joy or grief; the Vijnanmay kosha purified by contemplation on the reality, and the Anandmay kosha by becomingimmersed in the ecstasy of God realization.

The sharira (body) is made up of five tattvas (elements) - Akasha (ether), Vayu (air), Agni (fire), Jala (water) and Prithivi.(earth). The five elements contributed to the human body as under-

Ether (Akasha)-Internal Indriyas (senses) - Manas (mind), Buddhi (intellect), Chitta (consciousness) and Ahankara (ego).

Air (Vayu)-Panch prans (five life force) - Prana, Apana, Samana, Udana and Vyana.

Fire (Agni)-Jnana-indriyas (five sense organs)– Eyes, Ears, Nose, Tongueand Skin.

Water (Jal)- The five senses- sound, touch, sight, taste and smell, the attributes belonging respectively to ether, air, fire, water and earth were made up of water and

Earth (Prithivi) - The Karmendriyas (work organs) - Hands, Legs, Mouth, Anus and Genitals were made up of Prithivi..

Thus the human body consists of – 5 Karmendriyas- (hands, legs, mouth, anus and genitals); 5 Jnanendriyas- ( eyes, ears, nose, tongue and skin); 5 Prans ( Prana, Apana, Udana, Samana and Vyana), 5 Tanmatras ( subtle forms of Akasha, Vayu, Agni, Jala and Prithivi) and four Inner Indriyas- Manas, Buddhi, Chitta and Ahankara, thus forming 24 elements. All these 24 elements are the part of the Prakriti which are the instruments of the twenty-fifth element the Atman, which is the part of the Universal consciousness (Parmatman).

##

## Annamay kosha (Physical sheath)

The Annamaya kosha or Sthul sharira is the physical body which we see. The physical body is sustained by the food we eat. It is just a complex machine carrying out certain assignments automatically. It can not be mistaken for the 'I', the Self, it is just an instrument of the Self.

The physical body has 9 different working systems. They are:

  1. Skeleton system- consisting of bones, their joints and teeth. This system forms the basic structure of the body.

  2. Muscular system- The muscles are the main working systems. They give shape to the body.

  3. Circulatory system- includes the physical heart, blood vessels and lymph system.

  4. Digestive system- includes the alimentary canal, liver, pancreas and other glands producing digestive enzymes.

  5. Respiratory system- includes the lungs, trachea and pharynx.

  6. Excretory system- includes the kidneys, urethra, urinary bladder, anus and skin.

  7. Reproductive system- In man it includes- testis, seminal vesicles, penis and prostrate gland. In female it includes- ovary, fallopian tube, uterus, vagina and vulva.

  8. Endocrine system- The endocrine glands produce hormones which influence various systems of the body. They are- pineal, pituitary, thyroid, parathyroid, thymus, pancreas, suprarenal, ovary (in females) and testis (in males).

  9. Nervous system – This includes central nervous system and peripheral nervous system.

The nervous system and the endocrine system are most important from the point of view of spiritual practice. Hence these systems are being discussed here a bit in detail.

Nervous System

The nervous system of the body has mainly two parts-

  1. Central nervous system- this includes brain and spinal cord.

  2. Peripheral nervous system- This system has two types of nerves- those which carry information to the brain are called afferent pathways or sensory nerves and those who take directions from the brain to various parts of the body are called efferent or motor nerves.

  1. Central Nervous System

Brain - The brain for sake of description can be divided into- fore brain, mid brain and hind brain.

The fore brain forms about 7/8 part of the whole brain. The corpus colossus divides it longitudinally in to two hemispheres. Between the two hemispheres there is hypothalamus to which the Pituitary gland is attached.

The mid brain has optic lob and cerebral peduncle.

The hind brain consists of cerebellum and medulla oblongata. The spinal cord is the extension of medulla oblongata.

Spinal Cord or Spinal Column - The spinal column extends from the first vertebra, Atlas bone, to the end of the trunk. The spine is formed of a series of 33 bones called vertebrae.

From the spinal column 31 pairs of nerves emerge as under-

1. Cervical spinal nerves8 pairs

2. Thoracic spinal nerves12 pairs

3. Lumbar spinal nerves5 pairs

4. Sacral spinal nerves5 pairs

5. Coccygeal spinal nerves1 pair

These nerves go to different portions and organs of the body. The arches of the vertebrae form a hollow cylinder or a bony covering and space for the spinal cord. The spine is not straight but forms curvature which gives spring action to the body. Other bones of the body are connected with this spine.

  2. Peripheral Nervous System

Afferent pathways- Different types of receptors exist in the skin and in some of the deeper structures for each modality of sensation e.g. touch, heat, cold, pain, pressure etc. Impulses originating due to the stimulation of these receptors travel through the sensory nerve fibers which enter the spinal cord. They carry sensations in the spinal cord and the brain.

The precise information regarding the location, intensity and duration of pain and other stimulus are carried to different areas in the sensory cortex representing different parts of the body.

**Efferent pathways** \- The Efferent or motor nerves are of two types- Somatic and Autonomic nervous systems

  1. Somatic Nervous System

The response of somatic nervous system is greatly affected by the spiritual status of the man. The somatic nerves can be controlled by man whereas, the autonomic nervous system is beyond the control, however with mental power this system can also be controlled to a limited extent.

  2. Autonomic nervous system

The autonomic nervous system has two parts- Sympathetic and Parasympathetic. Both these Systems contradict each-other's actions to regulate the workings of the organs under different situations.

Unlike the somatic nervous system, the autonomic nervous system is not under voluntary control of man. The centers in the hypothalamus and brainstem regulate the reflex autonomic activities as respiration, heart rate, blood pressure etc. The system includes two parts- Sympathetic and Parasympathetic.

The sympathetic division emerges from the thoracolumbar part of the spinal cord and parasympathetic from the brain stem (vagus) and the sacral spinal cord. All the glands, smooth muscles of the viscera, blood vessels and myocardium are innervated by both the divisions of the autonomic nervous system.

The sympathetic system is utilized in conditions of stress or strong emotions, while the parasympathetic is most active during recovery or rest.

Stress Syndrome

The type of stimuli carried to the brain by the afferent pathways is responsible for the behavioral pattern of aggression and defense by the body. It affects the autonomic and endocrine stress response which causes a number of physiological changes in the body. The physiological changes include– secretion of epinephrine in to the blood stream, faster rate of pulse, higher blood pressure, increased blood sugar, reduced gastric acid secretion and motility, reduced blood flow to the viscera and skin, dilation of pupils and sweating. This is called stress syndrome.

The severity of stress syndrome depends upon the personality, emotions and spiritual level of the affected person. There is a vast difference in the tolerance and thinking of the enlightened man and the man merged in worldly gains in facing the problems. It is said that during meditation the thalamus is blocked and very few sensations can pass to the cerebral cortex resulting in reduced stress syndrome.

Hormones

A number of hormones are produced by ductless glands which regulate cell functions. They work in coordination with the nervous system. While following the yoga path, both nervous and hormonal systems are influenced. In awakened man the impact of anger, hatret, jealousy, envy, lust are vanished as both these systems are controlled by the mind which is a part of Sukshmasharira, not the Sthulsharira.

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## Pranmay kosha

The Sukshma sharira or Linga sharira or Subtle body has 17 Tattvas-5 Jnanendriyas, 5 Tanmatrasa, 5 Prans,Manas and Buddhi and it includes Pranmay kosha, Manomay kosha and Vijnanmay kosha.

The Pranmay kosha is also called Ethereal body. It is formed with Karmendryas and Prana. The Pranmay kosha is closest to the physical body and resembles the physical body in shape and dimension. It is the binding force between the physical body and the Jivatman. Prana is the energy source for various activities of the physical body.

The important function of the Pranmay kosha is the role it plays as mediator between the physical body and the manomay kosha, in that it transfers information which we gain through our physical senses to the mental and Spiritual bodies, while simultaneously transporting energy and information from the higher bodies to the physical body. If the Pranmay kosha is weakened, this transfer of energy and information will be impaired, and the person may appear to be emotionally and mentally indifferent. In order to harmonize and recharge the Pranmay kosha, pranayama should be practiced.

Both the Pranmay kosha and the physical body react strongly to thought impulses stemming from mental body. This is the reason why positive thinking is successful in influencing health.

Prans

Prana forms Pranmay kosha in the body which binds the Sthul sharira with Sukshma sharira. Inside the body prana takes two forms- Sthul prana and Sukshma prana. Sthul prana moves in the nervous system of the gross physical body and the Sukshma prana in the nervous system (nadis) of the Linga sharira. The two courses are intimately connected. They act and react upon each other.

Prana is the very base of life. As the prana leaves the body the person dies. At the time of death the Sukshma sharira takes out the prana from the body and death occurs. The heat of the body is due to the prana present in it. In fact prana is the some total of all latent forces which are hidden in man and which lie everywhere around us. Heat, light, electricity, magnetism are all manifestations of prana.

Prana is found in ample amount in the atmospheric air, but it is not air. By respiration we get prana inside. By practicing pranayama we can get more prana and thus more energy. When the prana enters inside the body it forms five main prans and five subprans.

Prana, Apana, Samana, Udana, Vyana, Naga, Kurma, Krakal, Devdatta and Dhananjaya are 10 prans which move in the nadis of the body. Out of these, first five prans are important and out of them also Prana and Apana are most important as they keep the body intact.

Prana, Apana, Samana, Udana and Vyana are main prans and Naga, Kurma, Krakal, Devdatta and Dhananjaya are sub prans which help the main prans in their work.

**Table 1** **Relationship between different prans and Shaktichakras**

A person can remain healthy only when all the prans are in balanced state. Prans digest food, distribute digested material to all parts of the body and expel unwanted materials from the body. Activation of indriyas and the act of enjoyment by the person is also performed by the prans. Thus almost all activities of the person are performed with the help of prans.

Death occurs when prana comes out of body. During life prana is the cause of diseases. Indriyas are activated only due to prans. Only prans are responsible for uplift of the human beings. When the prani (living being) sleeps only prana is active as savior.

In the body the indriyas are active only when the prans are powerful. When prans are sluggish then indriyas also become inactive.

Because ofpranayama the body gets warmth and clean and all organs become active. When the prans are controlled by pranayama then the mind is also controlled. Mind can not operate without the help of prana. It is the sukshma prana that is intimately connected with the mind.

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## Manomay kosha

Manomay kosha is formed with Jnanendyas (sense organs) and Manas (mind).The thoughts, ideas, the rational and initiative perceptions are all borne by the mental body. The kind of mental activity is based on perceptions at the physical level, whereby information is taken on by the physical body and the Jnanendryas is transferred to the Pranmay kosha and then to the Manomay kosha.

Jnanendriyas (Senses)

The Jnanendriyas are the instruments of outward contacts of the human beings. Eyes see and tell the mind whether the object is beautiful or ugly. Ears hear and tell whether the voice heard is pleasant or disturbing. Tongue tastes and tells whether the food is eatable or not and the skin feels whether the object is worth touching or not. Thus the person comes in contact with the world and is affected and responds accordingly.

The Jnanendryas give the message to the mind, mind gives it to Buddhi which discriminates whether it is good or bad and Ahankara gives the decision back to mind and mind orders the Karmendryas through brain. When this route is followed then there is no mistake in the response. But sometimes the mind because of the selfishness or its polluted nature ignores the buddhi then wrong things happen.

Indriyas have two properties- Firstly the indriya is limited to its own work only, eye cannot do the work of the ear or vice-versa. Secondly the indriyas are very restless and drag the mind forcibly to the worldly attractions. Mind should be strong enough not to be led by indriyas. This comes after sadhana.

Manas

Generally the thoughts arise in the Manomay kosha and are influenced with personal well-being and concern regarding worldly matters and the Karmendryas are directed accordingly. When the information obtained from the Jnanendryas is referred to the Buddhi (Jnanmay kosha) then the intuition works and it gives insight in to the true nature of things and under this condition the decision given is near to the truth.

The Spiritual sadhana helps in developing the mental body and then the mind becomes the mirror of the spiritual body. The mind works both ways. It can immerse in the worldly pursuits and spoil the life or it can take you to Daivatva (God) and Bliss.

What is Manas ?

The Universe is just the mere projection of the Universal mind, which is also called Maya or Prakriti or illusion. The mind within us has the same power, creating our own tiny worlds- projecting prejudices, predilections, preferences and patterns. Our world ends when we become quite our sense organs and withdraw in to torpor of sleep.

During sleep the mind creates dream that is as real for that while, as the real world will be when we awake. But when one gains steadfastness in sadhana the mind collapses at last in exhaustion, its burden of likes and dislikes melts in to nothingness. The ultimate result of these venturesome experiments has been the wearing out of mind's mischief and the dawn of sanely.

Bypass the mind systematically, refusing to cater to its demands, and refraining from acting in accordance with its wayward wishes. Watch its pranks and somersaults, its moods and motions, with majestic unconcern. The mind will no longer function as your master. It can be handled as a tool which can be cast away, after use.

The power of individual which thinks and remembers is called Manas (mind). This is the main part of the Sukshma sharira. Because of the Manas only the man is called Manava. The mind is the part of sukshma sharira, but it expresses itself through the physical vehicle of the brain. All actions are carried out through the physical body. It is through mental and physical activity that is karma is created.

Manas thinks about the things which have been seen or heard and is merged in those things. Manas is continuously busy in thoughts and creates various forms. The thoughts may be good or bad.There may not be any link in various thoughts. During sleep the body is inert. The Indriyas are not working, the Buddhi also is silent, only the mind works and during this time you see various forms and incidents and you feel that all the happenings are real.

In the deep sleep the mind also becomes silent and you are merged in Ananda. Absence of mind only can allow you to be happy. This is why all sadhnas are directed to calm down the mind.

There are two types of mind- (1) Shudha (pure) mind and (2) Ashudha (impure) mind. Shudha mind thinks of only good of all and directs the human beings to do good things only. The Ashudha mind is always busy in ill thoughts and leads man to do wrong things.

When the man follows the human values the mind becomes shudha. The human values are- Sathya, Dharma, Shanti, Prema, Ahimsa and Anushasan (discipline). The Ashudha mind is full of the demon qualities- Kama, Krodha, Lobha, Moha, Mada and Matsarya. Man has both the qualities. There is always a battle between the good and bad qualities. When the good qualities have upper hand then the person becomes good. The bad person is under the influence of the demon qualities. Sadhana helps the person to adapt human values.

First of all one need to tame the mind, then only mind will be helpful in sadhana. Mind attracted for the information given by the senses is responsible for bondage. When it is trained to look inside then it will carry you towards God realization.

## Vijnanmay kosha

Vijnanmay kosha is formed with Jnanendryas and Buddhi (intellect).

Buddhi

Buddhi is discriminating power of man. It is not brain. Brain is part of physical body, whereas, Buddhi is part of the subtle body- the Sukshma sharira, the Jivatman. When I say it is my inner voice it means it is my Buddhi which tells the correct thing. Buddhi is nearest to Atman.

Buddhi is said to be a bird of which the main part, the body is Mahtattva. The Universe is created with the action of Brahman on Prakriti (nature) and with this action Mahatattva is formed and the Mahatattva is the base for forming the Universe. The head of the bird is Sraddha (firm belief) Satyam (Truth) forms one wing, whereas, Ritam (Unity of thought, word and deed) forms another wing. Yoga is the tail which balances the bird, Buddhi. Thus when we analyze any problem with all attributes of Buddhi, right decision is possible.

Buddhi as in case of mind also changes with deeds and selfishness of man- Addhayan (regular study of spiritual books), Manan (constant thinking on the teachings) and Nididhyasan (practicing the teachings) sharpens the Buddhi.

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## Anandmaya Kosha

Karan sharira is responsible for repeated births and deaths. Chitta and Ahankara are responsible for this.

Chitta

Chitta is the subconscious mind. It is the store- house of memories. Samskars not only of the present birth but also of previous births are embedded in it. Vasanas or subtle desires are embedded in it which becomes the cause of rebirth.

Chitta takes various forms. These forms constitute Vrittis. Chitta is a store house of Vrittis. No sooner one Vritti subsides another comes up. Countless Vrittis are rising and subsiding in the ocean of Chitta. These Vrittis cause restlessness of mind. These Vrittis arise from the Chitta because of the Sanskars and Vasanas hidden in the Chitta which are due to the Sanchit karmas (accumulated deeds). When a man leaves the physical body these Sanchit Karmas are carried with the Jivatman to the new birth.

Ahankara (ego)

Ahankara is the internal power which makes the person feels that he has separate identity and makes him responsible to suffer the fruits of his Karmas (deeds). Ahankara which has come out of Mahatattva is responsible for the creation of the world.

To become instrument of the divine it is necessary that ego is controlled. We should not fight with the ego, only we have to observe it without giving importance to it. All kinds of egos could be there. If you are overeducated, you are egoist. If you are uneducated, you are also egoist, because you try to show that you are something.

Love brings down ego. Dedicate every action to Bhagwana (GOD) and there will be no place for ego. That is the quickest way for the ego to subside.

Mahakaran Sharira

It is the Self (Spirit), Atman free from all its equipments i.e. body, manas (mind), buddhi (intellect), ego etc. This is the fourth body, subtlest of all. This is the principal cause that activates the other three bodies- Sthul sharira, Sukshma sharira and Karan sharira. It is at par with the fourth state of Conciousness (Turia) which heralds the dawn of illumination, after the happy oblivion of deep sleep. It is also equated with the Silence that follows the OM, the most uplifting part of our recapture of that Primal Vibration.

This is the Supreme source of love, happiness and peace- Sat-Chit-Ananda. This stage is obtained when mind disappears and when one stands revealed as Truth, and enjoy eternal Bliss which can never be exhausted.

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## The Nadis

The Nadis are the astral tubes made up of astral matter that carry psychic currents. The Sanskrit term `Nadi` comes from the root `Nada` means motion. It is through these nadis that the vital force or Pranic current flows.

The body is filled with innumerable Nadis that can not be counted. Upnishads say there are 72,000 nadis coming out of a Kand situated at the end of the spinal card. The Kand is the junction where the Sushumna nadi is connected with the Muladhara chakra.

A Kanda of the shape of an egg is situated between the anus and the root of the reproductive organ from where 72,000 nadis emerge, out of which 72 are main.

Yogis say only 14 nadis are important. They are- Sushumna, Ida, Pingla, Gandhari, Hastajihva, Kuhu, Saraswati, Pusa, Sankini, Payasvini, Varuni, Alambusa, Visvodara and Yasasvini. Again Sushumna, Ida and Pingla are the most important of the above 14 nadis and Sushumna is the chief. Other nadis are subordinate to this.

The Susumna nadi

The Sushumna nadi extends from the Muladhara Chakra (second vertebra of coccygeal region) to Brahmarandhra. Within this Sushumna there is a nadi by name Vajra. Again within this Vajra nadi there is another nadi called Chitra. Here within the Chitra, there is a very fine minute canal called Brahamnadi through which Kundalini shakti, when awakened, passes from Muladhara to Sahastrara Chakra. In this centre exist all the six Chakras named from down to up- Muladhara, Svadhisthana, Manipura, Anahata, Vishuda and Ajna. Ida and Pingla nadis are on the left and right sides of the spinal cord.

When the breath flows through Sushumna, the mind becomes steady. When the Nadis are full of impurities, the breath can not pass in to the nadi. Hence it is necessary to do pranayama for nadi sudhi (purification of nadi).

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## The Shaktichakras

Sushumna, Ida and Pingla nadis emerge from the Kanda situated at the end of the spinal cord. Sushumna reaches the Brahmrandhra whereas, Ida reaches to the left nose and Pingla to the right nose. The three nadis meet at five places in the spinal cord forming five knots which are called Shakti chakras. These nadis and chakras are in the Linga sharira. Even after disintegration of the physical body these chakras remain in the Linga sharira. These chakras are felt by the yogi during meditation.

In the gross body there is an interlacing of several nerves, called Plexuses.These plexuses have been named- Coccygeal, Sacral, Prostatic, Solar, Lumbar, Cardiac (hepatic), Cervical, Ravenous etc. These plexuses are related to the Shakti chakras situated in the Linga sharira in Sushumna.

The Shakti chakras are also related to the ductless glands secreting hormones in the body. The Prostrate, Gonads, Pancreas, Thymus, Thyroid, Pituitary and Penial glands are related to Muladhara, Swadisthana, Manipur, Anahata, Vishudha,Ajna and Sahastrara charkas, respectively.

The functions of nervous, digestive, circulatory, respiratory, genito-urinary and all other systems of the body are under the control of the Shakti chakras situated in Sushumna. The most important and fundamental aspects of the human nature are also controlled by these chakras.

The Shakti chakras have been named after the organs near which they are situated, For example, Anahata chakra which is in the Sushumna nadi has its` corresponding centre in the physical body at the heart i.e Cardiac plexus.The true seat of the seven main chakras is the Sukshma sharira. They resemble lotus blossoms having different number of petals. The petals of the blossoms represent nadis or energy channels, through which energy is able to flow in to and out the chakras. The number of petals ranges from two in the Ajna chakra to thousands in the Sahastrara chakra. The number of petals in the different chakras as observed and described by the Indian Rishis are- Muladhara- 4, Svadhisthana- 6, Manipura- 10, Anahata- 12, Vishudha- 16 andAjna- 2. The petals have Sanskrit alphabets. All the 50 Sanskrit letters are on the 50 petals. The number of petals in each chakra is determined by the number and position of the Yoga nadis around the chakra.

Shakti Chakras

The sound produced by the vibrations of the Yoga nadis is represented by the corresponding Sanskrit letter. The chakras with their petals hang downwards when Kundalini shakti is at Muladhara chakra. When it is awakened they turn towards Brahmrandhra. They always face the side of the Kundalini.

Muladhara chakra

In Sanskrit "mool" means root and "adhara" means the support. The chakra is at the root of the whole subtle system, and so acts as the support of all the chakras. This chakra is at the lower end of the spinal column, between the anus and reproductive organ. It is just below the Kanda and the junction where Ida, Pingla and Sushumna nadis meet. Kundalini, which gives power and energy to all the chakras, lies at this chakra.

The chakra represents Prithivi Tattva, Annamay kosha, the material facet of man. Its yantra is square of yellow color. From this chakra four important nadis emanate. They are called kamal dal as they look like petals of lotus. Color of these petals is red. The subtle vibrations that are made by each dala are represented by the Sanskrit letters- Vam, Sam, Sham and Sam. Bijakchar of this chakra is Ln.

In the centre of the yellow yantra there is a red colored triangular called Agni chakra. This is also called Yoni. In the three angles of the Agni chakra the three shaktis of the Mahashakti Kundalini are placed. The three śaktis are Mahalacchmi, Mahasarswati and Mahakali.

Swayambhu linga is placed in this Agni chakra. HereKundalini shaktilies in a dormant stage encircling the Swayambhu linga forming in three and half coils. It looks like the coils of a snake hence this Atman shakti has been named as Kundalini. This Kundalini Shaktiis worshiped by the sadhaka. The trio of Kundalini, Sushumna and the Kambija has been named as Tripur Sundari.

Ganesh is the Devata of this chakra and presiding deityLord Brahmā and shaktiDakini. Brahma granthi or the knot of Brahmā is in this chakra. The seven under worlds: Atala, Vitala, Sutala, Talatal, RasatalMahatal andPatal loks are below this chakra. This chakra corresponds to Bhu loka , the physical plane - the region of earth. Bhuvah, Svah or Svarga, Maha, Jana, Tapa and Satya are above this chakra.

Muladhara chakra

Muladhara chakra has two possibilities- Lust and Brahmcharya. The first is natural, whereas, the yogi acquires Bramhcharya by meditation on this chakra. The lust vanishes and Bramcharya is acquired. State of Brahmcharya is necessary for progress in sadhana. By meditating on muladhara chakra one can control the breath, mind and semen.

Swadhisthana chakra

Svadhisthana chakra is located within the Sushumna nadi at the root of the reproductive organ. This corresponds to Bhuvar loka. This is the region of water and has the control over kidneys and other parts of the lower abdomen. It helps in circulation of blood in to the heart and out of it, to all parts of the body.

The Bijakchar of this chakra is Vn , the Bija of Varun. The presiding deity is Lord Narayan and Goddess Rakini.

The Yantra of this chakra is crescent moon and its color is white. From this chakra six nadis emerge which form sixpetals having the vibrations of Bam, Bham, Mam, Yam, Ram and Lam.

Svadhisthana chakra

He who concentrates on this chakra and meditates on the Devata has no fear of water. He gets many psychic powers, intuitional knowledge and perfect control over the senses. Kama, Krodha, Lobha, Moha, Mada and Matsarya and other impure qualities are completely annihilated.

The chakra is the seat of fear, hatred and violence. Meditation on this chakra changes these negative qualities to the virtues such as fearlessness, love and non-violence.

Manipura chakra

The chakra is located within the Sushumna nadi in the Nabhi (navel) place. It has control over the liver, stomach and other organs helping digestion. This is the place of Agni (fire). It is the guardian of the pranmay kosha, the vital facet of the person. It is the source of warmth in the body that maintains the processes of digestion and protection from environmental changes.

The Bijakchar of the chakra is Rn, the Bija of Agni. The yogi concentrating on this chakra has no fear of Agni and he becomes free from all diseases.

Manipura chakra

The yantra of this chakra is triangular which is of red color. From this chakra emanate ten nadis which appear like the petals of lotus. The vibrations that are produced by the nadis are represented by the Sanskrit letters- Dam, Dham, Nam, Tam, Tham, Dam, Dham, Nam, Pam and Pham. The chakra corresponds Svah or Svarga loka.The presiding deity is Rudra and the Goddess Lakini.

The chakra is responsible for thinking and doubts. Meditation on this chakra will result in Shradha (firm belief in Parmatman) and Viveka (clear decisive power regarding right or wrong).

Anahata chakra

Anahata chakra is situated in the Sushumna nadi in the region of heart. The chakra has control over the heart. It corresponds to Cardiac Plexus in the physical body. This corresponds to Mahar loka. The chakra is the centre of Vayu Tattva (air), which is in charge of the breathing process, inhalation and exhalation, so vital for life and activity. It also vitalizes the spinal force, and passes over the frets of inner Vina.

Anahata chakra

Its Bijakchara is Yn, Bija of Vayu. Vayu Tattva is full of Satva Gun. Vishnu Granthi is in this centre. Its Yantra is hexangular. From here 12 nadis emanate. The sound that is produced by each nadi is represented by the following Sanskrit letters- Kam, Kham, Gam, Gham, Gnam, Cham, Chham, Jam, Jham, Jnam, Tam and Tham.

The presiding deity is Maheśwara andshakti Kakini. The Anahata chakra has Bana Ling. Kalp Vrikcha, which gives all the desired things, is here. Anahata sound, the sound of Shabda Brahma, is heard at this centre.

The Anahata chakra makes the person to remain in imagination and sweet dreams. Meditation on this chakra increases the imagination and spiritual power. He who meditates on this chakra has full control over Vayu tattva and gets cosmic love and all other divine Satvic qualities.

Vishudha chakra

Vishudha chakra is situated within the Sushumna nadi at the base of the throat. This corresponds to Jana loka. It is the centre of Akasha Tattva and promotes Shabda (sound). The tattva is of blue color. This chakra corresponds to Laryngeal plexus in the physical body.

The Yantra is round in shape. It has 16 petals. The vibrations that are produced by the nadis are represented by Sanskrit vowels- An, Ān, En, Ēn, Un, Ūn, Rie, Rié, Lr, LrŗEe Ai ,O, Ao, Aű, A:

The Bija ofAkasha tattva is Hn. The presiding deity is Sadashiva and Goddess Shakini.

The concentration on the tattva of this chakra is called AkashaDharna. The sadhaka who meditates on this chakra attains the highest success in life.

Vishudha chakra

Ajna chakra

Ajna chakra (pronounced as Ajna Chakra) is situated within the Sushumna nadi at the space between the two eye-brows. This is the seat of mind. It is embodiment of Vijnana- the seat of Awareness- for when this chakra is reached, man glimpses the truth, gets transformed and becomes translucent. It is only a step away from the final realization.

There are two nadis (petals) one on each side of the chakra. The Yantra of the chakrais of pure white color, like that of the full moon. This chakra corresponds to Tapo loka. The corresponding centre in the physical body is at the Cavernous plexus.

Ajna chakra

The presiding deity of the centre is Shanbhu and the Goddess Hakini. Praņava "OM" is the Bijakchara of this chakra.

He who concentrates at this centre surpasses ego and becomes the Spirit. His all past karmas are destroyed. The practitioner becomes Jivanmukta (liberated man while living).

Sahastrara chakra

Sahstrara chakra is situated at the crown of the head. This chakra is abode of Lord Shiva. This corresponds to Sathya loka. When Kundalini shakti is united with LordShiva at this centre, the yogi enjoys the Supreme Bliss. When Kundalini is taken to this centre, the yogi attains the super conscious state and the highestknowledge.

Sahastrara Chakra

The word Sahastradal-Padma denotes that this Padma has 1000 petals i.e., one thousand yoga nadis emanate from this centre. As in the case of other chakras, the vibrations that are made by the yoga nadis are represented by the Sanskrit letters. All the 50 letters of the Sanskrit alphabet are repeated here again and again on all yoga nadis. This is a Sukshma centre. The corresponding centre in the physical body is in the brain. Sahastrara chakra is the chief centre. All the chakras have their intimate connection with this centre.

Kundalini shakti when reaches the Sahastrara chakra the mind merges in Atman and the Atman in Permatman and remains in Parmanand.

The individual life force, the Jivatman, resides like a lighting flash in the womb of a blue cloud between the ninth and the twelfth rings of the spinal column. It will be alert and awake only when sadhana of any type is done after the cleansing of character and habits.

The human activities are controlled by three Shaktis- Iccha-shakti (will power), Kriya-shakti (work power) and Jnana-shakti (Knowledge power). The source of these powers is Kundalini shakti the major portion of which remains in dormant state, unless it is awakened by Kundalini yoga.

The Annamaya and Pranmaya sheaths are activated by **Kriya-shakti**. The Manipura chakra is also includedin the prānamaya envelope.

Manomaya kosha is the seat of **Iccha-shakti** , the urge to have. When we are awake it is the mind that gathers the information provided by the senses and puts them before us for acceptance and appreciation, rejection or recollection. During dream state the mind plays without any control. We are thus at the mercy of its vagaries as long as we believe the various impulses that agitate the mind as valid. The mind is a mire of desire, representation, doubt, faith, and firmness, lack of firmness, shame, reflection and fear. Its seat is Anahata chakra.

The mind collects many bits of information and converts it in to a thought that forms an impulse for a desire, a phase of covetousness. It is the discriminative faculty, however, that sifts and weighs, judges, and resolves. This faculty is an expression of **Jnana shakti** , the earge to know. The Jnana shakti is the deepest driving force in man, the power of discrimination that leads him in the direction of Self realization. The Vijnana kosha has its seat in the Vishudha chakra. The Vijnana principle is an expression of the Akasha (ether, space) and hence is all pervasive, boundless and ever expanding.

Table 2 Summary of SHAKTI CHAKRAS

When the inquiry in to oneself is persued further, one discovers that the urge, behind the urge to know, is an insistent clamor for joy, for joy that lasts. The motivator for this perpetual effort is the last of the five sheaths, the Anandmaya, located in the region of the brow called the Ajna chakra. It is the center which supervises thoughts and actions. This kosha is only a step away from the final realization, the consummation of all sadhana and all search, which is the completion of the unfolding of the Kundalini energy. In the thousand spoked wheel (Sahstrara chakra), the thousand petal led lotus on the crown of the head.

##

## The Aura

The human body is full of energy and from it the energy always comes out, which surrounds the body. This energy forms a circle all around the body which is called Aura.

This Aura has definite colors, shape and brightness. Every human being has his own Aura, which differs from man to man. This energy passes from one person to another by touch physically. Even the mental intimacy may cause flow of good or bad influence from one person to another. For that reason it is that some Swamis will not allow devotees to touch the feet.

The size and colors of aura depend upon the type of energy emanating through the physical body from the various Koshas inside the body. The Pranmaya kosha expands beyond the physical, the Manomaya kosha beyond the pranmaya and the Vijnanmaya beyond the manomaya kosha, The mental and Spiritual status of the person greatly affect the nature of the aura.

The Aura

In common man the Aura has a thickness of nearly one foot. The size of the Aura is bigger in God-Realized persons. It is still bigger in Avatars. Dr. G. Barnowaski an eminent scientist with his Kirlian camera took photographs of an elevate person. He reported that the Aurā was far beyond the residential area, right up to the Horizon. The white color was more than twice the size of any man. The blue was practically limitless and there were pink, gold and silver bands spread far beyond, representing high energy and intense love.
Chapter 2

# Spirituality

## Spirituality and Religion

Spirituality connotes the wisdom pertaining to Divinity- God. It covers the knowledge about the creator and His creation- the Imperishable and perishable, Self, mind and the body. This is the knowledge about the imperishable base on which perishable nature rests. After gaining this jnana (knowledge) one is free from sorrow of any kind. Spirituality is not the speculative theology or philosophy. The knowledge of spirituality has been gained by direct experience by the saints undergoing rigorous processes of Yoga and other sadhnas (spiritual practice). Now also any body can experience the wisdom of the Divine present in him.

Spirituality is not religion. Religion or Dharma is the basic moral laws which the follower of that particular religion has to follow. Religion differs from person to person. the moral duties of a person depends upon his position in the society and in his house. The dharma of a man is different than a woman and the like.

The major religions of the world are Christianity, Islam, Hinduism, Buddhism, Jainism, Judaism, Shintoism, Taoism, Zoroastrianism and Sikhism. The followers of the different religions emphasize more on their rituals and their mythology. Philosophy has little importance in their lives. The rituals differ much from religion to religion. The religious leaders have laid down dogma or doctrine for their followers and they insist to follow them strictly.

In Spirituality, man can follow the method suited to him, because individual temperament and traditional background differs from man to man. Methods have been laid down for all types of persons and they can start sadhana by accessing their own situation in spirituality. Sadhana can be practiced while following all the rituals of his own religion. Spirituality is not dogmatic. The method would differ from man to man depending upon the spiritual status of the man.

The ancient saints of India undertook rigorous penance and got jnana from the God seated inside. This jnana is available in the form of Vedas, Upnishads, Brahmsutra, Gita and several other religious books. Upnishads, Brahmsutra and Gita are called Prasthan Trayi as they contain gist of Spirituality. It is the duty of every one of us to experience this knowledge and know about the Self and Almighty God, which is the source of all creatures.

The Scriptures have declaredthat-

God is the inner self of all beings.

All this is enveloped by God.

All this is God.

The Saints have said that God is attribute less, it has no form. You can not see Him with naked eyes but you can experience Him.

Creation of the Universe

Saints have declaired that the vast Cosmos, with its myriad animate and inanimate objects, having countless names and forms, is a manifestation of Brahman. It has emanated from Brahman, it is sustained by it and dissolves in it. When the unmanifest Brahman manifests itself, is cognisable as – Sat-Chit-Anand (Being-Awareness-Bliss).

Sat (Being) - indicates that it is self-existing with no other basis than Itself.

Chit (Awareness) - indicates the awareness of the self-existence as a self-illuminating consciousness.

Anand (Bliss) - is the expression of that awareness

Prakriti (Nature) has five attributes, It contains name and form in addition to the three attributes of God i.e. Sat-Chit- Anand We can see the objects of prakriti because ot name and form. We can not see Brahman or God because it does not haveform. Brahman or Divinity or God is latent in everything of the universe, like fire in the wood and oil in sesame. Hence there is nothing in the world that is not permeated by the Divine. The process of creation, survival and dissolution occur according to the injuctions of the Divine.

God works inside the body in many ways as under-

Brahmā the creator is the thought. Before starting any work first the thought arises. Next mind comes in action- the planer and executer. Mind has been given the name Vishnu. Thoughts originate from mind, hence the Purans have narrated that Brahmā originated from Vishnu. Aham is Rudra, the destroyer of perishable objects, the Maya so that one can have Self-Realization. Brahmā, Vishnu and Rudra are the three aspects of Parmatma- Shiva.

The female aspects of Brahtmā, Vishnu and Rudra are Sarsvati, Laxmi and Kali, respectively. Sarsvati stands for Vani-shakti (speech power), Laxmi stands for Iccha-shakti (desire power) and Kali stands for Prana-shakti (work-power). Sarsvati, Laxmi and Kali are the powers of Durga, the Kundalini shakti (power) situated in Muladhara chakra.

These powers of God- Shiva and Shakti need to be purified to get their full advantages, for this man should do sadhana. With the help of sadhana man can acquire Godly attributes and have God-Realization. This is Spirituality.

These Shaktis work at cosmic level also. The vedatmic wisdom claims to cover the Cosmos in working at all its levels, from Pinda or Micro-cosm to Brahmanda or Macro-cosm.

There are two types of knowledge to be acquired by man- one pertaining to the material world and the other transcendental, which leads to the imperishable reality. The fact is that Vedant regarded worldly life as an integral part of spiritual life. Separating one from the other of these two was considered as sheer ignorance about the truth of life. It is said, 'At the bottom of the water of worldly life lies the sugar of Spirituality and one has only to stir it with the spoon of Wisdom, so as to experience eternal life and perennial peace of the Spirit within, even while engaged in worldly activity.'

The stirring of the water of the worldly life means practicing sadhana. Various ways of sadhana have been prescribed for Self-Realization and God-Realization and to lead peaceful and purposeful life.

Sadhana is spiritual movement consciously systematized. Sadhana is the purpose for which we have taken birth as human being. The human life is very precious. It is obtained with great luck. With the help of human body only progress can be made towards God. Other creatures have taken birth only to suffer because of the misdeeds of their previous births. The difference between human life and the life of other creatures is in the expression of the God seated in them,

Brahmā, Vishnu and Rudra are the prime powers of God (Devatas). Other devatas are less powerful then them. With receding orders the human beings, other mammals, birds, snakes and vegetables are less powerful in respect to the expression of divine power in them.

The object of sadhana is to release life from the limitations with which it is bound. Sadhana is a life long process. Every day, every hour, every minute, is an onward march.

You must have interest and liking in your sadhana. You must understand well the technique and benefits of sadhana. You must select a sadhana that is suitable for you. You must have the ability and capacity to do sadhana, then alone you will have joy in doing the sadhana and full success in it.

As you progress spiritually all vices like anger, greed, egoism, selfishness etc. will disappear from you automatically without your knowledge. At the same time when you do sadhana you also have to guard yourself against these vices.

You must enter the spiritual path with the best intention of attaining Atma-Jnana, but unless you are vigilant and diligent, unless you do intense and rigorous sadhana, unless you guard yourself against lust, anger and greed, egoism and selfishness, the good intention alone will not enable you to achieve success. Moral purity and spiritual aspiration are the first steps in the seeker's path. Stern self-discipline is absolutely essential. You will have to destroy your brutal nature first before you develop divine nature.

There are several ranges of consciousness between the ordinary human consciousness and the supra-consciousness of Brahman. Different veils have to be torn down on the way; many lower centers have to be opened up; many hurdles have to be crossed over before the final goal is reached.

##

## Yoga

The term Yoga comes from Sanskrit root "Yuj", which means "to join", union of Human Spirit with Divine Spirit. The process by which this takes place is also called Yoga.

According to Vishnu purana (scripture) Yoga means that mental inclination which is accompanied by an intense desireto know the Self and which leads to unionwith the Supreme.

Devi Bhagvata (scripture) states Yoga is the union of the Jivatman (individual Soul) and Parmatman (Supreme Spirit).

The objective of the Yoga is to bring the Human spirit (Jivatman) near and conscious communion with or is merged in the Divine Spirit (Parmatman). The origin of Jivatman is Parmatman but with the influence of Maya Jivatman unaware of it`s origin- the Parmatman and considers himself as a separate identity. The practice of Yoga helps Jivatman for liberating himself from Maya.

Yoga was defined by Maharshi Patanjali (guru of Yoga) as, "The modification of Chitta as a result of the light emanating from the knowledge of Satva when held in check i.e. introvert by reversing its outward flow, results in the merger of Self in to its own cause i.e. Atman."

Maharshi Gheranda says there is no sin equal to Maya and there is no power equal to Yoga. There is no well-wisher equal to Jnana (knowledge) and there is no enemy equal to Ahankara (ego). It is therefore, necessary to overcome Maya as there is no bond equal in strength to Maya and no power greater to destroy that bond than Yoga.

Yoga unites you with God, to live in God, to commune with God. It is a method which overhauls all sides of the human personality. Yoga is the art of right living. The yogin who has learned the art of right living is happy, harmonious and peaceful. He is free from tension. Yoga is a science perfected by ancient seers of India. It is a perfect practical system of self culture. Yoga is an integral education, education not only of body and the mind or the intellect but also of the inner Spirit. Yoga shows you the marvelous method of rising from the badness to goodness and from goodness to godliness and then to eternal Divine Splendor.

Yoga is not running away from home and human habitation, but a process of molding one's attitude to home and society with a new understanding. To be a Yogin means to abide continuously in God and to live at peace with men. Yoga is union with God, yoga is union with all.

Yoga is not confined to any religion. It is an aid to the practice of the basic spiritual truth in all religions. Yoga can be practiced by a Christian, or a Mohammedan, a Parsi, a Sufi or an atheist.

In the path of Yoga moral purity and spiritual aspiration are the first steps. An austere and simple life is indispensable for yoga. The foundation of yoga is self-control. Discipline is the essence of yoga, discipline of body as well as discipline of the mind. The purity of mind is obtained by following the path of Karma yoga, Bhakti yoga and Jnana yoga.

Karma Yoga

Karma (work) is prompted by desire and planned by mind. It ranges from the casual to the calculated, from the trivial to the tremendous. Whatever the nature or purpose, each act has a consequence, patent or latent. The sower must reap the harvest. He cannot disown these even when he casts off his body. Another vehicle (body) has to be boarded by him when this one is discarded, a vehicle he himself has wrought by his karma. This type of work binds the person.

Karma yoga is the path of selfless work (seva) without the longing for fruits because man has option only for work; the fruit is in the hands of God.

Lord Shri krishna says, you have power only to work, not to obtain its fruits, therefore, without longing for the fruits you continue working.

Karma yoga is the method of attaining perfection through work. Man can not live without work for a single moment. No doubt any person, any time, can not remain without work, because all are bound to work by the force of nature.

No living organism in this world can remain without activity even for a single moment. God Himself is working incessantly; otherwise, the whole of the creation would fall in to chaos. Karma means not only the physical work but it includes mental work also.I see, I hear _,_ I think, I want, I inhale, I expire all come under work. The word Karma means the subtle law of cause and effect, in which the results of one's actions form the cause of future events. We have to learn how to cut the thread of cause and effect that binds us. Our Karma should be such that we develop inner perfection.

Ceiling of desires is helpful in getting inner perfection. Activity with desire leads to the greed of possession which forges the chain of attachment. Desire and attachment create the relationship of cause and effect. The chain of cause and effect leads the soul to births and deaths and keeps it limited.

Manas karma is more serious than the physical Karma because it affects consciousness more deeply. Karma yoga teaches how to control the desires and attachment. A good action should bring satisfaction, never a feeling of regret. Do whatever comes your way and be free. Treat your work as an object of worship. Know that through your work you are going to attain the highest spiritual perfection. When work is done without desire, without attachment to results, with the attitude of manifesting the highest perfection through it, it is bound to be done skillfully and efficiently. Such work creates no disturbance in mind. The highest skill in action, combined with a subjective attitude of non attachment, brings freedom. The strongest chain that binds us to the pillar of ignorance is selfishness.

For karma yoga one has to surrender to the Lord, surrendering all thoughts and actions, not wishing for the fruits but doing the action because it is one's duty. The act is dedicated to the Lord, and the results, therefore, are borne by the Lord. Man is life with desire, life without desire is God. Mind is desire, when mind disappears, desire disappears.

Bhakti Yoga

Mind fully merged in God is Bhakti. The individual Self has to be surrendered in to the Supreme Self. This surrender will result in the dawn of wisdom and in experiencing Atman.

Bhagwan Krishna says- 'O' Arjun, the man who always remembers me whole heartedly is dear to me. To such Yogin I am always available."

The primary urge to revere and love to Parmatman for realization is Bhakti and the way adapted for it is Bhakti yoga. Bhakti yoga teaches the art of attaining perfection through purification of one's innate love towards Bhagwan (GOD) and His creation. Love is the positive expression of the Self, while the negative reactions are anger, hatred and so on.

Brahman is Nirguna- Nirakara (formless without any attributes). A bhakta in order to cultivate his love, projects out of his consciousness a concrete, lovableIdeal called Iśta which is named as God, Ishwar, Bhagwan, Shiva or Allah. Supreme devotion to one's Ishta is meant by Bhakti.

The devotee develops particular relationship or Bhava towards his Ishta. He sinks in to the ocean of Sadhna or spiritual practices. Sadhana is the systemic practice one follows in order to develop a Bhava. Bhavas have been classified under following categories:

Shanta Bhava - BhismaPitamaha is the best example of this Bhāva. The Bhakta in this bhava remains in the state of transcendent awe towards the Ishta. He does not pray or demand for anything and remains satisfied in whatever condition he is.

Sakhya Bhava - Arjun is the example of this bhava of devotion. In this bhava the devotee is as free with his Ishta as a friend.

Dasya Bhava - The devotee keeps his attitude towards his master as that of a servant and always remains ready for the service of the Master. Hanuman is the best example of this bhava.

Vatsalya Bhava - In this bhāva the bhakta loves the Ishta as his child. This happens when the almighty takes Avatar in the house of His chosen parents.

Anurag Bhava - When Divine Prema is the bondage between the bhakta and the Bhagwān. Gopikas are the best example of this bhava.

Madhura Bhava - Radha is the example of this bhava. By hearing the name of Krishna Radha felt such intense love that she used to forget herself.

Any of such consistent emotion will lead one to the goal. A bhava controls one's life-current. Love is the recognition of one's highest ideal in the object of his affection, thereby establishing communication between him and Parmatman.

Jnana Yoga

Garuda Puran (scripture) says, "Liberation can be obtained through Jnana (knowledge) only, not by other religious acts as pilgrimage, agnihotra or reading Darshan shastras (scriptures)."

What is Jnana ? "The knowledge by which the delusion hiding the Avyakt (Brahman) is removed and the man who understands the difference between the Spirit and the matter is called Jnani".

Shankaracharya (spiritual Guru) says, Only Brahman is thereality, the world is Mithya: the individual soul or self is nothing but Brahman." The word Mithya denotes the sense between real and unreal. The world is always changing hence it is unreal but it's existence is on the Real, the Truth, the Brahman: hence it is also real. Therefore, the word mithya has been used for the Universe.

With reference to the man himself the Jnani understands that he is not the body which is always changing, but he is the Spirit. Hence he gives importance to his Self, the Spirit, not to the body.

BhagwanKrishna in Gita says-The way man changes his clothes, jivatman changes his body.

As long as the person identifies his own self with the body and can not think of his existence as transcending its limits, his mind can not understand any concept that goes beyond it either, meditation on the impersonal is very difficult for those who believe that they are the body.

Sadhaka aspires to realize truth by getting rid of Maya and it's grip. He does this by exercising discrimination between the real i.e. the Soul and the unreal- the body. We have forgotten our real nature and identify ourselves with the body. Jnana yoga changes this attitude and the sadhaka identifies himself with Brahman. Only by denying dualism in all it`s forms that one can realize truth through the path of Jnana yoga.

This universe, known to us now through the different senses as a changing mass of objects, is in reality nothing but Brahman. There is no duality. Our viewing this world asother than Brahman is the effect of Maya. Brahman is the all that exists behind all the names and forms in the universe. It is a question of negation of the appearance, realization of reality, of Brahman, and then affirmation of the presence of Brahman everywhere. Then you will be able to say," what I see is Brahman, fundamentally nothing but Brahman.

The jnani sees the same world as weall do, but he sees in a different perspective. Freedom according to the jnani means living in the awareness of Brahman all the time, under all circumstances. When ignorance has been removed we find that we have all the time, under all circumstances been and ever will be one and the same with Brahman.

The Shiva Samhita acknowledges four stages of Yoga and in giving their progressive order according to the degree of initiation. They are- Mantra, Hatha, Laya and the fourth Raja yoga in which no duality remains. Out of the four yogās the first three are said to be helpful to achieve Raja yoga.

Mantra Yoga

The word "Mantra" means that which redeems and protects the one who contemplates on it. A mantra is a cosmic word or sound vibration. It is the vibration of the self, the true speech of the self and when we merge ourselves in it, it leads us to the place of the self.

The scriptures say," Mantra Maheshwara"- mantra is God. There is no difference between God and His name; mantra has all the power of God. It is very important to repeat the mantra with the understanding of it`s meaning.

Every Shakti chakra (power centre) in Sushumna nadi has Bija mantra (main hymn) . For example the Muladhara chakra has bija mantra, 'Ln' and Swadhistana chacra,'Vn'. At the time of meditation on a particular chakra, repeating the bija mantra has definite effect, the yogi feels vibration in the chakra. This stage is called, "Mantra chaitnya" and the God of the chakra helps the yogin.

The prayer is also mantra- the power of word. A prayer in Veda is- May God help in practicing yoga and difficulties ?

A mantra is a mass of radiant energy. It transforms the mental substance by producing a particular thought movement. The rhythmical vibrations produced by Mantra regulate the unsteady vibrations of the five sheaths. It checks the natural tendency of objective thoughts of the mind. It helps the Sadhana shakti and reinforces it. Sadhana shakti is strengthened by Mantra-shakti. Mantra awakens superhuman powers.

Hatha Yoga

The yoga practices concerning physical body viz.- Asana, Pranayama etc. for controlling and strengthening the body and thereby affectingSukshma sharira and purifying the chitta, all come under Hatha yoga. Various āsans allow body, mind and Spirit to come in to harmony through the balance of body energy. Constant disciplined practice of breathing exercises (pranayama), postures and relaxation subtly transform the body in to a vital spiritual tool through which levels of intuitive understanding are reached, and the mystical aspects of the Hatha yoga gradually unfold and reveal their secrets.

Through Hatha yoga one can achieve absolute control over the whole body, thus improving the condition of every part and maintaining the body as a necessary and valuable tool of human evolution. The training of body and mind through Hatha yoga helps to bring bodily urges, emotions, and miss-directed will-power under control.

Hatha yoga purifices the body and mind and makes them suitable for Raja yoga. It stands out as a ladder for those who aspire to reach the sublime heights of Raja yoga. Hatha yoga tends to keep the attention more on the exercises on body rather than the mind.

Hatha yoga seeks to awaken Kundilini shakti through the discipline of the physical body, purification of nadis and controlling the prana.

Laya Yoga

Laya yoga has nine limbs- Yama, Niyama, Sthula kriya, Sukshma kriya, Pratyahara, Dharna, Dhyana, Layakriya and Samadhi.

Sukshma kriya is related to Svara sadhana. Sound has four divisions- **Para** which finds manifestation only in Prana. **Pasyanti** which finds manifestation in the mind, **Madhyama** which finds manifestation in the Indriyas and **Vaikhari** which is expressed with tongue and which we hear.

The Para voice is the thought and is the first manifestation of the voice. Para, Pasyanti, Madhyama and Vaikhari are the various gradations of sound. The Atman expresses first as Para sound in Muladhara chacra, Pasyanti at the navel, as Madhyama in the heart and then Vaikheri eventually in the throat and mouth.

Laya yoga is mainly Nadanusandhana- Shri Adinatha has told one crore and quarter ways of Laya yoga but out of them only Nadanusandhana is the main.

Nadanusandhana - Laya yoga is union of chitta with Atman. By nadanusandhāna Layayogi removes vagaries of the chitta and brings it in peaceful state. Atman shakti can shine only when the chitta is in peaceful state.

Parmatman expresses himself in the form of Nada (sound) and Bindu (light). By closing the two ears by introducing the index fingers in the ears the sadhaka tries to hear the pashyanti sound for certain period then light is seen in Ajna chakra and also in Anahata chakra. By closing the two ears with index fingers one hears hissing sound. When mind is fully absorbed in this sound then the sadhaka reaches the blissful state and he sees light in the Ajna chakra and also in the heart.

Raja yoga

Raja yoga also called Royal yoga is like a king controlling the kingdom i.e. our mind and consciousness and aspirant becomes master of all nature. According to Raja yoga, the obstructions to perfection are fundamentally the agitations within the mind stuff. These are called chitta-vrittis (chitta is mind stuff and vrittis ripples or waves upon it). By controlling the modifications of mind, the yogi is able to control the inner nature. The Raja Yoga asks the aspirant to control the mind, to withdraw all senses and to plunge in meditation..

Raja yoga advocates moral and ethical development through Yama and Niyama. By this the aspirant satisfies the emotional and devotional aspect of human nature by enjoying to surrender oneself to the will of the Creator. Pranayama prepares the aspirant for unbroken meditation on the Absolute.

Hatha yoga actually prepares the sadhaka for Raja yoga. Raj yoga concerns directly with the Manas. In this yoga there is no struggling with either the prāna or the physical body. The yogi sits at ease, watches his Manas and silences the bubbling thoughts. He stills the Manas and restrains the thought-waves and enters in to thoughtless state or Asamprajnata Samadhi.

Kundalini yoga

Man is a microcosm or Kshudra Brahmanda. Whatever exists in the outer universe exists in him. All things seen in the universe, Bhutas, lokas, mountains, etc exist in the body also. For exa-

Fourteen Lokas- **1. Bhuloka** \- in legs, **2. Bhuarloka** \- inreproductive organs, **3. Swargloka** \- in naval, **4. Maharloka** \- in theheart, **5. Janloka** \- in the throat, **6. Tapoloka** \- in between the two eyebrows, **7. Satyaloka** \- top of the head **, 8. Atalam** \- bottom of the legs, **9. Vitalam** \- nails of the leg fingers, **10. Sutalum** \- ankle, **11.Talalalam** \- below the waist, **12. Rasatalam** \- in the knee, **13. Matlam-** in the thies and **14. Patalam** \- in the anus.

Continents- **1. Jambu dveep** \- in the bones, **2. Shaka dveep** \- in bone marrow, **3. Kush dveep** \- in muscles, **4. Kroncha dveep** \- in blood vessels, **5. Salmani dveep** \- in the skin, **6. Puskar dveep** \- in the nails.

The present names of the seven continents are- Africa, Asia, Europe, Australia, North America, South America and Antarctica.

Shiva and Shakti are responsible for all activities of the universe. The Supreme Lord is represented as Shiva and His power is represented as his wife- Shakti (Durga or Kali). Mother Durga is the energy aspect of the Lord. Without Durga Shiva has no expression and without Shiva Durga has no existence.

Lord Shiva is only a silent witness. He is motionless, absolutely changeless. He is not affected by the cosmic play. Durga does everything. Shiva is omnipotent, impersonal, inactive. He is pure consciousness. Shakti is dynamic. The power or active aspect of the immanent God is Shakti. Shakti is the embodiment of power. Shakti is the very possibility of the Absolute's appearing as many, of God's causing this universe. God has created the world through Shakti. Only by her Shakti the world is kept up.

The Cosmic shakti manifests in the human body as Kundalini and Prana. Human body has five main Prans- Prana, Apana, Samana, Udana, and Vyana. Kundalini is the static support for the moving Pranic forces. Kundali maintains the individual sole through the subtle Prans. Prana is the working force of the body. It is dynamic.

In the human body Shiva resides in the Sahastrara chakra at the crown of the head. Kundalini resides in the Muladhara chakra at the base of the spinal column. Muladhara means 'root-support.' Kundalini is the power which is the static support of the whole body and all its active forces such as Will power (Laxmi), Speech power (Sarswati) and

Work power (Kali). It is also the static support for Thought (creative power, Brahma), Manas (the sustaining power, Vishnu) and the destroyer (thelaya power, Rudra). Prana, Ahankara, Buddhi, Indriyas, Manas, five gross elements, are all products of Kundalini.

Kundalini is the primordial energy that lies in the basal Muladhara chakra in a dormant, potential state. It is the cosmic power in individual bodies. It is an electric, fiery occult power, the mighty pristine force underlying all organic and inorganic matter.

Kundalini is a spiritual potential Shakti. Kundalini Shakti lies dormant in the Muladhara chakra coiled up on the Svayambhu ling. It has three and half coils like a serpent. The three coils represent the three Gunas of Prakrity- Sattva, Rajas and Tamas and the half represents the Vikritis, the modification of Prakriti.

This static Shakti is affected by Pranayama, Dhyana and other Yogic practices and becomes dynamic. These two functions, static and dynamic, are termed 'sleeping' and 'awakening' of the Kundalini.

As soon as Kundalini is awakened, it pierces Muladhara chakra After Kundalini is awakened Manas, Prans, Jiva, and Kundalini move together in the upward ascent. Prana passes upwards through the Brahma Nadi along with Mānas and Agni. The Yogi is freed from physical consciousness. You are shut out from the objective world.

When the Kundalini is awakened, it does not directly proceed all at ones to the Sahastrara chakra. It has to be taken from one chakra to another. The Kundalini current raises through the spine and some times crawls like an ant. Some times when the Yogi is pure, it jumps like a monkey and reaches the Sahastrara. Some times it rises like a bird that hops from one branch to another. Some times the spiral current rises up like a snake and moves in a zig-zag manner. Some times the Yogi swims happily like a fish in the ocean of divine bliss.

The Yogic practitioner will get help from within when it moves from chakra to chakra. It is the Mother Kundalini who guides the Sadhaka. It is She who takes Her chiled from chakra to chakra.

Kundalini does not stay for a long time in the Sahastrara. The duration of stay depends upon the purity, degree of Sadhana and inner spiritual strength of the Yogic practitioner.

The body will exist even after Kundalini has reached the Sahastrara chakra, but the Yogi will have no body consciousness. Even after the Kundalini is taken to Sahastrara, it may drop down to the Muladhara at any moment.

The Yogic practices continue for many births. A student starts his Sadhana from the point or stage where he left in his previous birth. So it all depends upon the degree of purity, stage of evolution, the amount of purification of the Nadis and the Pranmay kosha, and above all, the degree of Vairagya and yearning for liberation.

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## Preparations needed for Yogic Sadhana

To get advantages from the Yogic practices one has to change his life style to the one near to nature. It is said, 'Health is the essential prerequisite for success in all aspects of life, for realizing the four ideals that should guide humans, namely, 1. Moral living, 2. prosperity, 3. fulfilling beneficial desires and 4. liberation from grief.

Yoga-tattva Upnishadand Patanjali-yoga-sutra mentions eight 'angs' or limbs of Yoga- Yama, Niyama, Asana, Pranayama, Pratyahara, Dharna, Dhyana and Samadhi.

Yama leads to self control by way of chastity, non-violence, following truth and other virtues and Niyama or religious observances, charity and so forth with devotion to Lord (Ishvar-Pranidhan) help to control the mind and senses. Yam and Niyam are the moral qualifications when developed to perfection, can constitute a gateway to the immortal Self.

Astanga yoga improves overall personality of the man. It is that art of husbandry which teaches us how to make best use of body, senses and mind to improve the soul. Yama and Niyama are preliminary disciplines-the preparatory measures for further steps in Astanga yoga.

Asana and Pranayams make the body fit for the practice of yoga. Through practicing correct postures physiological, psychological and spiritual benefits are derived. The correct postures improve circulation and digestion. The correct posture also keeps the spinal column erect, which is required for proper flow of Kundalini shakti through the sushumna nadi.

Pranayama has for its object the complete control of the vital energy of the body. By pratyahara the sadhaka is able to detach the mind from the organs of senses, By Dharna, Dhyana and Samadhi the mind is made immersed in the Atman and the person gets self-realization.

Yama

Ahimsa (non-violence), Sathya (truth), Asteya (non-stealing), Bramcharya (chastity) and Aparigraha (non-possessiveness) are described as yam.

(1) Ahimsa (non-violence)

Ahimsa means not to hurt any living being physically and mentally, that is to say not to injure by thought, word or deed. To follow Ahimsa one should be always watchful towards his thoughts and deeds. One should not see bad, hear bad or think bad for any body. By doing evil things against others your mind is polluted and you can not concentrate on God.

You can follow Ahimsa only when you see God in every creature and love all. It is said," Love ever, hurt never." If at all you hurt any one unknowingly, the only way to save from its ill effects is to offer the deeds to God and promise not to repeat it in future.

The effect of Ahimsa is so powerful that even the wild animals can surrender to you.

In the praise of Ahimsa Bhagwan Krishna says, "Who does not hurt anyone nor is disturbed by anybody and who is not affected by any situation is dear to me"

(2) Sathya (truth)

Sathya is considered in two ways- (1) In spiritual sense it means Parmatman the Ultimate truth. (2) In worldly sense it means expressing the facts.

The Ultimate truth does not change with time or place. Worldly things are always changing, hence they are considered untruth. Atman is Truth whereas, the body is untruth the Maya. The Sadhaka should be aware of this fact and should give importance to Atman and body accordingly. Truth is ultimate knowledge and God is infinite.

The second aspect of truth is to state the facts provided by the senses but just making a statement of a fact is not always truthful. The truth should be followed with judgment and discrimination. The fact must be subjectively judged and understood. The truth is often distorted through fear and selfishness. Lying disturbs the mind by the waves of fear and selfishness; hence tendency of lying should be overcome. Scriptures say, "Speak truth, speak politely and don't speak unpleasant truth"

(3) Asteya (non-stealing)

Asteya means not to misappropriate someone else's property or right. If you misappropriate someone's material or even use it without the permission of the owner, it amounts steeling.

Asteya also means not to speak wrong in the absence of anybody. The non-recognition or non-acknowledgement of service done by others is also steeling.

Asteya means not to think to take other's property in any form such as jewel, gold or any small or big thing. To see Ātman in all worldly things is also Asteya.

(4) Bramcharya (chastity)

The literal meaning of Bramcharya is to remain always in the thought of God, roaming in Bramhan. In the worldly sense it means to conserve sex energy.This energy is called "Bindu". If the energy Bindu is understood and managed and converted in to proper channel it will lead the yogi towards the highest realization. A brilliant mind undisturbed by desires is necessary requisite for the practice of yoga.

For Bramchari sex in the form of act or thought or speech should be avoided. Of course with wife sex can be had religiously only in proper time. By controlling desires and anger, if one remains always in thought of God is best Bramchari.

(5) Aparigraha (non-possessiveness)

Aparigraha means non-acceptance of obligatory gifts. Even in the time of utter necessity one should not agree to accept gifts. One should try to follow such Aparigraha.

The person who gifts something will also expect something in return. Under such circumstances the consciousness of obligation will always disturb the mind. The acceptance of the gift greatly cherished in the form of a desire causes bondage. There is always a subtle exchange between the giver and the recipient and vice-versa.

Aparigraha also means control of the senses.Giving up the worldly things calms the mind and improves Jnana.

Niyama

Shauch (purity), Santosha (contentment), Tapah (austerity), Swadhyaya (self-development) and Iswar pranidhan (constant thought of the divine) are niyams.

(1) Shaucha (purity)

Shaucha means purity of mind, speech and work. This is called trikaran shudhi (three face purity). Neat mind, neat speech and neat habit should be developed.

Shaucha includes external and also internal cleanliness. External cleanliness includes cleanliness of body, place and atmosphere. Internal cleanliness includes cleanliness of thoughts.

Outer part of the body is cleaned by water and the mind by following the truth, Austerity and Knowledge cleans Jivatman and buddhi is cleaned by knowing the vital principle.

(2) Santosha (contentment)

If one is always dissatisfied, one cannot make progress in any field. Those who are discontented are usually lazy and have no initiative. Contentment must be developedthrough discrimination.

What is contentment ? Contentment is a state of mind. One should be cheerful and content with the present situation and build the future on that. A dissatisfied mind finds no peace and perfection of yoga is impossible to attain for such a person.

With the grace of God on the basis of our own karmas in whatever situation we are placed we should feel happy. This is Santosha or contentment.

Without any greed and jealousy if one is contented with whatever is available with the grace of God is a contented person. Such person is above all apposite situations and is busy in present work is a karma yogi.

(3)Tapas (austerity)

Tapas has been defined as the practice of keeping evenness amid the dualities of life. Tapas is performed to gain the capacity to endure all dual conditions such as prosperity-adversity, health-sickness, praise-condemnation, union-separation and so on. By practicing abstinence even mindedness is gained so that the yogi is not affected with the dualities of life.

Tapas does not mean ascetic living, living one's home, wife and children and retiring to forest, nor it means doing arduous āsans. Tapas is the harmony between thought, word and deed. Tapas covers the aspects of Kayakam (of physical body), Vachakam (of speech) and Manasikam (of thought).

Tapas is practiced through body, speech and mind. Purity, simpleness, bramcharya, ahimsa and respect of the elders and learned persons, which are the acts come under tapas related to body. Speaking truth, soft and lovingly are the tapas related to speech. Remaining always contented, always in peace and busy in the thought of God is tapas related to mind.

Self discipline has to be observed in every function- discipline the body, mind and faculties so that you get strength for doing service to the society. The control of speech is one of the most important disciplines of yoga. Not your tongue but your character should speak. Tapas inall phases of activities is needed.

(4) Swadhyaya

Svadhyaya is daily study of religious scriptures and books. It is the daily Patha and Parayana of sacred books. Svadhyaya is also enquiry of the nature of Ātman or "Who am I ?". It is recitation of Mantras also. The study should be done with concentration. You should understand what you have studied and try to put in your every day life all that you have learned. Constant study and its practice in daily life will lead one to have communion with God.

Jnana Yoga is impossible without Sravana, Manana and Nidhidhyasan of the Shrutis (Scriptures). The ultimate jnana is obtained by swadhyaya and constant remembrance of the teachings of the religious scriptures.

One of the most powerful methods of keeping the mind fully alive to the Ideal, is reading of scriptures and the lives of saints daily. For when you read the lives of saints and spiritual books, a host of powerful and positive ideas rush in to your mind and, at ones, your mental powers are sharpened. They at ones inspire the man and lift him and enable him to conquer the lower forces in his every day life. Swadhyaya clears doubts. It weeds out unholy ideas.

The habit of regularity of study brings tremendous power and understanding. Repeating the name of God gives strength to the sadhaka and brings firmness in the endure of yogic practice.

(5) Ishvara-pranidhana

The yogi must remember that God is looking after him and is led by him in his persuasion. He has to maintain the attitude that it is through the grace and kindness of that high power that he is able to follow the prescribed practices and disciplines. He should surrender his practice and result to that power. An easy approach is through special Devotion to God i.e. total dedication of all activities un to him.

Yogins have described the meaning of Yama as- giving up your attachment to the body and the senses. For Niyama he says that it involves continuous sustained discipline and unwavering remembrance and concentration on the Supreme Self.

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## Yogabhyasa

Before starting yogabhyasa the sadhaka should assess his spiritual position, so that his sadhana starts on a solid footage. The sadhaka can be in any of the following stage-

  1. Yoga means joining of Jivatman with Parmatman, hence a sadhaka has to be an Astika, which means, he should have love for God. However, a Nastic who does not believe in God can do Shariric and Mansic Yoga to improve his health.

  2. For success in sadhana a change in diet and company is needed. Non-vegetarian diet and wine are not considered suitable. This can be done by changing the company and will power. Till success is obtained in these endure Shariric Yoga and Mansic Yoga should be practiced.

  3. Swadhaya is necessary to clear the doubts and to develop Shradha- faith in spirituality and in the methods adapted for obtaining Self-Realization.

  4. A control over the senses and the internal foes such as lust, desire, anger, greed, attachment, pride and envy is necessary, so that love for all is developed. A feeling should be developed that God dwells in all creatures and none should be harmed.

  5. Habit should be formed to Practice Yama and Nayama in daily life.

  6. The sadhaka who has mastered dhyanatmaka asan only can progress in Dhyana as for Dhyana one has sit for hours. At the same time Vyayama asans and Pranayama should be practiced regularly to be fit bodily and mentally.

  7. The beginners should not try for Kundalini Jagrana. Before that the gross body and the Sukshma sharirahave to be made fit to bear the power of Kundalini shakti. Dhyana is the safest and best process to obtain Samadhi and Self-Realization.

  8. The practice of Pranayama for activating and rising up the Kundalini shakti is dangerous unless all the circumstances are exactly correct. The area between ninth and twelfth vertebrae is especially sensitive. An injury there may result in paralysis.

  9. Meditation as described in this book is the Royal and easy path.

Proper age for Yogic exercises

Spiritual sadhana is necessary for persons of all the age groups, however, the type and intensity of sadhana differs according to the nature, capacity and spiritual status of the person.

Yogic exercises require intense and deep concentration for which full vitality, energy, power and strength is needed. The yogis propose the best suited age to start the yogic exercises from 20 to 40 years. These exercises then continue till the end of the life. Before this age sadhana concerning Bhakti yoga are more suitable to start. Many argue that the active life should be spent for worldly progress and spiritual sadhana should be started in the old age. They are mistaken. In the absence of yogic exercises the body gets destructed fast and at that stage nothing can be done.

Role of Guru in sadhana

For the practice of Bhakti yoga, Jnana yoga and Karma yoga you do not require a Guru, as vast literature is available on spirituality. For success in Kundalini yoga help of a Guru is needed. After thoroughly studying the literature on yoga one can start meditating independently. When one comes across obstacles in the way necessity of a Guru is felt. A Guru who has already trodden the path and reached the goal, is very necessary to guide, But it is very difficult to get such a Guru.

Yogis say," If you do not get a Guru from outside yourself, pray the God seated inside you, who will Himself reveal the road and lead you on. It is always preferable to be prompted by the inner Guru because most of those who claim to that status are themselves rolling in objective pleasure or are bound by greed, envy or malice.

Present days, God is the only genuine guru. Call on Him and He will guide you. He is in your heart, ever ready to help, protect and guide you. God is within only. Those outside are not gurus".

Who is aGuru ?

Guru is Brahman Himself. Avatara Himself is Guru. A word from Him is a word from God. He need not teach any. His mere presence or company is elevating, inspiring and soul-stirring. The very company itself is self-illumination. Living in His Company is spiritual education.

Even if the company of such illuminated person is not possible then the God Himself will Guide you, if prayed wholeheartedly. The Jivatman is a part of Parmatman Himself and ultimately he has to merge in Him. Hence sooner the journey is started the better. Even if the sadhaka is not successful in the present life, he will get the fruits of this sadhana in the next life. Spiritual awakening is a gradual process lasting many life times.Old thought and habits, ideas, attachments and interests are not easy to give up, but that is what has to happen if you wish to move forward on the spiritual path.

Scriptures say that the efforts made to gain Self-realization never go in vain. Therefore, every body should make efforts in this direction.

The persons engaged in yoga practices are far better than those who spend their whole time only to serve the body and its relations. A yogi is much stronger at physical, mental and Atmic levels and leads a better happy life.
Chapter 3

# Shariric Yoga

The first requisite in life is good health. Health is the constitution of state of body and mind in which all parts function and cooperate in a right way. It is the state of optimum well being from a physical, mental and spiritual point of view.

If you do not possess good health, you can not prosper in any walk of life. Even for Spiritual pursuits good health is the prerequisite. Without good health you can not penetrate in to the hidden depths within yourself and attain the final beatitude of life. Without good health you can not wage war with the turbulent senses and boisterous mind.Only with healthy body religious activities can be performed.Hence maintenance of total health is of paramount importance. Nothing can be achieved without physical body, therefore body and wealth should be protected.

It is deplorable and tragic that most people only become interested in health when it is impaired. When it comes to that, they mainly take action with the help of chemical medicine and the surgical knife, some times with fatal effects. On the other hand, our body has a great natural ability to keep itself in a healthy condition to cure itself. Yogabhyas helps the body in this respect.

The person who practices yogabhyasa does not fall in the clutches of sensory ills. Yogabhyasa makes his prans, mind, speech and body absolutely pure.

Yogabhyasa prolongs life. It prevents decay of tissues by increasing the life-force, and fills the system with abundant energy. The blood is charged with abundant oxygen and the brain and spinal centers are rejuvenated. The memory is improved, intellect is sharpened and intuition is developed. People who suffer from overweight, constipation or dyspepsia will specially find the yogabhyasa very useful.

Yoga includes Hatha yoga, Mantra yoga, Laya yoga, Raja yoga and Kundalini yoga. Hatha yoga exercises are mainly aimed at strengthening the physical body. Yogasans are most important for this purpose. The practice of Yogasans helps to prevent diseases and maintain a high standard of health, vigor and vitality. It cures many diseases. It provides a coordinated system of health for all people. Regularity in the practice of asans is of paramount importance. Women, children, old and even sick persons can be benefited with the practice of Yogasans without spending money. Every body should start practicing for development of personality and happy life.

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## Yogasans

There are as many Asans (postures) as there are number of species of living creatures in this universe. The Indian Saints studied various animals and birds and their ways of relaxing their bodies under different conditions and developed number of āsans to be followed by human beings. Lord Shiva has described 84 lakhs asans, of these 84 are considered to be the best.

All the 84 asans can not be practiced by all and all of them are not necessary for every body. The author by his own practice and experience developed a āsana vyayam sequence suitable for elderly persons who he expects to be followed to remain healthy and fit for any type of work including the yogabhyasa.

(1) Savasana

Lie down straight on back like a dead body. Relax the body mentally starting from head up to the toe, slowly and feel that you are getting complete rest. This asana relieves from physical exertion and mental tension.

Savasan

(2) Exercise of eyes

While remaining in savāsana wide open the eyes and close them tightly and repeatedly.See in the front and then in the back and then sideways without moving the head. Then move the pupil round and round clockwise and anticlockwise 5-6 times. After this slowly close the eyes and get them relaxed putting fingers softly on them. By this the eyes are fully relaxed.

(3) Exercise of mouth and tongue

While in savasana wide open the mouth and bring back the tip of the tongue as far as possible towards the throat, close the mouth and taste the Amritam (fluid) coming from the brain part. This is called Khechari mudra.

(4) Prana Sanchara

Prana is some total of all energy that is manifested in the universe. It is the vital force present in the body which binds the Jivatman with the body. As soon as prana comes out of the body the person is dead. Prana is present in the fresh air in ample amount. By getting more Prana from the atmosphere one gets more energy and thus strengthens himself. The process of Prana Sanchara enables the yogi to strengthen himself for more work.

Process- While remaining in Savasana posture keep the hands on the breast on the place where ribs separate. Now breathe rhythmically. Inhale air as much as possible and feel that you are taking prana which is being stored in Sun chakra inside the body below your hand. Now open your mouth and exhale and feel that the poison of the body is coming out. Repeat the process 5 to 10 times.

(5)Uttanpada Asana

While remaining in Savasana posture stretch the two legs, breathe inside and hold the breath. This is called inner-kumbhaka. Now lift both the legs about 10 inches up while keeping the legs close to each other and stretched. Remain in this posture for 5 to 10 seconds in inner-kumbhaka. Then bring down the legs stretched and exhale slowly. Repeat this exercise thrice.

This asana strengthens the spine and nerves and activates the internal organs.

Uttanpada Āsana

(6) Naukasana 1

While lying down on the back stretch both the hands on thighs. Inhale and while remaining in inner-kumbhak lift the head and legskeeping them stretched. This way the body takes the shape of a boat, that is why this asana is called Naukasana.

Naukasan 1

Remain in this position for sometime and bring the legs and head to the ground slowly. Repeat this āsana thrice. This asana strengthens the heart and lungs and activates stomach, intestines, liver and spleen.

(7) Naukasana 2

While lying on back stretch the legs. Also stretch the hands behind the head. Now inhale and hold the breath and lift both the hands and legs up giving the shape of a boat.

Naukasan 2

Hold it for sometime and while exhaling bring down both hands and legs slowly. Repeat this asana thrice. This asana increases digestibility and strengthens heart and lungs.

(8) Exercise of foot

Exercise of foot

Lie down on the back with legs stretched and hands close to thighs. Lift the left leg at about 45 degree keeping the legs straight and move the foot clock wise 10 times and antilock wise 10 times. Bring the left leg on the ground. Repeat the same exercise with right leg.

(9) Exercise of hip joint

Inhale and lift left leg, keepingknee joint straight and using hip joint move the leg round and round, clockwise 10 times and anti clockwise 10 times. The same exercise be repeated with right leg also.

Exercise of hip joint

The exercise of the foot, hip and knee joints removes arthritis and strengthens the ligaments of the joints.

(10) Markatasana

Markat means monkey. The asanais similar to the action done by monkey. Lie down on back and stretch both the hands wide apart with palms open upwards. Bend two legs and bring both the feet near hips. Now bring both the knees towards left side touching the left knee on the ground.See thatright knee is on the left knee and right foot on the left foot. The head should be twisted to the right side as shown in the picture.

Markatasana

Repeat the act by bending the knees towards right side. This asana removes the defects of the spine and releases gases from the stomach and removes constipation.

(11) Nabhichalana

Lie down on back with feet close and hands about one foot apart from the body, palms facing the sky. Bring both the feet a bit closer and raise the waist a bit and move the waist to one side and then to other side as far as possible. This way move the waist both sides without stopping 100 times.

Nabhichalana

This exercise activates almost all the body parts, external and internal. The digestion problems are alleviated completely.

(12) Pavanmuktasana

Lie down on the back with two legs close together. Bendleft leg at knee and bring the knee towards the chest and press it with bothhands, while trying to bring the knee to touch the chin. During this time keep the right leg straight.

Pavanmuktasana

Repeat this asana with right leg and then with bothlegs.

(13) Salbhasana

Lie down straight with face downwards. Keep a thick towel or thin pillow under the face. Keep both the hands by the side of your body with closed palms. Bring the two legs close to each other. Inhale, keep the chin on the pillow or towel, stretch the hands and legs and lift both the legs as up as possible. Keep the legs in this position for about 5 seconds. Exhale slowly and bring the legs on the ground. Relax the bodyand repeat the āsana.

Salbhasana

This āsana strengthens the vertebral column and activates the whole body.

(14) Makrasana

Like Savasana Makrasana also relaxes the whole body. For this lie down with face below and rest the head on palms by lifting it up with the support of elbows. This position relaxes the whole body.

Makrasana

(15) Dhanurasana

Lie down with face downwards. Spread the hands by the side of the body. Keep the legs straight close to each other. Bend both legs on knees, catch the feet with both the hands and while lifting the chest and head pull the legs backwards so that the body makes a round. Hold the breath and remain in this position for 5 seconds.

Dhaņurasana

In this asana the abdominal and chest muscles are stretched and spinal column is made flexible. The internal organs are activated.

(16) Bhujanga Asana

In this asana the look of the body is similar to that of a cobra, hence the name. Lie on the belly. Keep the palms under the shoulders and raise the head and neck upwards and backwards.

While looking upwards and holding the breath remain in this position for about 5 seconds. Then while releasing the breath slowly bring down the chest and head.

Bhujangasana

This asana activates the abdominal and chest muscles and the internal āsans.

(17) Vajrasana

For Vajrasana bend both the knees and keep soles of the feet on both the sides of anus, i.e. place the thighs on the legs one over the other and buttocks on the soles. The legs from the toe to the knee should touch the ground. The whole burden of the body is put on the knees and ankles.

After fixing the feet and the knees, put both the hands straight on the knees. Keep the knees quite close. Keep the trunk, neck and head in one straight line. You can sit in this āsana for a very long time comfortably.

Vajrasana

Sitting on this asana for some time every day strengthens the nerves and muscles of the legs and thighs. Sciatica vanishes, and flatulence is removed. There is beneficial influence on Kanda and nadis.

(18) Agnisar kria (Kapalbhati)

Sit on Vajrasana and keep the hands on thighs. Look forward and with the movement of the abdomen exhale forcibly forabout 20 times.Gradually increase the number of exhalation.

This pranayama removes constipation and problems of gas and other abdominal diseases.

(19) Sasankasana

Sit on Vajrasana, raise both the hands, inhale deeply and while bending the trunk forward put both the hands on the ground. The ankles and head also be brought on the ground. Exhale and retain the breath out side (Outer-Kumbhaka). Now breathe and slowly come to the Vajrasana position.

Sasankasana

This asana reduces extra fat from stomach, waist and hips. It also sooths the internal organs.

(20) Manduka Asana 1.

Manduka means frog. The posture of the body seems to be similar to that of frog, hence the name Manduka has been given to this asana.

Sit on Sukhasana. Bring the two legs backwards andthe two feet together. Bring the two hands below the knees and stretch the two knees wide apart so that you sit on the ground. At this time the left leg is bent towards the left and right leg to the right. Keep the eyes in the front. The breath should be normal. Remain in this position for about 10 to 15 seconds.

Mandukasana

To come in the original position sustain the body weight on the hands and take out the two legs from the underneath of buttocks.

This asana activates all the lower joints and reduces fat from the thighs and hips.

(21) Simhasana

Simha means lion and the posture in this asana is like a lion, hence the name Simhasana has been given to this asana.

For this first sit in Vajrasana. Keeping the ankles closer to each other bring the knees apart and put the two hands between the thighs on the ground. Keep the fingers inside. Then bend the trunk forward keeping the hands straight. Now shrink the abdomen, bend the neck forward, take out the tongue and make the sound like a lion.

Simhasana

This asana removes the problems of throat and tonsils. It also removes the problems of back.

(22) Brahma mudra

While remembering the three heads of Brahmā the head is moved in three directions, hence the name Brahma mudra has been given to this asana.

Sit in Vajrasana. Keep the hands on the thighs. Inhale deeply and take the head towards the back side as far as possible. Then bring the head upright while exhaling. Now bend the head in the front touching the chin to chest. This way move the head tn the back side and front side alternately. Repeat this action 10 times.

Now bend the head sideway touching the ears to the shoulders one by one, 10 times.

Brahma mudra

Next move the head round and round clock wise 10 times and 10 times anti clock wise.

This movement of the head removes tension and pain of the neck and head.

(23) Manibandh chakra

Manibandh means wrist and chakra means circular movements. Manibandh chakra means movements of wrist, hand and fingers.

Sit in Vajrasan and extend both the hands straight in front, at the level of shoulders, palms facing the ground with fingers straight. Bend the wrist joint keeping the palm and fingers up. Then bring the palm and fingers down. Repeat this exercise 10 times.

Then close the palms and move one hand clockwise and at the same time another hand anticlockwise, thusmaking circular movements of the two hands 10 times.

This exercise benefits movements of the wrist and hands.

(24) Exercise of Shoulders

Sit on Vajrasan and bend both the elbows and touch both shoulders with fingers. Now using shoulder joints move theelbows in round motion, first front, up, back, below and front. Make 10 rounds this way. Then make 10 rounds in apposite direction. By this the shoulder joints remain flexible.

Exercise of shoulders

(25) Manduka asana 2.

Sit in Vajrasana, close the palms of the two hands, keep them against the naval, press the abdomen, exhale and bend the trunk in front towards the ground as much as possible. Keep the eyes in front.

Mandukasana 2

Now come back in Vajrasana position slowly. Repeat the āsana thrice. This āsana activates the alimentary canal, pancreas and liver.

(26) Supt Vajrasana

Sit in Vajrasana and slowly bend the trunk backwards on the ground. For this help of elbows can be taken. Head also is brought on the ground. Now raise the back so that the body takes the shape of a bow. Keep the hands tied with each other on the chest. After remaining in this position for about 3 minutes come back in the original position. This is Supt Vajrasana 1.For Supt Vajrasana 2 remove the two feet sideways so that the buttocks come on the floor,

Supt Vajrasana 1

straighten the waist and the head so that the whole body is on the floor straight. Now put the two arms under the head and remain in complete relaxed position for some time.

Supt vajrasana 2

This asana removes indigestion, gas and constipation. Back bone becomes elastic.

(27) Janusirasana

Sit in sukhasan and stretch one leg. Keep one foot against the thigh of the stretched leg and try to catch the toe of stretched leg. Repeat the asana with another leg. This asana helps in applying the Pascimottanasana.

Janusirasana

(28) Pascimottanasana

Paschim means back side. Ttanasana means stretched. Pascimottanasana means stretching the back. In this asana the back is completely stretched.

Sit on the ground and stretch the legs stiff like sticks. Catch the toes with the thumb and index and middle fingers, while bending the trunk forwards. Try to touch the forehead to the knees. If possible try to keep the face between the knees. Fatty persons will find difficult to do it, but whatever is possible should be done. Only thing is that you have to stretch the back.

When you bend down, draw the belly back. This facilitates the forward bending. Bend slowly by gradual degrees. Take your own time. When you bend down, bend the head between the hands. Retain the pose for 5 seconds. Then gradually increase the period to 10 minutes.

Those who find it difficult to do the full Pascimottanasan, can do half pose with one leg and one hand and then with the other leg and hand.

Pascimottanasana

This asana is a specific for obesity. What Sarvangasana is for the stimulation of endocrine glands, so is Pascimottanasana for stimulation of abdominal viscera, such as kidneys, liver, pancreas, etc. This asana relieves constipation, removes sluggishness of liver, dyspepsia, belching and gastritis. Lumbago and all sorts of myalgia of the back muscles are cured. This asana also cures piles and diabetes. The muscles of the abdomen,

the solar plexus, the epigastria plexus, bladder, prostate, lumbar nerves, sympathetic cord are all toned and kept in a healthy, sound condition.

(29) Ardha Matsyendrasana

This asana twists and bends the spine side to side (lateral movements), thus it increases the elasticity of the spinal column.

Place the heel near the anus and below the scrotum. It can touch the perennial space. Bend the kneeand place the right ankle at the root of the left thigh and rest the right foot well on the ground close to the left hip-joint. Place the left axilla or arm-pit over the top of the vertically bent right knee. Push the knee now a little to the back so that it touches the back part of the axilla. Catch hold of the left foot with left palm. Then applying pressure at the left shoulder-joint slowly twist the spine and turn to the extreme right. Turn the face also to the right as much as you can do. Bring it in a line with the right shoulder. Swing round the right arm towards the back. Catch hold of the right thigh with the right hand. Retain the pose from 5 to 15 seconds. Keep the vertical column erect. Similarly you can twist the spine to the left side.

Ardhamatsyasana

This asana keeps the spine elastic and gives a good massage to the abdominal organs. Lumbago and all sorts of muscular rheumatism of the back-muscles are cured. The spinal nerve-roots and sympathetic system are toned. They draw a good supply of blood. This asana increases appetite also.

(30) Gomukhasana

Press the anus with left heel and place the right knee over the left. Raise the right hand and bend it towards the back side. Now bring the left hand from below the waist to catch the right hand fingers interlocking with left hand fingers.

Gomukhasana

Repeat the asana by changing the legs. This asana is beneficial in keeping the muscles of hands, back and neck.

(31) Sarvangasana

Sarvangasana is a very important asana of Hatha yoga. It gives wonderful benefits. Spread a blanket on the floor. Lie on the back quite flat. Slowly raise the legs. Lift the trunk, hips, and legs quite vertically. Support the back with the two hands, one on either side. Rest the elbows on the ground. Press the chin against the chest and apply Jalandhar Bandha. Allow the back-shoulder portion and neck to touch the ground closely. Keep the legs straight. Keep the eyes open on the thumbs of the feet or close the eyes and concentrate on Vishudha cakra. Breathe in a normal way.

Do not allow the body to shake or move to and fro. Remain in this position for about 15 seconds in the beginning. Gradually increase the time. With practice this time may be increased up to three minutes.

When asana is over, bring the legs down, very slowly with elegance and not with any jerks.

In this asana the whole weight of the body is thrown on the shoulders. You really stand on the shoulders with the help and support of the elbows. This asana can be done in the morning and evening. This asana should immediately be followed by Matsyasana (fish-posture). This will alleviate pains in the back part of the neck and intensify the usefulness of Sarvangasana.

Sarvangasana

Sarvangasana supplies large quantity of blood to the roots of the spinal nerves. It is this āsana which centralizes the blood in the spinal column and nourishes it beautifully. It keeps the spine quite elastic. It prevents the spine from early ossification. It helps a lot in maintaining Brahmacarya. It acts as a powerful blood- tonic and purifier. The muscles of the back are alternately contracted, relaxed and then pulled and stretched. Hence they draw a good supply of blood by these various movements and are well nourished. The muscles of the abdomen, the rectal muscles and muscles of the thigh are also toned and nourished well.

It tones the nerves and brightens the psychic faculties and awakens Kundalini.

(32) Matsyasana

Matsya means fish. This asana will help one to float on water easily with Plavini Pranayama, hence the name Matsyasana. In Plavini mudraInner-Kumbhaka is applied so that the body becomes lighter to float on water.

Sit on Padmasana and lie flat on the back. Stretch the head back, so that top of the head rests on the ground firmly on one side and buttockson the other, thus making a bridge or arch of the trunk. Place the hands on the thighs or catch the toes with the hands. By this the back gets good twist.

Do this asana for 10 seconds in the beginning and increase it to 10 minutes. When you have finished the asana, slowly release the head with the help of hands and get up. Then unlock the Padmasana.

Matsyasan

As pointed earlier, this asana is practiced after Sarvangasana. It relieves the stiffness of the neck and all crimpy conditions of the cervical region caused by long practice of Sarvangasana. This gives natural massage to the congested parts of the neck and shoulders. Further it affords the maximum benefits of Sarvangasana.

As the larynx and trachea are thrown open widely, Matsyasana helps deep breathing. It is useful in asthma, chronic bronchitis etc. on account of the deep breathing. It brings down the accumulated faecal matter to the rectum and thus removes constipation.

(33) Tolangulasana

Tolang means balance. In this asana the body is balanced on closed palms kept under the hips, hence the name Tolangulasana.

Sit on Padmasan and with this asana lie down on the back taking the help of elbows. Keep the closed palms under the hips and raise the legs having locked in padmasana and also raise the back and head, thus giving the shape of the body in balancing state. The chin should be kept close to the chest.

Tolangulasana

By this asan the large intestines are pressed and thus the constipation is removed. The lover parts of the body are also activated.

(34) Yoga mudrasana

Sit on Padmasana. Place the palms on the heels. Exhale slowly and bend forwards and try to touch the ground with the forehead. Try to remain in this position as long as possible.

Instead of keeping the hands on the heels, you can take them to the back. Catch hold of the left wrist with your right hand.

Yogmµdrasana

This asana removes all kinds of disorders of the abdomen.

(35) Setubandhasana

Setu means bridge. In this āsana the shape of the body becomes like a bridge hence the name Setubandh āsana.

Lie down on the back keeping legs apart. Then bring the legs nearer by bending the knees and raise the waist and back taking the help of hands, thus bending the body making the shape like a bridge. The weight of the body is rested on shoulders, head and feet.

Setubandhasana

This asana stretches the spine and muscles of back, hands, legs, chest and abdomen.

(36) Nabhidarshnasana

Nabhi means navel and Darśan means to see. Nabhidarshanasana means to see navel with a particular angle.

Lie down on the back.Rest the palms on the ground and lift the head, shoulders and back keeping the heel and palms on the ground. Keep the body straight and stiff, thus making a triangle with the ground. Theeyes should be kept on the navel.

Nābhidarsanasana

With this asana the muscles of the arms, shoulders, back, chest and legs are made strong, at the same time the spinal column is made flexible and intestinal organs are made active.

(37) Kondasana

Keep the body in Darshnasana position and stretch the neck and head downwards keeping the body stiff. In this asana the neck muscles are also stretched in addition to those affected by the Nabhidarsanasana.

Kodasana

(38) Ustrasana

Spread double layer of a thick towel or blanket and stand up on knees. The legs be kept 6 inches apart. The legs, ankles and toes be kept flat on the ground. Now bend the trunk, neck and head backwards and catch the legs with both the hands near ankles. Bend the waist forward. Thus the whole body makes a round.

Breathe normally. Remain in this position for about 5 seconds. For coming in the original position leave one hand and straighten the body slightly. Now leave another hand also and be erect on the knees. Then sit on theankles for some time.

Ustrasana

This asana removes the hardness of spine and activates the internal organs.

(39) Kandha chalana

Kandha means shoulder and chalana means to move. Kandha cālana means to move shoulders.

For this stand up onlegs in attention position. Look straight and move both the shoulders up and down, at least 10 times. Then relax the neck and move the head sideways, front and back and round and round.

This exercise relaxes the neck and shoulder muscles and increases their blood supply.

(4o) Tadasana

Tada means mountain. In this asana one has to keep the posture high and stable. For this stand in attention position and while raising the heels raise both the hands and interlock the fingers. Keeping the eyes fixed on the fingers raise the body on toes as much as possible. Remain in this position for some time. Repeat this āsana thrice.

Tadasan

By this asana the waist, hips and chest get proper shape and height is also improved.

(41) Pavan muktasana (in standing position)

Stand in attention position. Keeping the right leg firm on the ground lift the left leg and hold the ankles of the left leg firmly with the right hand and the knee with the left handNow press the knee against the chest and remain in this position for about 5 seconds. Repeat the āsana with another leg.

Pawanmuktasana (standing position)

This asan strengthens the hip joints and activates the muscles and intestines.

(42) Santulasana

Santulana means balancing. In this asana the body has to be steady on one leg, hence the name. Stand in attention. Stand firmly on right leg and lift the left leg backwards, bending the knees and catch hold of the ankle with left hand, and bring the ankle near hips. Lift the right hand up with fingers joined and upright. Remain in this position as far as possible. Breathe normally. Repeat the āsana with another leg.

Santulasana

By this asana theblood circulation in joints and muscles increases, the joints become flexible and the muscles stronger.

(43) Natraj asana

Natraj means dancing pose of Bhagwān Shankar. For this āsana stand in attention pose. Then while standing firmly on left leg, raise the right leg behind, and catch hold the feet of the right leg with right hand and pull it as much as possible. Now lift the left hand above and a bit forward thus balancing the weight of the body on left leg. After remaining in this position for some time bring down the right leg on ground. After taking some rest on standing position repeat the āsana while standing on right leg.

Natraj asana

This asana activates all the joints of the body.

(44) Padhasthasana

Stand in attention position and take both the hands straight up with palms facing front. Now exhale and while bending the body above waist try to catch the toes. While doing this the knees should not be bent. Then while inhaling slowly come in the erect position.

Padhasthasana

With this asana the bones and muscles of spinal column, neck, chest, waist and legs become stronger.

(45) Trikodasana

In this asana the body makes three angles, hence the name. Forthis stand up with legs apart.Bend the body towards one side. Now while keeping the right hand by the side of the right leg raise the left hand up and bend the body towards right side, bringing the right hand towards the right foot and bending the left hand touching the left ear with left arm. At this time the left hand becomes parallel to the ground with fingers kept straight.

Trikodasana

By this asana the spinal column becomes flexible and the abdominal organs are activated.

(46) Hanuman baithaka

Stand up with legs apart. Inhale and twist the body to left side. Then bend left knee and lower down it to the ground just to touch it. The right leg remainsfirm on the ground forming a right angle at the knee joint. Join the two palns pressing each other. Remain in this position for some time and come to the original position. Repeat the asana with another leg.

Hanuman baithaka

This āsana increases blood flow in the lower abdomen and legs.

(47) Surya namaskar

Surya Namaskar yogasana is mixture of many asans , by doing it the whole body is activated. It has 12 exercises out of which 7 exercises are done in a sequence and remaining 5 are reverse repetitions of earlier ones. Surya namaskar is done in the morning or in the evening to get mild sun rays on the body.

## Exercise

Exercise 1 (Namaskarāsana)

Namaskarasan

Facing thesun stand with folded hands, say- Om Mitray namah.

Exercise 2 (Parvatasana)

Inhaledeeply and raise both the hands and take them back bending the upper part of the body and head and say- Om Ravive namah.

Parvatāsana

Exercise 3 (padhasthasana)

Exhale slowly and at the same time bring both the hands forwards and by bending the body touch the toes with both the hands and say- Om Suryāya namah.

Padhasthasana

Exercise 4 (Ekpadprasrasana)

Inhale and bring forward right leg bending it at the knee. The left leg remains behind straight on the ground. Press the back, rest the two hands on ground and see upwards and say- Om Bhanuye namah.

Ekpadprasrasana

Exercise 5 (Bhudharasana)

Exhale. Bring the right leg near the left leg, raise the hips and press the head

Bhudhrasana

throughthe two arms and below them and say- Om Khagaya namah.

Exercise 6 (Astang Pratipadasana)

Keeping hands and feet firmly on the ground, bring down the knees and chest also to the ground. Keep the eyes in front. Thus both the hands, legs, knees and chest touch the ground. The waist is raised a bit and the elbows are raised up to the level of back. Now say the mantra- Om Puşne namah.

Sastang Pratipadasana

Exercise 7 (Bhujangasana)

Inhale and raise the head and chest and see up. The legs, waist and hands remain on the ground. The position of the body becomes like hooded cobra. The mantra for this āsana is Om Hiranyagarbhāya namah.

Bhujangasana

Exercise 8

Exhale and come to the fifth position and say- Om Marichiye namah.

Exercise 9

Inhale and bring the left leg in between the two hands. This position is similar to that of the fourth one. The Mantra is- Om Adityaya namah.

Exercise 10

Now come to the third position and say- Om Savitre namah.

Exercise 11

Now come to the second position and say- Om Arkaya namah.

Exercise 12

In the last come back to the first position and say- Om Bhaskraya namah.

## Walking

Morning hours are said to be beneficial if utilized for morning walk, after Pranayama, Meditation and Yogasan. The fresh air of morning hours is said to contain more amount of Oxygen and Prāna. During this period the amount of ultraviolet rays are also more. When one walks in the open in the morning hours there is much improvement in the health.

Walking in morning and evening is beneficial both physically and mentally. While walking there should not be negative thoughts. The mind should be free from worries. The cheerful mental status generates more energy and ananda. Many sick persons have regained health by morning and evening walks.

The speed of the walking also has its own effect. The speed of walking should be increased gradually. In the beginning the speed should be at the rate of 10 minutes per kilometer, thus 1.5 km in 15 minutes. Then gradually increase the distance and speed to 5km 45 minutes i.e. at the rate of 9 minutes per km.

Walking should be done regularly. Habit should be made for daily walking. While walking the posture should be straight and the hands should be sung freely and the stepsat uniform distance.
Chapter 4

# Mansic Yoga

The human personality includes Gross body, Mind and Atman. The body is the instrument for action. The mind is concerned with knowledge and human activity. The changeless and permanent reality is the Atman. Thus doing, knowing and being are the true manifestations of the human personality. Although the body, mind and Atman have different names and characteristics their harmonization and unification help man to raise himself from the human to the divine level. And the contrary, their alienation from one another, degrades him to the animal level.

Mind separates you from Atman. Until and unless mind is calmed down and absorbed in its source the Atman, you can not realize the Self. Therefore, in practicing Sadhana efforts are made to calm down the mind.

Mind includes Manas (mind), Buddhi (intellect), Chitta (memory) and Ahankara (ego), and mind assumes the subtle form of the Antahakarana. The particular names given to its different forms is based on the functions performed. When the mind does Sankalp-vikalp or will, thought and doubt, it is called mind (Manas); when it discriminates and decides, it is Buddhi; when it is the storehouse of Sanskars and seat of memory, it is chitta; and when it self-arrogates, and identifies itself with the physical body, assuming the doership of various activities, it goes by the name ahankara (ego). Thus, it may be seen that the mind, although basically one, displays these varied forms on account of the different roles assumed by it. Thus almost all activities of man are governed by mind. In fact man derives his name from possession of the mind.

Scriptures say, 'Your body is a chariot and your senses are the horses, your mind acts as the reins and your buddhi (intelligence) as the driver. It is only when the mind follows the buddhi that inner vision is developed. Inner vision leads to the experience of the bliss of the Atman.

External vision, however, subjects to untold sufferings. Body, senses, mind and intellect are instruments of the Atman, the Self. To lead purposeful and worthy life, you have to recognize the true nature of these instruments. They should work in harmony- Body is inert, it should be under the control of senses; senses should be under the control of mind, which has to be guided by buddhi, then onlythe Jivatman can be happy. When mind does not follow the instructions of buddhi and fulfils the demands of the senses then the man has to suffer. majority problems in the society are due to the whims of the senses which man tries to fulfill without bothering for the result, hence sense control is necessary.

## Sense control

Indriyas are ten in number- Five Karmendriyas (hands, legs, mouth, anus and reproductive organs); and five Jnanendryas (eyes, ears, nose, tongue and skin. Karmendriyas are to perform work (kriya shakti) as per the order given by the mind through the brain. Jnanendriyas are the instruments to take the outside messages to the mind and mind has to decide what to do.

The role of the senses is remarkable. The senses are subtler than the body. Heat and cold, sweet or bitter, beautiful or ugly, pleasant or repulsive, joy or sorrows are experienced only when the sense organs come in contact with the external objects. All the activities of the senses are oriented towards objects in the environment.

Senses are also called matras which means measuring instruments. Which is the sense organ that decides the taste of the food material ? It is the tongue. Which organ is capable of declaring whether a picture is attractive or ugly ? The eye alone is the measuring rod of this purpose.

The term matras applied to the senses, has yet another meaning. It indicates that the limit to what can be experienced by each sense organ has been prescribed by the God. For instance, the eye can only see, it can not here. Every one therefore, should make use of the sense organs with due regard to the functions and limits prescribed for each of them.

For example, the tongue has been given to the man to consume balanced food in only required quantity that is called Mitahar and to speak gently and sweetly, so as to give joy to others, and to communicate innermost thoughts and feelings to others.

The senses have been given the term Aswastha meaning horses or peepal tree (Sacred Fig, Ficus religiosa) leaves which are always restless. The senses of the man who has unbalanced mind can not be controlled, like the horses that have no reins.

Control of the senses must be primary aim of the man. Fleeting of sense objects give little momentary joy which is followed by endless misery. The senses are extremely powerful. They are the root cause for all the joys and sorrows of mankind. You should therefore, try to understand thoroughly the nature and role of the senses and harness them to your best advantage.

Since the sense organs are highly potent, the first and foremost task for man is to bring them under his control in order to lead an ideal life. In the midst of sensual pleasures, the mind is lead astray. Temptation forms the ground-work of all sins. Sin is an evil deed. Sin is willful violation of the laws of morality. It is transgression of the law of God.

A good, resolute start in virtuous life will give you peace and happiness. Do it now. Leave all evil ways. Follow the good. Be pure in life. You will attain God-Realization.

Mind, Speech and Work Power

Human beings have been bestowed with very powerful equipments which no other creature in the universe has got. They are Mind, Speech and Work power. They are also called **Iccha-Shakti** (Laxmi), **Vani-Shakti** (Sarsvati) and **Kriya-Shakti** (Kali). These Shaktis are the powers of Kundalini Shakti which dwells in Muladhara chakra of all human beings. However the major portion of the Kundalini shakti liesin dormant state and when awakened the man gets God-Realization. Purification of these Shaktis is called- Trikaran shuddhi (purity of all the three). Until and unless Trikaran shuddhi is done progress in the spiritual endure is not possible.

## Mindcontrol

Mind is not a gross thing, visible and tangible. Its existence is no where seen. It is made up of subtle matter of various grades of density with different rates of vibrations. It is only a bundle of thoughts. Thoughts give rise to acts, and what we enjoy or suffer in this world are the consequences of these acts. Thoughts are highly potent. They go with the man after the death also. Hence it is essential to keep out bad thoughts from our minds.

The mind or mental body varies from person to person depending upon his Spiritual status. The mental body forms a major portion of Aura of a man. In the developed persons it is well defined of pleasant color and larger in size; in the under developed it is ill defined and smaller in size. Mind is the main cause for difference from person to person.

Mind is part of Sukshma sharira but it operates through the physical brain. Brain is not mind as people think. Mind has its seat in the physical brain. It gains experiences of this physical universe through the Jnana-Indriyas and the vibrations of the brain.

Various states of mind:

Mind, though it is all-pervading throughout the body and outside the body, Inside the body its seat, name and functions change according to the state of the Jivatman..

1. Samanya manas

Mind at the waking state is called Samanya mind.In the waking state all the Indrias are working. They are in contact with the world and are constantly providing various types of informations to the mind, because of which the mind is always uneasy. In waking state the seat of mind is Ajna chakra.

2. Maha manas

In the dream the seat of mind is in the Vishudha-chakra in the throat region. In dream state the mind acquires the name of Mahamanas. Mahamanas is much more powerful than the mind of the waking state. It can present experiences of many lives in few minutes in dream. In dream the Indrias and the gross body are non-functional.

3. Uccha manas

Uccha manas means higher mind. In deep-sleep Indrias, mind and the body are non-functional. In this state there is no worry, no fear or no any desire. Uccha manas provides compete bliss to the man. The person is in Anandmay kosha. in deep sleep the seat of mind is Anahata chakra.

4. Dedipyaman Manas

When the sadhaka reaches the Turiya state, the state of pure Atman, the Mahakaran sharira, the mind shines in its full power. The man who attains this state is a Jeevanmukta.

5. Sarvoccha manas

At this stage the mind attains the form of Bhagwan Vishnu, the savior. Mind reaches to this stage when the sadhaka is in samadhi.

Man comprehends the world through the mind and hence its working should be completely watched. Because the mind is located between the Buddhi and the Prana both of which are filled with the fire principle- it tends to melt. Mind has water principle, which has the tendency to flow down. Fire on the contrary has the tendency to go up. The Manas because of its watery nature, tends to move downwards, become interested in petty things. Efforts have to be made to make the mind aim upwards.

The mind is ease-loving, ease-going and happy-go-lucky. The desire for ease and comfort is ingrained in the mind. It is full of petty desires. Do not try to fulfill your desires. This is one way of controlling the mind. Whatever object the mind likes much must be given up. Whatever objects the mind dwells upon constantly, thinks about very often, must be abandoned. This will develop your will power to control your mind. The aim of Sadhana is to stop the vagaries of mind so that the light of Atman can be experienced. The Self-Realization can be achieved only when the mind stops working. The mind manifests its influence in the state of waking and dream. The mind comes to a stand still in the state of deep sleep.

Mind is a priceless possession. It is God's greatest gift to man. The Scriptures have declared that the mind alone is responsible either for man's bondage or for his liberation. Only mind is responsible for upliftment or downfall of the man. Mind which runs after the Indriyas and desires drags the man towards the world, whereas, the pure mind takes the man towards liberation.

According to the Scriptures the mind is subject to three kinds of pollution- Mala, Vikchepa and Avarana.

Mind Pollution

If regular sadhana is not practiced then mind gets polluted in various ways, which needs to be cleared to lead a successful life. The types of pollytion are- Mala, Vikchep and Avaran.

1. Mala

Man commits many offences, knowingly or unknowingly, not only in this life but he committed them also in previous lives. The imprint of these acts is carried by chitta (memory), life after life like the dust accumulating on the surface of the mirror day after day. Thus the mirror of man's mind is covered in such dirt, which is technically termed as mala. On account of this mala, man is unable to see clearly the reflection of his real identity in the mirror of the mind.

Hence it is necessary to clean the mirror of the impurities covering it. This cleaning is done by regulating one's food and other living habits including recreation. Pasupatbramopnishad says, 'By avoiding forbidden articles in the diet such as meat, fish etc the chitta is purified. Complete removal of mala needs persistence and prolonged efforts.

2. Vikchep

The second distortion of mind, called vikchep, is the constant wavering of the mind, like movements of the reflected image in a mirror that is kept moving or shaking frequently. Mind havocs through the power of fluctuation. Fluctuation is Mar or Satan. It is this fluctuation that brings the downfall of a struggling aspirant. As soon as fluctuation manifests, various sorts of imaginations crop up. Imagination coexists with fluctuation. Imagination is as much dangerous as fluctuation.

Fluctuation and imagination are the two seeds of the mind. Fluctuation is the fuel, Imagination is the fire. The unceasing fire of imagination is kept up by the fuel of fluctuation. If the fuel of fluctuation is withdrawn, the fire of imagination gets extinguished. The mind becomes tranquil. It is withdrawn in to its source, the Atman.

To control this waywardness of the mind, one should undertake various practices, like meditation, prayer, bhajans (singing glory of GOD) etc.

3. Avarana

Avarana may be likened to a thick cloth covering the mirror of man's mind, which does not permit any reflection whatsoever of the image of the Self. The cloth is made up of ari-shath-varga, the gang of six internal enemies of man, viz. Kama (lust, desire), Krotha (anger), Lobha (greed), Moha (attachment), Mada (pride) and Matsarya (jealousy, envy).

The best means to remove this thick cloth of Avarana is to develop love for all .Love is God. All that you have to do is to achieve purity in thought, word and deed.

  1. Kama (lust, desire)

The desires that cling to the mind are the blemishes that tarnish man's inner consciousness. Control the senses; do not yield to their insistent demands for satisfaction. When the senses are negated, the mind disappears, delusion dies and liberation is achieved.

There is nothing wrong in having the desire to sustain life, such as food, clothing and shelter, but even for obtaining these there should be limit. One should long for only the Mitahar, cloths should be minimum and a simple house. To bring the mind under control we have to free ourselves from the entire process of mental agitation. Agitations are the very nature of the mind. When desires are eliminated the mind will go. If the mind goes, the sense of separateness will go. It has been said that the destruction of the mind is the means to the realization of the Divine. The cessation of the mind can be brought about by the gradual elimination of the desires, like the removal of threads from a cloth. Finally, the desires have to be consumed by the fire of Vairagya.

The less luggage one carries the more easily and quickly one can get through various stages and reach one's destination. The primary requisite, therefore, is the eradication of desires.The fickle nature of the mind acts as an impediment to man's spiritual progress and, therefore, it is imperative that every spiritual aspirant gains control over the mind if he were to drench himself in the delight of his soul

  2. Krodh (anger)

Anger is a strong emotion, excited by a real or a fancied injury, and involving a desire for retaliation. Anger arises from an idea of evil having been inflicted or threatened. Anger resides in the astral body, but it percolates in to the physical body, just as water percolates through the pores to the outer surface of an earthen pot. The blood boils. The eyes are blood-shot. There is great heat in the body. Limbs tremble. Lips quiver. Fists are clenched. And the man stammers and fumbles for words in great fury.

Anger is the enemy of peace. It is the foe of knowledge. It makes the man senseless. It makes him perfectly blind. It makes him its slave. Anger destroys reason and makes man do things which can not be dreamt of. The angry man can not decide what to speak and what not to utter. There is no sin that can not be committed by him. Under the influence of anger, man abuses, insults, and even murders his own beloveds and repents afterwards.

The fire you kindle for your enemy burns yourself. Anger acts as a boomerang, because it injures the man who becomes angry. It comes back to the angry man and does harm to him.

The cause of sin or wrong action in this world is desire. Anger is only a modification or form of desire. Anger is desire itself. The root causes of anger are ignorance and egoism. Anger arises when one is insulted, abused, criticized, when his defects are pointed out. Anger comes when someone stands in the way of gratifying one's desire. Anger manifests from loving one's own opinion, from desiring to be honored, from imagining that one is wiser than and superior to all others. Anger arises in him who thinks of his enemy. If you renew a number of times the same kind of thought of jealousy, envy, or hatred about the same person, the effect lasts longer.

Anger spoils the brain, nervous system, and blood. When a wave of anger arises in the mind, Prana begins to vibrate rapidly. You are agitated and excited. Blood becomes hot. Many poisonous ingredients are formed in the blood. Even three minutes of violent hot temper may produce much deleterious effects in the nervous system that it will take weeks or months for repair of the injury.

Methods to control anger

First try to reduce the force or Vega, its frequency, and duration. Endeavour to attenuate or thin out this formidable modification or Vritti. Do not allow it to assume the form of a big wave in the surface of the conscious mind. Nip it in the bud when it is in the form of irritability in the subconscious mind.

Drink a glass of water. Divert the mind now. Entertain divine thoughts. Do rigorous Japa or Bhajan. Repeat some prayer or slokas. Develop gradually the apposite positive divine virtues such as patience, love and forgiveness. The anger will gradually die by itself.

It is difficult to control anger but if one does regular meditation and purifies himself. Anger will slowly disappear.

  3. Lobha (greed)

Greedy man is not only very selfish, he develops jealousy and cruelty also to grab by all means. Kauravas were destroyed because of their greed only. Bhagwat puran says the greedy man can never be satisfied. Hunger is satisfied after taking food and water. Anger also is finished after some time , but greedy man is never satisfied even if gets every thing in the world.

Greed can be controlled by developing virtue of Tyaga..

  4. Moha (attachment)

You think of objects of senses. Attachment to these objects develops. From attachment, desire is born. When a desire arises, it generates Rajoguna and urges the man to work in order to possess the object of desire. When the desire is not gratified and when someone stands in the way of its fulfillment, the man becomes angry. The desire gets transformed in to anger. This is how the attachment with the worldly materials causes unrest in human life.

There are three great urges that bind man down to the lower forms of being. They are equally powerful and are always feeding one another. They are the sex urge, the taste urge, and the love of money. These have to be controlled by discipline.

  5. Mada (conceit, ego)

There is a marked increase in bad qualities, evil actions and cruel traits among human beings compared to the past. Ego is the cause for such decline. Hence egoism has to be sacrificed at the alter of human conscience and the six-fold beast of Ari-shath-varga (lust, anger, greed, delusion, pride and hate) has to be tackled through the subtle and more effective ahinsic treatment.

Ego arises due to the following things- Wealth, Knowledge, Riches, Power, Tap, Young age, Beauty and Caste. To be away from ego due the above assets one should think that there are many persons who have more assets than what he has. There is no need to be proud of them. These things are not going to remain with him for ever. They are very temporary achievements.

  6. Matsarya (jealousy)

When man finds that other person has more wealth or he is more happy than he himself he starts feeling against him. He then starts thinking as his enemy and tries to harm him by all means. Jealousy should not be allowedto grow as it harms more to himself than the other man. He should pray- "Loka samasta sukhina bhavantu"- All persons in the world should be happy.

## The Divine attributes

The Avaran on the Manas has to be cleared by adapting human values such as Sathya (truth), Dharma (righteous conduct), Shanthi (peace), Prema (love)Ahimsa (non-violence) and Anushasana (discipline).

  1. Sathya (truth)

Truth is of two types- 1. Spokentruth and 2. Eternal truth

Spoken truth\- Scriptures have said,Speak truth, speak truth with love, do not speak unpleasant truth. It means man should always speak only truth, not in a unpleasant way, but with love only.

At the moral level, Sathya relates to what is factually correct, notspeaking lies, nor going back on one's words or promise to others. The ethical perfection directs,Speak the truth. It implies truth as utterance of human soul or voice of inner conscience.

Eternal truth- Truth is the ultimate reality, the fundamental fact of creation, the God. The truth does not change with passage of time. It is not bound by the three modes of time- past, present and future. Truth is ultimate knowledge andlimitless Brahman.

  2. Dharma (righteous conduct)

Dharma is self-culture or devotion to duty of man for the betterment of others as for his own welfare. All the physical, social, religious and spiritual activities of man come under his Dharma. Dharma is the ethical perfection, without which, there is no spiritual progress. Without spiritual progress, there is no emancipation. Dharma is morality in principle.

Scriptures say, 'Speak truth and have moral conduct. According to Manu smritythe man should have ten qualities- Santosha (contentment), Chhama (forgiveness), Dama (strength to control senses), Aparigraha (loss of desire to collect unnecessary things), Pavitrata (purity), Indriya sanyama (control on senses), Budhi (intellect), Vidhya (Knowledge), Sathya (truth) and Akrotha (loss of anger).

Dharma is the light of life, as it removes all darkness inside and outside, and it gives eternal bliss and happiness. Dharma is essentially a social ethic to be observed by man as a member of the society, country and world, and as concerned with the selfless duty of safeguarding as much of the welfare of others as of his own.

  3. Santhi (Peace)

Peace is a state of 'a sound mind in a sound body' and a climate of consciousness of 'brotherhood of man and fatherhood of God'. Eternal peace is felt when mind is merged in Atman. As the spiritual achievement advances there is an inner of feeling of bliss and fulfillment. Peace is an equipoise mindset unaffected by transient joys or sorrows, fortunes or misfortunes. Bhagwan Krishna in Gita says- "The one who is unaffected by joy or sorrow, heat or cold, fortune or misfortune, sees nothing but God every where. He is always in peace."

  4. Prema (love)

The world has come out of love. God created the world so that He can love Himself. World exists in love and finally dissolves in love. Love is the principle of regeneration. To live is to love. No body can live without love. A life without faith, love, and devotion is a dreary waste. Divine love is pure love. It is Bhakti, devotion. It is an expression of oneness with the Supreme. Such love alone is sacred which is based on complete obliviousness to one's own self and is solely concernedwith yearning for God. In the ultimate reckoning, God is love and love is God. This is the type of love man is required to develop.

Man should have full faith in God, who is the embodiment of eternal bliss, is present in all beings without exceptions. Such persons have the feeling that God is present every where and in every thing in the form of love. They see nothing but love in every being. They see no difference between their 'own' people and others. Persons filled with such supreme love will experience bliss.

Human love takes a myriad form as for instance, between mother and child (Vatsalya: maternal love),husband and wife (Moha: infatuation), kith and kin (Anuraga: affection). Such love is of the nature of affection, attachment, fascination and even infatuation. It is based on self-interest, reciprocity, anticipation or obligation.

Lust is the lowest type of love. This is the type of love the present youth express for the apposite sex which sometimes leads to cruelty and violence.

  5. Ahimsa (non-violence)

Ahimsa is not to cause hurt and harm to any other living being either through thought, word or deed. Cleansing and purifying these three- thought, word and deed- has been called a Triputy in spiritual parlance.

Non-violence has to be cultivated as an active antidote to violence on the one hand and as a safeguard to the basic interests of mankind, on the other. In daily life to follow non-violence completely is not possible. There are instances when knowingly or unknowingly we hurtsome one or kill some creatures to safeguard our health. To avoid the ill effects of such deeds Bhagwan Krishna has suggested that Karmas (deeds) should be offered to God.

Non-violence has largely demonstrated its potential in the process of emancipation of man and freedom from foreign domination.

  6. Anushashan (discipline)

Man wholeads his life according to his viveka (promptings from Atman) is a disciplined man. True discipleship opens the vision. It kindles the spiritual fire. It awakens the dormant faculties. It is most necessary in one's journey along the spiritual path.

God has provided man with body, senses, mind and intellect. It is the duty of the man to keep them in discipline and work according to the wishes of the God for which he has taken birth.

So long as there is mind, there are all these distinctions of big and small, high and low, superior and inferior, good and bad etc. The highest truth is that in which there is no relativity. If you can transcend the mind by constant and profound meditation on the Atman, you will be able to attain the state beyond the pairs of opposites wherein lies supreme peace and the highest knowledge.

Each mind is connected with every other mind and each mind is, therefore, in actual communication with the whole world. This has advantages as well as disadvantages, depending upon the state of spiritual enfoldment you have reached. If your mind is attuned to uplifting thought forces, you draw in influences that will assist your spiritual growth. But, you have to build up your resistance against destructive thought-forces also. Train your mind to be antagonistic to undesirable concepts.

You are not the bodynor the mind. Mind is as much your property and outside of you as your limbs, the dress you wear, or the building you dwell in. The mind is different from 'I'. Mind is your instrument or tool only. One must know how to handle it. Master your impulses, emotions, and moods and rise from the position of a slave to that of a spiritual king who can rule over them with force and power.

The spiritual aspirant is to analyze himself and his habits very carefully and sincerely, and always strive through all his thoughts and actions to appreciate, to feel, and to express the highest principle of spiritual life. Discipline in all phases of life is absolutely essential.The spiritual aspirant has to rise to a state which is governed predominantly by the Sattva principle. Then at last he must rise above all three of the gunas and become tri-guna-atita (the description of the state of perfection which is beyond the gunas).

## Vani-Shakti (power of speech)

It is only the human being who can speak and express himself in the world. Ma Sarsvati is the power responsible for speech. The thoughts arise in the mind, which create vibrations in the Muladhara chakra.

The sound has four divisions-

  1. Para- Parafinds manifestation only in Prana. The Para voice is the root-idea or the germ-thought. It is the first manifestation of voice. The seat of Para Vani is the Muladhara chakra. In Para the sound remains in the undifferentiatedform. Para, Pasyanti, Madhyama, and Vaikhariare the various gradations of sound.

  2. Pasyanti- which finds manifestation in the mind. The seat of Pasyanti is the naval or theManipura chakra.

  3. Madhyama- finds manifestation in the Indriyas. Its seat is heart- the Anahat chakra.

  4. Vaikhari- whichfinds manifestation in articulate expression through throat and mouth. Tongue is the instrument to speak words.

The Vani-Indriya or the organ of speech (tongue) is a strong weapon of Maya to delude the Jivatmas and to distract the mind. Talkative people can not enjoy peace of mind. miscellaneous talking is a very bad habit. It distracts the mind. It keeps the mind always outgoing and makes a man unspiritual. Quarrels,disputes, etc. occur throughthe play or mischief of this turbulent Vani-Indriya. Tongue is the organ of speech. It can pronounce the sound gently or hoarsely depending upon the man, who wants to convey to others. The tongue which has been bestowed on us for edifying purposes, is being grossly misused. Words are like arrows. They injure the feelings of others.

Vani is a powerful weapon. With the help of Vani you can make friends and also foes. Scriptures say- speak only truth, but the truth also be spoken without hurting the person.

Speak truth. Speak with love. Do not speak unpleasant truth, but do not speak pleasant untruth. This is Sanatan Dharma.

Scriptures have cautioned against the following types of talks-

Speaking untruth

Back-biting

Excessive talking

The Vani indriyais very mischievous, troublesome, turbulent, and impetuous. It must be steadily and gradually controlled. Do not allow anything to come out from the mind through the tongue. Observe Mauna (Silence). If the tongue is checked, the eyes and ears also can come easily under control.

Tongue is the most important organ which has to do two functions- Taste (food consumption) and Speech. The tongue has been given to man to consume wholesome food which promotes his health as well as to speak gently and sweetly so as to give joy to others. The tongue, which has been bestowed on us for such edifying purposes is being grossly misused. It is being used for consuming harmful things such as drugs, smoking, eating Rajsic and Tamsic food, cheating and indulging in abuse of others,back-biting, and speaking harsh words that hurt others. If you can control your tongue, you have already controlled half the mind.

## Kriya-Shakti (Work power)

Kriya-Shakti or Karma signifies action or deed not only through the body, but also through the karmendriyas, jnanendriyas, mind and intellect. Any physical or mental action is karma. Thinking is mental karma. Karma is the sum total of our acts, both in the present life and in the preceding births. Karma means not only action, but also the result of an action. The consequence of an action is really not a separate thing.

The law of Karma means the law of causation. Wherever there is a cause, there an effect must be produced. A seed is a cause for the tree, which is the effect. The tree produces seeds, and becomes cause for the seeds. The cause is found in the effect and the effect is found in the cause. The effect is similar to the cause. No event can occur without having a positive, definite cause at the back of it. The grand law of causation includes the law of action and reaction, the law of compensation, and the law of retribution All these laws come under one general, all-embracing heading, viz., the Doctrine of Karma.

Without performingkarma (action) man can not live for even a moment in the world. With karma there is desire for the result, with the result man is inclined to do more work and for more fruits of the work and the cycle goes on, and for this he has to take another birth. Rebirth is the effect of karma. To break this cycle of rebirth Gita has advised to do the karma, as karma and for the sake of karma and offer the karma to God. The result of the karma is within the power of the God. Hencewhy the doer should have any attachment for the fruit of the karma. Vaman puran (scripture) has given direction for the type of work the man should do-"Do the karma as per the direction of Atman, and such work for which you are not required to hide from the noble persons."

When an action is performed without desire and without any feeling of egoism, then it may be called Karma Yoga. Remove your egoism. Remove your desire for fruit. When you perform action with this attitude, it becomes Yagna, it becomes work in the spirit of true sacrifice, it becomes tapas (penance), and it becomes Yoga; all three of these yagna, tapas and yoga convey the same idea. Every action performed by man should be sanctified in this way.

## The cleansing Process

Man struggles variously to attain Ananda. Ananda is the height of happiness, the embodiment of joy. It is sought in three different ways, according to the innate quality of the seeker- the satwik, the rajsik and the tamsik.

The **Satwik** path is poison in the early stages and nectar while coming to fruition. It involves firm control and regulation of the senses, of cognition and action. This will be very hard to accomplish. But as one progresses in practice, the joy increases and bliss is attained. How can such a goal be secured without undergoing hardships ? The scriptures say 'Happiness can not be won through happiness. Happiness can be won through misery. To achieve the satvik happiness that is positive and permanent, man must perforce take on trials and tribulations, loss and pain.

In case of **Rajsik** path, in early stages, the path is nectarine but later, it slides in to misery, for the happiness is derived through the senses from objects of the external world. The pleasure soon reveals itself as unreal, false and exhausting Ones the process starts, it drags on with no facility for rest. Man becomes too weak to pursue the goal of Dharma (righteousness), Artha (prosperity), Kama (wish-fulfillment) and Moksha (liberation) which are laid down for him. His intellect, imaginative skill, intuitive faculty- all are rendered lame. The blind pursuit of objective sensual pleasure has today resulted in this very calamity. Man has forgotten his true Divinity and surrenderedhis life to unholy activities.

People who prefer Tamsika path are unconcerned with the problems of the world; they sleep away their lives, depriving joy in sloth and darkness.

Of these three paths towards the goal of Anandaman must accept the Satwika road, whatever the hardship, the loss, the misery, the anxiety and the labor. He must attain the awareness of Divinity, the experience of Godhead and be established in the Ananda.

There is close relationship between prana and mind. When mind is controlled prana is also controlled. Similarly, when prana is controlled mind will also be controlled. Who so ever has conquered prana he has conquered the mind. Who so ever has conquered mind he has conquered prana.

Pranayama is the process by which both prana and mind can be controlled.

## PRANAYAMA

Prana means energy and Ayama means control. Prana is the sum total of all energy that is manifested in the Universe. It is vital and Sukshma (subtle). Breath is the external manifestation of prana. By exercising control over the gross breathone can control the subtle prana inside. The method of controlling the prana is called Pranayama.

Prana is that force which is functioning behind every faculty, physical, mental, intellectual and spiritual. In the human body prana is the sum total of all latent forces hidden in the body and also in the surrounding atmosphere. Heat, light, electricity, magnetism are all manifestations of prana.

As the dross of metals is burnt away by the bellows working on the fire, even so all the impurities of the body are consumed and all defects rectified by the controlling and regulating of the breath in proper ways.

Breath directed by thought under control of the will is a vitalizing, generated force which can be utilized consciously for self development. The breath which is taken in is called **Puraka** ; when this breath is held inside is called **Antah-Kumbhaka (Inner-Kumbhaka);** the breath taken out is called **Rechaka** and the breath held outside is called **Bahya-Kumbhaka (Outer-Kumbhaka).**

Prana is related to mind. Control of prana means control of mind. Mind can not operate without the help of prana.

## Nadi Sodhan

Nadi sodhan or Nadi suddhi is purification of nadis. If there are impurities in nadis the ascent of Kundalini in Sushumna nadi is impaired. Yogis have recommended different methods of nadi shodhan. Sadhaka can adapt any one of them suiting to his constitution and temperament.

(1) Soham Pranayama

'So' is for Parmatman and 'Ham' for Ahankara. While inspiring say 'So' and while expiring say 'ham'. This way Parmatman is taken in and Ahankara is taken out. This is called Soham japa. Soham japa is going on always but we are not aware of it.

The Prana enters the body with the sound 'So' and comes out with the sound 'Ham'. This way Soham mantra continues. In Twenty-four hours the Jivatman utters Soham japa 21600 times. This Japa is called Ajapa Gayatri.

The Ahankara makes us feel that we have separate identity. This pranayama makes us free from Ahankara and brings us near Parmatman and the nadis are cleansed.

For Dhyana Soham jap is very useful. Normally the respiration rate is 15 per minute. While doing Soham jap slow down the respiration rate to 4 or 5 per minute. This process will calm down mind which will help concentration on the point of Dhyana i.e. Dhyeya.

(2) Method used by yogi Gorakhnath

Inhale through left nostril and have kumbhaka meditating on Madipur chakra and exhale through right nostril. Then inhale through right nostril, have kumbhakaand exhale through left nostril.This wayall the nadis are cleansed within three months.

## Kumbhaka

There are eight types of Kumbhaka- Suryabhedi, Ujjayi, Shitali, Bhastrika, Bhramary, Manomurcha, Plavani and Kevali.

  1. Suryabhedi Kumbhaka

Sit on Padmasan or Ardhapadmasan. Close the eyes. Keep the left nostril closed with the right ring and little fingers. Slowly inhale without making any sound comfortably as long as you can through the right nostril. Then close the right nostril with right thumb and retain the breath by firmly pressing the chin against the chest. This is Jalandhar bandha. Hold the breath till perspiration oozes. This point can not be reached at the very outset. The Kumbhaka has to be increased gradually.

Release the Jalandhar Bandha. Then exhale very slowly without making any sound through the left nostril with the right thumb closing the right nostril with right thumb.

  2. Ujjayi Kumbhaka

Sit on Padmasana or Ardhapadmasan and apply Mulbandha by contracting the anus. Inhale slowly through both the nostrils in a smooth, uniform manner. Retain the breath as long as you can do it comfortably and then exhale slowly through the left nostril by closing the right nostril with right thumb.

Expand the chest when you inhale. During inhalation a peculiar sound is produced owing to the partial closing of glottis. The sound produced during inhalation should be a mild and of uniform pitch. It should be continuous also.

  3. Shitali Kumbhaka

Shitali kumbhaka cools the body and destroys glum and chronic dyspepsia.

Draw up the breath through the mouth protruding the tongue, fill the stomach and retain for some time. Then slowly exhale through both the nostrils. This is called Shitali kumbhaka.

  4. Bhastrika Kumbhaka

Bhastrika means air pumping bag of blacksmith. In this pranayama or Ardhapadmasan the air from lungs is pumped out similar to that of the bhastrika. Sit in padmasan with belly and neck erect. Close the mouth and exhale through the nostrils. Then inhale full breath so that it will fill the space, withnoise, between the neck and the skull. Then exhale and inhale like bellows of a smith. When you get tired, inhale through the right nostril, have kumbhaka and exhale through the left nostril.

The bhastrika kumbhaka clears the obstacles in the door at the mouth of Brahmnadi or the Sushumna. It pierces also the three Granthis or knots- Brahmā granthi, Vishnu granthi and Rudra granthi. It increases the gastric digestion, produces purity and gives pleasure and happiness.

  5. Bhramari Kumbhaka

Inhale full breath and have kumbhaka.Close both the ears with both the thumbs, put the two middle fingers at the base of the nose near the eyes, press the nose a bit and concentrate on the Ajna chakra. Now pronounce Om producing the sound similar to that of the dragon fly. Then slowly exhale. Repeat this kumbhaka thrice. The number can be increased.

  6. Manomurccha

For this kumbhaka the air is inhaled and the mind is fixed on Ajna chakra for a long time till the sadhaka looses consciousness.

  7. Plavini kumbhaka

The sadhaka who has mastered this kumbhaka can float on water for any length of time. He who practices this Plavini kumbhaka can live on air and dispense with food for some days.

The sadhaka drinks air slowly like water and sends it to the stomach. The stomach gets bloated a bit. The stomach is emptiedby gradual belching. The air is completely taken out by Uddiyana bandha and hiccough.

  8. Kevali kumbhaka

It is fourth pranayama when kumbhaka is done by holding the process of rechaka and puraka.

## Mudras and Bandhas

i.Mula bandha

The apana vayu which has tendency to go downwards is forcefully drawn up by contracting the anus. This process is called Mulbandha.

The apana vayu which does the function of ejection of excreta has natural tendency to move downwards. Through the practice of Mulbandh the apana vāyu is made to move upwards by contracting the anus and by forcibly drawing it upwards. The prana vayu is united with the apana and the united prana-apana vayu is made to enter the Sushumna nadi and the Kundalini is awakened.

ii.Jalandhar bandha

Contract the throat and press the chin against the chest. This forms the Jalandhar bandha.

This bandha is practiced at the end of Puraka and beginning of Kumbhaka. Generally this bandha is done during Antah-kumbhaka only.

iii.Uddiyan bandha

By pressing the Navel region back side forms the Uddiyan bandha. The word Uddiyan in Sanskrit means to "fly up". When this bantha is practiced the prana flies up through the Sushumna nadi. Hence the name Uddiyan has been given.

Empty the lungs by a strong and forcible expiration. The lungs will become completely empty when you exhale forcibly through the mouth. Now contract and draw up the intestines above and below the navel towards the back, so that the abdomen rests against the back of the body high up in the thoracic cavity. This is Uddiyana bandha.

The Uddiyan bandha is practiced at the end of Inner-Kumbhaka and beginning of Rechaka. When this bandha is practiced the diaphragm is raised up and the abdominal muscles are drawn backwards. If you bend your trunk forwards, you can easily do this exercise.

During practicing pranayama the three Bandhās- Mulbandha, Jalandhar bandha and Uddiyān bandha are practiced together, and the three are called Bandh-Tray.

iv.Ashvini mudra

The exercise of frequent contracting and relaxing the anus muscles is called Āshvini mudra.

Ashva means horse. Horse is in the habit of contracting and relaxing the anus, hence, this exercise has been named as Āshvini mudra. This exercise removes the diseases of anus and rectum.

v. Trataka

Trataka is steady gazing at a particular point or object without winking. Steady, without winking gazing an object till tears come out is called Trataka. This process can lead to Shambhvi mudra and the defects of the eyes are removed and Daivi Vision is obtained

vi.Shambhavi mudra

Meditation on Parmatma at the Ajna chakra is Shambhavi mudra

The place of Atman is said to be between the two eyebrows. When meditation is done at this place Atman is seen as Shambhu. That is why the exercise is called shambhvi. When shambhvi mudra is mastered the mind and prana become one, that is why the sadhaka can concentrate on the shakti chakras with open eyes also. The sadhaka seems to see outside, but he does not see as his Indriyās are not working, because mind is not working, the sadhaka remains in Ananda.

## Pratyahara

The sense organs- eyes, ears, nose, tongue and skin are made to provide information of the world. They are facing outwards. The mind has to withdraw from the senses, then only it can turn inwards.

Pratyahara is the ability of the Yogi to fully detach the mind from the organs of sense and all the psychological conditioning which such sense-dependence implies. This is like a tortoise withdrawing its head in to its carapace. Such withdrawal is very subtle as even if the activities ofthe senses is stopped the mind continues to work outside. This is to be controlled with the help of Buddhi.

For complete Pratyahara mastery over all the senses is required. As long as mind remains attached to even one sense, however lightly, that mind is in worldly bondage and the senses will have full sway.

The mind should see Daivatva in all objects of the Universe. When this realization is perfect, then absorption of mind in Supreme Consciousness is possible. Pratyahara does not so much deny the world, as it allows the Yogi to discover its real meaning. In order to approach the gates of liberation, all the other gates must be closed.

By closing all the gates (sense-organs), confining the mindin the heart, fixing the pransin the head, reciting OM and meditating on God, he who leaves his body, goes to the highest place.

The sadhaka should be convinced that the external world is maya-born and maya-sustained, that it has only mental and not fundamental validity. Without this conviction, the mind can not be led away from sights and sounds, tastes and smells that clue its activities.
Chapter 5

# Atmiya Yoga

God has created human beings in such a way that no two persons are alike. Even the homo-zygotically persons have some difference. Not only the body differs the mind also differs from man to man, because of the sanskars accumulated in several past births. Atman, however, is same in all creatures. The Atman is the common consciousness in all beings. A saint, a thief, a rich man, a scavenger, a dog, a cat, a rat,all have the same common Atman. It is the pure, absolute, essential consciousness of all the conscious beings.

## Jivatman, Atman and Parmatman

Inside the human body Atman takes the form of Jivatman, the individual Soul, which having sanskars in mind has to take birth after birth to free itself from the clutches of Maya. Mind, intellect, body and senses are her forms. Maya is the energy or mother aspect of God. Maya is inseparable from God. It is dependant on God.

Jivatman is the soul and Atman the spirit.The spirit with the causal (karan sharira) is the soul. Atman is the reflection of Parmatman. Atman is the light which is burning all the time in our heart. Atman emits light, which is felt in the central nervous system. The Spirit (Atman) resides in the Spiritual heart (Anahata chakra) and the Almighty Paramshiva on the top of the head in Sahastrara chakra.

Spiritual heart is different than the physical heart which pumps blood to supply oxigeneted blood to different parts of the body. Spiritual heart is in the Sukshma body which can not be seen.

Actually Jivatman is God, but as it is under the influence of senses, prana and mind; it has bound itself with the feeling of 'I' and 'mine' and thus it is entangled in different types of activities. Jivatman is limited to its body (finite) whereas Parmatman is infinite covering the whole universe. Thus Permatman is smallest than the small and biggest than big. Parmatman is everywhere. To join with its sourse Parmatma the Jivatma has to be free from the cluches of Maya- the Prakriti.

There is no bliss in the finite (Jivatman). Bliss is only in the infinite (Parmatman). Eternal bliss can be had only from the eternal Self. To know the Self (Atman) is to enjoy eternal bliss and ever lasting peace. Self-Realization bestows eternal existence, absolute knowledge, and perennial bliss.

The individual soul feels itself to be in bondage on account of ignorance caused by the power of Avidya (Maya). When the false belief caused by delusion is removed by knowledge of Atman, the state of Moksha is realized then and there, in this very life. To experience Self-Realization and Moksha man has to do rigorous sadhana.

Lord Krishna has said-"Man with balanced mental status leaves results of all his Karmas in this world only and gets liberation. Balanced mental status is obtained by practicing Yoga. Hence you start practicing Yoga."

Yoga is the process by which the identity of Jivatman and Parmatman which ever exists is realized by the yogi. It is so realized because the spirit has been pierced through the veil of Maya. The means by which this is achieved is the yoga process which liberates the Jivatman from maya.

Jivatman is in fact Parmatman who under the influence of maya thinks himself separate from Parmatman. Jivatman and Parmatman both have same properties i.e. Sat (Reality), Chit (Consciousness) and Ananda (Bliss).

Bhagwan Krishna says in Gita- "Jivatman which is residing in this body is my part only. As I am Sat-Chit-Ananda You also are Sat-Chit-Ananda." The only difference between Jivatman and Parmatman is that the Jivatman has the form and name in addition to Sat-Chit-Anand and Jivatman is under the influence of Maya (Prakriti), whereas, Maya works under Parmatman.

Sat

Sat means Truth, that which exists in all places (omnipresent), all knowing (omniscient) and all powerful (omnipotent). God being Sat is not bound by place or time, nor is He restricted to one particular object. Being present in every thing, he is present in our hearts, and we can find him there.

Jivatman has the same attributes as that of the God. Jivatmanis Sat. Every body wants to live. Those who are suffering very badly also do not want to die. This is the inner instinct. We want to live in such a way that there will not be any suffering, disease, death or an imperfection of any kind disturbing our existence.

Chit

Chit means knowledge. This is the natural tendency of human beings to get the knowledge of every thing. We want to know. We spontaneously feel that we have a right to attain a state where there will not be anything in this universe unknown to us. We are all looking for that state of realization. Our discoveries, inventions, and all the advancement of intellectual thought and scientific progress have been possible owing to that inner urge in man.

Ananda

Ananda is absolute bliss, the bliss of Consciousness. This bliss is far superior to the bliss obtained by getting material objects, the pleasure arising from seeing a beautiful form, hearing a melodious sound, tasting delicious food or experiencing the softness of a touch.

The pleasure borne of looking at a beautiful form or the sound or the touch remains so long as the object remains. Thereafter it disappears, whereas, the Anand experienced by Dhyana or Samadhi is ever lasting as it arises from within. When we attain the light of Self within ourselves, that light gives ever lasting bliss. So the Atman and Parmatman within is the form of Sat-Chit-Anand.

God dwells in the heart. He is always near you. He loves you. He can talk to you. You can not find God by the intellect but you can find him by feeling, meditation, experience and realization.

Swetasvetropnishad (scripture) states that both Atman and Parmatman are present in the body. Inside the body both Atman and Parmātman reside as friends as two birds reside on the same tree. Out of them Atman enjoys the fruits of karma (deeds) whereas, Parmatman only observes. Jivatman (Atman) is under the influence of attachment hence suffers, but when it realizes the glory of Parmatman then it enjoys the bliss.

God resides inside the body in the form of Shiva and Shakti. The Supreme Lord is represented as Shiva and His power is represented as His wife Shakti, Durga. Mother Durga is the energy aspect of the Lord Shiva. Without Durga Shiva has no expression and without Shiva Durga has no existence. Lord Shiva is only a silent witness. He is motionless, absolutely changeless. Shiva is Omnipotent, inactive. He is pure consciousness. Shakti is dynamic. The power or active aspect of the immanent GOD. Shakti is embodiment of power.

In human body Shiva resides in the Sahatrara chakra at the crown of the head. Shakti Kundaliniresides in the Muladhara chakra at the base of the spinal column. The Purusha and Prakriti now named Shiva and Shakti entered the human body through Brahmrandhra- the Crown. Shakti now named as Kundalini descended from the Crown to the Muladhara chakra encircling the Swambhu-Linga with three and half coils and remained dormant. The Shakti got the name Kundalini because it is in the form of a coiled serpent. Atmashakti Kundalini lies dormant in the form of three serpent coils in Muladhara chakra.

The feminine power Shakti (Kundalini) present in Muladhara chakra is actually our mother, individual mother. Kundilini is the Gauri and we have got Ganesh sitting in the Muladhara chakra.

Though the major part of the Kundalini shakti is in the dormant form, a small portion of it is active in the form of Iccha-shakti i.e. will-power (Lakchmi), Prana-shakti i.e. work power (Mahakali) and Jnana-shakti i.e. power of knowledge (Mahasarsvati), in the human body. The Kundalini shakti is situated in a triangular Agni chakra in the Muladhara chakra, where Mahasarswati occupies the left upper corner of the triangle, while Mahalakchmi occupies the right upper corner and Mahakali the lower corner of the triangle of the Agni chakra. For doing any work first of all Iccha is needed, then knowledge about the work, and that work has to be done with full force. The Kundalini energy, properly handled and controlled, can become a powerful tool in one's life.

## Virtues needed for success inYogabhyasa

Scriptures have laid down necessary requisites for success in Sadhana. For Spiritual life one has to fill his mind with the thoughts of Brahman. The eyes have to be trained to discover the footprints of God. In this process the mind is to be mastered. The mind is the pivot of thoughts and feelings. The mind is the thinking aspect of Brahman, the Absolute Consciousness.

The Absolute Self manifesting itself in imaginative activity is mind. However, instead of turning towards the Absolute, it turns towards the world and starts using the senses as its instruments for selfish motto. It forgets its source Atman.

If thoughts and activities of mind are sound, healthy, non-violent, filled with love, morally harmonious then peace is near at hand and Brahman can be attained.

There are four things in which every man must interest himself-

Who am 'I'?

Where from have 'I' come?

Where am 'I' going?

How long shall 'I' be here?

All Spiritual inquiry begins with these questions and attempts to find out the answers. It is a waste to have come in this world, if it is not known- where from you came and where to go? For this Atmavichara (thinking about the Self), and for successful arrival at the correct answers, Sadhana is essential. The answers must become part of experience.

There are three types of persons in the world- The first type are those who are fast asleep with regard to their sincerity to know about themselves and the Brahman. The second types are those ready to be awakened, and the third one those who are already awake.

The vast majority fall in the first group and a very few would be considered as being in the last group. The sincere aspirant who has developed necessary qualifications is known as the "ready to be awakened". They are the adhikari who can take benefit of the knowledge concerning Yoga.

The requisites necessary for an adhikari on the path of yoga has been laid down in the name of Sadhan-chatustaya or four fold discipline:

(1) Viveka

Viveka is discriminative power of Buddhi which develops by Shravan, Manan and Nididhyasan of religious books. Shravan means hearing or reading, Manan means thinking about that heard or read and Nididhyasan means practicing the teachings.

The discriminating power tells us what is right and what is wrong. It also tells us what is real and what is unreal.

The great Scripture Mahabharat says- God is the Truth, World is unreal, the Jivatman residing in the body is in fact God.

Whatever we see in this world is not truth, it is always changing. Every thing we see perishes one day. In the same way this body also will perish, even on knowing this we have very much attachment with the body. This is a matter of great surprise.

Viveka tells us that we should give more importance to the Self rather than the body. Body is only the instrument of the Self which has been given by the God for Self realization.

(2) Vairagya

Vairagya means control over the attachment towards the worldly things (renunciation) as they are of temporary nature. Too much attachment towards the worldly things is the cause of firm binding with the world. This leads to the continuous cycle of death and birth..

The world is the blend of Spirit and non-spirit. It is fully impregnated with Brahman. Keeping this in mind man has to use the worldly things accordingly. There is no need to have greed for the material things.

Vairagya implies strong dispassion and non-attachment. This attainment causes natural withdrawal from the enticement of sense pleasures. This results in the recognition of inner bliss, and peace.

Thus renunciation means remaining aloof and detached from everything. This detachment can be internal or external or both.

**Externally-** you have no object to call your own, no property, no home, no family, as they all are going to leave you.

**Internally-** One may have everything, but he remains completely detached.

The practice of dispassion makes the sadhaka fit for external and internal renunciation.

When there no longing for the enjoyable things even though available easily then we can say vairagya is achieved. The absence of Ahankara denotes the stage of Jnana. Vairagya comes when one feels the urge to give up all transitory enjoyments, having understood their temporary nature. Both discrimination (viveka) and dispassion (Vairagya) contribute to an understanding of the true nature of the Self.

(3) Shatsampat

Shat means six, Sampat means treasure- Six treasures. Theseare- Sama, Dama, Uparati, Titiksha, Shradha and Samadhan.

**Sama-** Sama means control of mind, its steadiness. The mind should not be attracted by the sense objects, knowing their transitory nature. Control the senses and the breath. Keep the mind engaged and observe its activity and with the help of Buddhi control it.

**Dama-** Dama means control of senses. The senses which run after various attractions should be controlled. This can be done by checking the vagaries of mind. This is called Dama.

**Uparati-** It is the condition of the mind in which it does not react to external objects. It is not affected with either the loss or gain of any kind. The man is always in happy condition. The man whose mind is not affected due to any trouble or any gain and who is away from any sort of attachment or fear or greed or anger is Muni- the realized person.

**Titiksha-** Titiksha or forbearance is a state when the mind can maintain a calm and peaceful attitude under all circumstances. The man whose mind is unaffected even at the time of someone's death or at the time of war or at the instance of much pleasure is called man of firm peace and viveka.

**Shraddha-** Shraddha means firm faith in the teachings and God. The man with firm faith and full control over his senses is called Jnani and God realized and gets firm peace.

**Samadhan-** Samadhan is Self settleness. It means the concentration of mind that comes by constantly affirming the existence of Brahman. Bhagwan Krishna says- 'O' Arjun you know that I am the seed of all creatures and Buddhi of all noble persons.

(4) Mumuksutvam

Mumuksutvam is the intense yearning for freedom. As per Yogavashistha, "For developing intense yearning for freedom the Sadhaka needs four qualities. They are- Sam, Vichar, Santosh and Satsang. Man desirous of freedom from worldly bondages should keep these four guards."

**Vichar-** Vichar means always keep remembrance of God. Know that 'I' am not body, nor senses, nor mind, nor intelligence. I am Atman which is encased in five sheaths- Annamay, Pranmay, Manomay, Vijanamay and Anandmay koshas. I am God, Sat-Chit-Ananda and I should cultivate these qualities.

Who am 'I'?and why I am suffering in this world ? This type of thinking is called Vichar.

Three forth part of Sadhana is said to be Vichar. When such thoughts are fixed in mind,then Sadhana becomes easier. For Self-realization this type of unrest is necessary.

**Santosam-** Santosam means self-contentment. With the grace of God in whatever condition the person lives, he lives happily and then such attitude of the person is called Santosham. The Santoshi believes that this is the will of the God. The person who is self-contented and has control over his senses, gets pleasure from all sides, such person remains calm and contented under conditions of poverty or enmity or friendship.

**Satsang-** Sat means truth, God; Sang means with; Satsang means- to join with God. Another meaning of Satsang is to remain in the company of God realized persons.

The nearness of God-realized persons improves the man in many ways- his buddhi sharpens, he starts speaking only truth, his sins are removed and his glory spreads; with the result his life becomes full of happiness.

In addition to above Upnishads have laid down following necessary qualifications for practicing Yoga-

He who is free from lust, anger, fear, error, greed, passion, birth, death, cupidity, melancholy, laziness, hunger, thirst, desire, shyness, pain, temper and extreme gladness is called Shiva.

God Krishna in Gita says that yogi should avoid all shorts of extremes in life such as over eating, doing fasts, over sleeping or not sleeping. This Yoga which banishes pain is attained by him who eats and behaves properly, whose actions are led by reason, whose sleep and wake are regulated.

## Mitahar

Mitahar means satwika, balanced diet in less quantity. Light, sweet and nutritious food forms the discipline of Mitahar. Heavy food leads to Tamsika state and induces sleep and laziness.

A wise sadhaka should be on mitahar from the beginning of yogabhyasa till he is successful in yoga, because over feeding is hindrance in sadhana. Lord Shri krishna has emphasized importance of Mitahar and proper way of life for a yogi. The sadhaka who regulates his diet and the habit of taking proper sleep and work only can be successful in yoga.

A sadhaka should observe perfect discipline. He should be polite, courteous, gentle and gracious in his behavior and self controlled, pure and devoted to God. He should not be slave of his senses.

Food plays a prominent place in yoga sadhana. Purity of food leads to purity of mind. Only satvika food should be taken. This helps in meditation. If the tongue is controlled all other Indriyas are controlled.

Type of food

Three types of food are described- Satvika, Rajsika and Tamsika. Satvika articles include- milk and milk products, grains, vegetables and fruits. The satvika food should be prepared in a simple way.

The diet which is too sour, hot, pungent and bitter having much chilies, salt, garlic, onions and which includes eggs, fish and meat comes under the category of Rajsika food. Rajsika food distracts mind. It excites passion and emotion

Non-vagitarian food and alcohol make the food Tamsika.

The sadhaka (spiritual seeker) should take satvik diet because food has major effect on mind.

Amount of food

The Sanyasopnishad (scripture) says the stomach should be filled as – Two parts with solid food, one part with water and one to be left for air.

When the food is taken only to fill half the part, then there will not be laziness and the man would be active as he was before taking the meal.

Source and preparation of food

The source and quality of food materials and also the preparation and the persons who prepare and serve the food, all affect the human mind. Hence care should be taken that the food ingredients have been procured in a right way. Similarly the mental attitude of the person who prepares and serves the food should be full of love. This way purity of thought and materials should be taken care of.

## Shravan, Manan, Nidhidhyasana

Shravan literally means "hearing", the process of "Gaining Knowledge". The knowledge can be gained by hearing the enlightened person or reading the Scriptures. The secret of success in the endeavor is to be able to retain the teachings, to assimilate them, and to make them one's own.

Manan means action of mind to understand the truth. The doubts are removed by analyzing the knowledge gained and finally demonstrative comprehension of the truth is gained.

Nididhyasan means meditation on truth. Nididhyasan is a constant and spontaneous flow of knowledge. The truth known becomes your own, he becomes what he believes.

The person has to exercise the powers of Shravan, Manan and Nididhyasan to realize the truth regarding the nature of Brahman, the world and Self.

The matter is perishable, God is imperishable; the Self also is imperishable; God and Self are one, say the Upnishads. The act of contemplation awakens grace.

The man has to realize that he is not separate from the God. Our fear is created out of this disparity- "God and I are different". This duality provokes fear, because we feel God is distant from us. When we look within and meditate, we discover there is no difference between God and we. As long as we do not discover this experience, we can not be at peace with ourselves. As long as we identify ourselves with the body, our mind can not think of our existence as transcending its limits. Meditation on impersonal (attribute less, formless God) is very difficult. To assimilate this Jnana Yogabhyasa is needed.

For Yogabhyasa the spiritual aspirant should prepare himself by engaging himself in 'Nishkama Karma Yoga', for self-purification and cultivation of virtues and practicing Japa as much as possible in order to earn grace of God. The importance of Karma yoga and Bhakti yoga cannot be overemphasized. Once the senses are controlled, and the heart purified, control of mind, concentration of its rays, and meditation become very easy. For this Abhyasa (regular and systematic practice) and Vairagya (non-attachment to objects of senses) should be taken care of.

For success in Sadhana, regularity, sincerity and complete faith in God and in the process adapted is needed. Care has to be taken to use specific place, time, food and atmosphere to avoid any disturbance in Sadhana.

## Sadhana

The goal of life is Self-realization. Man has to realize that he is not the body. He is also not the mind, neither intellect nor ego. He is Atman the reflection of the Almighty Parmatman. When he realizes this fact his attitude towards life becomes positive and he leads a happy life.

There are many techniques which are supposed to lead us to Self-realization or God-realization, but all of these Yoga is the one recognized by the sages and Avatars. Lord Shri Krishna in Gita says- 'O' Arjun, you become a Yogi because a Yogi is superior to those who practice austerity. He is also superior to a Jnani or those who follow the path of Karma.

There are two main lines of Yoga practices adapted for Self-realization-

  1. Dhyana Yoga (Meditation) and

  2. Kundalini Yoga

In both the methods the processes described in Astanga yoga, Mantra yoga, Hatha yoga, Laya yoga and Raja yoga are followed, the difference being in the level of importance given to one method over the other.

In Dhyana yoga the Spirit is seen as light (bindu) or sound in the heart. The place of Spirit in the body is said to be between 9th and 12th vertebrae, the place where the meditation is aimed. Dhyana yogin can obtain samadhi and liberation without awakening Kundalini shakti. Kundalini shakti is still sleeping in the Muladhara chakra, and none of the physical symptoms and psychical bliss or sidhis as acompaning with the rousing of Kundalini are observed. The Dhyana yogi gets Bhavana Samadhi affected through the negation of all thought form and detachment from the world.

In Kundalini yoga, the Kundalini shakti seated dormant in the Muladhara chakra is awakened and taken to the sahastrara chakra, where Self and Mother Kundalini unite with Lord Shiva and the yogi drinks the nectar of immortality. In Kundalini yoga one may involve unusual risks and difficulty, particularly when the body is not prepared to bear the power of awakened Kundalini. But in this process the yogis say that there is completeness and certainty of Realization through Kundalini shakti, along with the sidhis and intermediate and final enjoyment. At every centre to which the sadhaka rouses Kundalini he experiences special form of Bliss and gains special powers. Carrying Her to Shiva he enjoys the supreme Bliss which in its nature is that of liberation, and which when established in permanence is Liberation itself.

Dhyana yoga

Dhyana or Meditationstands for the Sadhana or the practice, by which the sadhaka meditates upon God and thereby unifies the three constituents, namely, the object of meditation, God, the person who is meditating, the 'I' or the individual, and the process, the meditation itself. The combination and oneness is meditation.

Without the help of meditation, you can not attain Knowledge of the Self. Meditation is the only royal road to the attainment of salvation or Moksha. Meditation is the keeping up of as unceasing flow of God-consciousness. All worldly thoughts are shut out from the mind. The mind is filled or saturated with divine thoughts, divine glory, and divine presence. This process is called Pratyahara.

Lakshya (Object of meditation)

You must have a mental image of God and the site of meditation before you begin to meditate. The Lakshya or object of meditation should be clear in mind. The sadhaka on any form of IstaDevata or Devi (favorite GOD). or internally on any shakti chakra in sushumna nadi. The two sites- the space between the eyebrows (Ajna cakra) and the heart (Anahat chakra) are said to be proper Lakshya for meditation. Maharshi Patanjali (Yoga Guru) says that one may concentrate wherever the mind finds satisfaction. Scriptures say the Self lives in the mind, but the mind can not know it.

One should be able to visualize very clearly the mental picture of the object of concentration. When concentration is deep and intense, the senses can not operate. When mind thinks of an object for concentration, it may think of its qualities and its parts also. The sadhaka gets powers depending upon the degree of concentration on different cakras and Tattva and awakening of Kundalini.

He who practices concentration for an hour daily has tremendous psychic powers. He will have a strong will-power and quick progress in sadhana.

Process of meditation

Meditation is the keeping up of an unceasing flow of God-consciousness. All worldly thoughts are shut out from the mind. The mind is filled or saturated with divine thoughts, divine glory, and divine presence. During meditation the body and surroundings are forgotten. Forgetting is the highest sadhana. It helps meditation a great deal. It makes the approach to God easier.

The sense organs- eyes, ears, nose, tongue and skin are made to provide information of the world. They are facing outwards. The mind has to withdraw from the senses and then only it can turn inwards.

Pratyahara is the ability of the Yogi to fully detach the mind from the organs of sense and all the psychological conditioning which such sense-dependence implies. This is like a tortoise withdrawing its head in to its carapace. Such withdrawal is very subtle as even if the activities of the senses are stopped the mind continues to work outside. This is to be controlled with the help of Buddhi.

For complete Pratyahara mastery over all the senses is required. As long as mind remains attached to even one sense, however lightly, that mind is in worldly bondage and the senses will have full sway.

The mind should see Daivatva in all objects of the Universe. When this realization is perfect, then absorption of mind in Supreme Consciousness is possible. Pratyahara does not so much deny the world, as it allows the Yogi to discover its real meaning. In order to approach the gates of liberation, all the other gates must be closed.

By closing all the gates (sense-organs), confining the mind in the heart, fixing the prans in the head, reciting OM and meditating on GOD, he who leaves his body, goes to the highest place.

The sadhaka should be convinced that the external world is maya-born and maya-sustained, that it has only mental and not fundamental validity. Without this conviction, the mind can not be led away from sights and sounds, tastes and smells that clue its activities.

Maharshi Patanjali has said, 'Yoga is annihilation of all mental functions.' Continued practice is needed for success in this effort. Gradually the thought waves subside. In the end all mental modifications are controlled. The Yogi enjoys perfect peace.

Meditation includes three processes in succession- Concentration (Dharna), contemplation (Chintan) and meditation. Deep meditation is followed by Samadhi. During concentration on the Lakshya, the object of meditation, the senses are active. This is the process below the level of senses. Concentration is needed for properly performing any work in daily life. If one wants to drive a car, unless one has concentration one can not drive it on the roads. All the usual functions, like walking, talking, reading, writing, eating, all these things we do only as a result of being able to concentrate. Concentration is called Dharna.

Dharna (Concentration)

Dharna is the retention or holding together of the collected consciousness (mind) for some time on the object of the meditation. For example, assume you are concentrating on a lotus. First visualize the lotus in full bloom; then see it as being yellow in color. Then imagine that the petals are red; then see the deity of the chakra. Thus when you have succeeded in holding the mind for some time, without wavering, you will have reached the second stage of Dharna.

Dharna of Five Elements

The Universe is the result of the wish of the BrahmanI am one, I should become many. First of all the Brahman divided Himself in to Purusha (Shiva) and Prakriti (Shakti), producing the sound OM which formed **Akasha** (Ether). Sound is the first attribute of Prakriti. The second attribute is touch. From sound and touch came the existence of **Air**. Shape or appearance is the third attribute. With the combination of sound,. touch and shape came the existence of **Fire**. Taste is the fourth attribute and with the combination of sound, touch, shape and taste, came the existence of **water**. Smell is the fifth attribute and with the combination of sound, touch, shape, taste and smell, the **Earth** came in to existence. Thus the five basic elements Ether, Air, Fire, Water and Earth came in to existence and these five elements are responsible for the existence of all the creatures and the Universe.

In practicing Dharna of the elements to reach the original source of the soul the sadhaka concentrates on the Shakti chakras representing earth, water, fire, air and ether, respectively and imagines the absorption of the elements in the reverse order of their formation and ultimately the Soul is able to reach its source, the Brahman.

Inside the body the area of earth is said to be from foot to the knee; from knee to anus the area is that of water. From anus to the heart the area is that of fire and from heart to eyebrows the area is that of air. The above eyebrows area is that of ether.

The dharna of earth is done in Muladhara chakra repeating the bijakchara Ln and remembering God Brahmā. Dharna of water is done in Svadhistana chakra repeating the bijakchara **Vn** and remembering God Narayan. Dharna of fire is done in Manipur chakra, repeating the bijakchar **Rn** and remembering God Rudra. Dharna of air is done in Anahata chakra, repeating the bijakshara **Yn** and remembering the Ishta devata. Dharna of ether is done in Vishudha chakra repeating the bijakchara **Hn** and remembering God Sadashiva.

In the great Scripture Mahabharat experience of a yogi practicing dharna of five basic elements has been narrated as under-

At the time of dharna of earth the sadhaka sees the whole atmosphere (sky) full of minute particles. Then he sees water everywhere, in the body, atmosphere and sky. When this subsides big flames of fire surround him. When this subsides he feels himself very light floating in the air. At the time of dharna of ether he sees only blue sky. At this time he has no body consciousness.

Priathvi-Dharna

Muladhara chakra represents Priathvi-Tattva (earth). By means of kumbhaka fix the prana and the chitta there as long as possible. Repeat the bijakchara Ln and meditate on the yellow square yantra and four headed Devata Brahmā.

The Dharna awakens Kundalini and the sadhaka is empowered with Darduri Siddhi- the power to rise from the ground.He can control breath, mind and semen. He enjoys natural Bliss. His prana enters the Brahma nadi situated inside the Sushumna nadi.

Jala-Dharna

Svadhistana chakra represents Jala-Tattva (water). Practicing kumbhaka on this chakra, repeating the bijakchara 'Vn and meditating on the crescent moon white yantra and Devata Narayana the sadhaka masters the Jala-Tattva.

The sadhaka will have no fear from water and gets the siddhi to walk over water. He gets many psychic powers, intuitional knowledge and perfect control over his senses. Kama, Krodha, Lobha, Moha, Mada, Matsarya and other impure qualities are completely annihilated.

Agneyi-Dharna

The fire-tattva is situated in the naval. Manipura chakra is the seat of fire. The yantra of this chakra is triangular of flaming red color. 'Rn is the Bija and the diety is Rudra. The prana along with the chitta should be fixed practicing kumbhaka on this chakra.

Success in the concentration confers mastery over the fire-tattva. Walking on the fire and other siddhis are achieved by meditating on this chakra. The sadhaka also becomes disease free.

Vayavi-Dharna

The air-tattva is of the color of smoke and the seat is Anahata chakra. The bijākşara is 'Yna' and the deity Isvara. The prana along with chitta should be fixed in this tattva.

He who meditates on this chakra has full control over Vayu-Tattva. He gets cosmic love and all other divine qualities.

Akashi-Dharna

Vishudha chakra is the seat of Akasha (ether)-Tattva. The color of ether tattva is blue and the bija 'Hn'. The presidind deity is Sadashiva. Success in Dharna of this tattva enables the sadhaka to become Trikala Jnani- who knows the past, the present and the future. He attains the highest success.

Chintan (Contenplation)

We must rise from being below the senses (that is the state of concentration) to the senses (that is the middle portion called contemplation); and from there we must rise above the senses, that is called meditation. Between concentration and meditation there is a border area which covers both and that is the area of contemplation. To be in that state of contemplation is to free yourself of worldly attachments. If you break away from all worldly attachments, all routine attachments in the world, then you will enter the region of contemplation. When you have completely broken away all your attachments, you break through the area of contemplation and you get in to the area of meditation.

These steps can also be described as starting from self-confidence, and then getting self-satisfaction and self-sacrifice, and the last step is self-realization. The ultimate step of self-realization depends upon the base of self-confidence. You must therefore develop as a first step confidence in your own self.

Process of Dhyana

Dhyana is the further stage of Dharna. In dharna mind is fixed on the point of meditation that is the stage of concentration. During **concentration** the senses work and help for one pointedness. Then comes the stage of **contemplation** when the mind is freed from the worldly attachments and the stage of meditation reaches when the 'I' the individual is immersed in the object of meditation and you forget that you are meditating. This is the stage of Dhyana.

In Dhyana there are three aspects or elements, viz., **Dhyata** (one who is doing meditation), **Dhyeya** (object of meditation) and **Dhyana** (process of meditation). The culmination of dhyana is when the three factors, viz. the meditator, the object of meditation and the act of meditation coalesce together and merge in to one. The sense of individuality of the mediator, sense of his separateness etc. is lost in that state. To have constant knowledge of that particular point, where the chitta has been concentrated by renouncing the factors apposed to such knowledge; Dhyana is attained.

Meditation is uninterrupted dwelling of one's Consciousness in the Cosmic Consciousness. That is to say, concentration (dharna) achieves such constancy that he himself grows unaware of the fact that he is engaged in meditation. He does not have to force his mind to remain fixed on one elevating thought, for steadiness, now becomes as natural as incessant and as vibrant for him as breathing itself.

During meditation the sadhaka should neither shut his eyes completely, nor open them wide. He should gaze at the tip of his nose with half closed eyes and concentrate on the Divine radiant power of Ajna chakra.

There are three kinds of Dhyana (meditation)- (1) Sthula (gross) dhyana, (2) Jyoti (luminous) dhyana and (3) Sukshma (subtle) dhyana.

The first is directed to physical figures or shapes. The second has light (flame) for support. The third is fixed on Brahman as Bindu (sukshma) and the Goddess Kundalini.

Sthula dhyana

Meditation on the form of Ishta-devata (deity) is sthula dhyana. Meditate on different portions of the body of Lord with fully concentrated mind one by one. The mind free of senses should be fully absorbed in the form of Lord.

Sit in padmasana or any other dhyanatmaka asana in front of the photo of Ishta-devata Do Soham pranayama and trataka. Concentrate on the head of the Deity and gradually on the lower part and then on the whole photo. Having trataka for some time on the whole figure, fix it in your heart, so that the Işta-devata and the Self become one.

Shri Sathya Sai Baba recommends meditating on Jyoti in place of any form of God, as all the forms described in the Spiritual literature ultimately are not the true and eternal form of Parmatman. Parmatman is essentially beyond all names and forms. Jyoti is nearer and truer representative of the nature of Parmatman and is a better suited object for meditation. Further light is a universally revered symbol, acceptable to people of all religions, faiths and countries.

Jyoti dhyana

In Jyoti dhyana the dhyeya (Parmatma) is considered as Jyoti (light) in the middle of the eye-brows or in the heart. Meditate on the God Shiva in the form of flame in the middle of the eye-brows.

Lit a lamp orcandleon the altar in front of you at a height equal to the height of your eyes. Sit in padmasana and have trataka on the flame. Then slowly bring the flame to the Ajna chakra and see Parmatman as light. Bring the light to your heart which is conceived as a lotus, the petals of which will open. The Jyoti is then moved to other body parts. There is no particular sequence, but important is the final body station, which is the head. There the light becomes a crown enshrining and covering the head.

The light is then moved outside, from the particular to the Universal. Move the light in to relatives, friends, enemies, trees, animals, birds, until the entire world and all its forms are seen to have the same light at their centre as has been found to be within oneself. The idea of moving the light in to the universal phase, the idea of universality is that the same divine light is present in everyone and everywhere. To impress this universality on the mind, we do spreading of the light outside one's own body.

One should understand that what comes about in meditation as one moves deeply in to it, is not the thinking of the light, but the forgetting of the body and thereby the direct experience that the body is not oneself. This is the stage of contemplation when the body is totally forgotten. It cannot be forced. It comes about by itself and is the stage that naturally follows correct concentration.

Seeing and moving the light here and there is to give work to the mind, to keep the mind occupied in the right direction so that the mind will not be thinking of this and thus interfering the process of becoming quieter. Spreading the light in to the universal phase, sending the light in to every other body, and when one is so concentrated in it that he is no longer conscious of his body, is the stage of contemplation.

As the contemplation deepens, the stage of meditation comes about of its own volition. It can not be forced. If the meditator remains conscious of himself and that he is engaged in meditation, then he is not meditating, but is still in the preliminary stage, at the beginning of concentration.

There are three stages- concentration, contemplation and meditation. When contemplation deepens it moves naturally in to meditation. Meditation is entirely above senses. In the stage of meditation the meditator, the object of meditation and the process of meditation have fallen away, and there is only One that is Parmatman. All that may change has fallen away and Tat Twam Asi, That Thou Art, is the state that exists.

As one gradually returns to his customary and habitual state of consciousness, the jyoti is again placed in the heart and kept lighted there through out the day.

If the devotee has a form of God to which he is particularly devoted, he may merge that form in to the jyoti, and that form is most attractive to him and is the object of his concentration and is seen to be within the light wherever it is seen, Or, the concentration may be just on the form of God, for God is universal in any form. Anything concrete, such as light, form, or sound may be chosen as the object of concentration. It is not possible to just move directly in to the stage of meditation.

Sukshma dhyana

Maharshi Gherand (Yoga Guru) described Kundalini dhyana as sukshma dhyana. With the help of Sambhavi mudra Kundalini shakti joining the spiritual Self (Atman) in subtle, acts off on her nuptial journey from Muladhara to Sahastrara chakra. The yogin requires to give his total attention to this delicate inner experience, hence it is recommended that he practices Sambhavi mudra. This allows for the blissful vision of the flame being swallowed up, and which, eventually leads to the union of Atman with Parmatman, the goal of samadhi.

## Samadhi

Samadhiis union with Jivatma with Parmatma. It is super conscious experience. The mind melts in the Eternal or the Atman, like salt in water or camphor in flame. It is a state of pure consciousness. Samadhi installs you in the Atman. Through Samadhi, the finite self is absorbed in the infinite or absolute consciousness. The unity of the Jivatman and the Parmatman is realized.

The knowledge that you obtain from Samadhi is divine knowledge. It is super sensual, intuitive knowledge where reason, inference, and testimony can not go. Samadhi is inner, divine experience which is beyond the reach of speech and mind. There is no language or means to give expression to it. The state of Samadhi is all-bliss, joy and peace. One has to feel this himself.

In Samadhi there is neither physical nor mental consciousness. There is only spiritual consciousness. There is only existence or Sat. That is your real Svarupa. The Jivatman or individual personality goes away. There remains Existence alone.

In Samadhi, there is neither meditation nor meditator. The meditator and the meditated, the thinker and the thought, the worshiper and the worshiped, become one or identical. The mind loses its own consciousness and becomes identical with the object of meditation. The meditator has dissolved his personality in the sea of God, drowned and forgotten there till he becomes simply the instrument of God. When his mouth opens, he speaks God's words without effort or forethought, through direct intuition; and when he raises his hand, God flows again through that to work a miracle. When the Buddhi is perfectly fixed in the knowledge of union of Jivatman with Parmatman – Samadhi is obtained.

Dhyana will culminate in Samadhi. Samadhi is of two types viz- Jada Samadhi and Chaitanya Samadhi. A Hatha yogi through the practice of Khechary mudra can sut himself in a box and remain underneath for months together. But this Samadhi does not give Jnana- the Self-Realizatin.

The Chaitanya Samadhi is the result of Raj-yoga and Kundalini yoga, in which there is perfect awareness. The yogi comes down with new Super conscious wisdom.

The aim of sadhana is to merge the individual Self in to the Universal Self.Samadhi is the eighth and last stage of Astanga yoga. For success in Samadhi one has to secure a strong foothold on the seven previous steps. The first step is to control the senses, the second is the control of the emotions (mind) and the third is the mastery over one dhyanatmaka asana. The next is the regulation of breathing and movement of the vital airs, the prana (pranayama). The fifth is the prevention of outer influences from deviating mind (pratyahara). The next is the one pointed attention on the point of dhyana (dharna), and then comes the real dhyana (meditation), on one's Reality, which easily leads to its realization in samadhi.

During dhyana when one is conscious of the meaning of the object of concentration only and when this meaning permeates one's knowledge and totally occupies or replaces it because of its growth and development one attains zero form loosing his own consciousness,that is Samadhi. In Samadhi the Manas is totally concentrated.

Samadhi means, 'Sham'- same/equal and 'dhi'-awarenes. It is the deniel of duality, the vision of sameness everywhere, becoming the One without a second. The 'I' has been liberated from the cocoon which it had spun around itself, it flies out in to the freedom where it belongs, the experience of boundless sky that knows no distinction or division.

Samadhi is the result of the preceding three practices of pratyahara, dharna and dhyana. Samadhi means revelation. When mind casts its highest degree of concentration on an object, and holds it there for sometime, the reality of the object reveals itself. The state of revelation of the subtle truth is the highest Samadhi. Brahman the inner reality of everything, subjective and objective, is realized Consciousness vanishes and super-consciousness manifests. You realize that you are the One without a second, which is present everywhere, in every atom.

## Kundaliniyoga

Before the formation of Universe only Brahman was there who when desired to be many, divided Himself in to Purusha and Prakriti. Purusha was named Shiva and Prakriti- the Shakti. The right portion was called Purusha and the left Prakriti.

The Prakriti developed three Gunas (attributes)- Satoguna, Rajoguna and Tamoguna and with different combinations of these Gunas created different components of the Universe. The samePrakriti has been named as Adishakti, Parashakti, Mahamaya and Mahakundalini.

The Purusha-Shiva and Prakriti-Shakti are in a state of dance in every part of the Universe and are responsible for all changes in it. Heat, light, electricity, magnetism and powers of five elements, all sorts of forces of the universe are manifestations of Shakti. Intelligence, discrimination, will-power, work-power, jnana-shakti etc. the forces present in the human body are all manifestations of Shakti. Even lust, anger, greed, egoism and pride are also Her manifestations.

The human body is a miniature Universe and contains all properties of the Universe. The Universe is of the shape of egg, that is why it is called Brahmanda (the Big egg)..

The Purusha and Prakriti now named Shiva and Shakti entered the human body through Brahmrandhra- the Crown. Shakti now named as Kundalini descended from the Crown to the Muladhara chakra encircling the Svayambhu-Linga with three and half coils and remained dormant. The Shakti got the name Kundalini because it is in the form of a coiled serpent.

The feminine power Shakti (Kundalini) present in Muladhara chakra is actually our mother, individual mother. Kundilini is the Gauri and we have got Ganesh sitting in the Muladhara chakra.

Though the major part of the Kundalini shakti is in the dormant form, a small portion of it is active in the form of Iccha-shakti i.e. will-power (Lakshmi), Prana-shakti i.e. work power (Mahakali) and Jnana-shakti i.e. power of knowledge (Mahasarsvati), in the human body. The Kundalini shakti is situated in a triangular Agni chakra in the Muladhara chakra, where Mahasarswati occupies the left upper corner of the triangle, while Mahalakshmi occupies the right upper corner and Mahakali the lower corner of the triangle of the Agni chakra. For doing any work first of all Iccha is needed, then knowledge about the work, and that work has to be done with full force. The Kundalini energy, properly handled and controlled, can become a powerful tool in one's life.

In Kundalini Yoga the creative and sustaining shakti of the whole body is actually and truly united with the Lord Shiva. The Yogi makes the shakti introduce him to her Lord and enjoys the bliss of his union through her. Kundalini sadhana mainly includes sadhana of Prana, Manas and Atman in a progressive way. Sadhana of prana is the Hatha yoga sadhana, the sadhana of Manas is that of the Raja yoga, whereas sadhana of Atman is Jnana yoga sadhana. Of course without Bhakti (love for the almighty) and Karma yoga nothing can be obtained. This way Kundalini yoga includes all types of sadhana, though these processes are different than the Tantrik sadhana.

In Kundalini yoga the processes of all the four streams of yoga are used. By following these processes the body becomes strong, sidhis are obtained and because of such definite changes the yogi gets encouraged for further continuation of sadhana.

Maha yoga is the term used jointly for all the above yogs. Kundalini sadhana is infact the sadhana of Mahayoga because many processes of the four yogs are adapted in Kundalini sadhana depending on the sadhaka. The Kundalini sadhana brings internal changes in the sadhaka because of which the sadhaka gets the bliss.

In Kundalini yoga the sadhaka approaches Lord Shiva through Mother Kundalini, so that She may introduce Her Spiritual child to the Father for its illumination or Self-realization. She leads the individual soul from chakra to chakra, from plane to plane and unifies him with Lord Shiva in the Sahastrara.

When Kundalini sleeps man is awake to the world. He has objective consciousness. When she awakes, he sleeps. He loses all consciousness of the world, and becomes one with the Lord. In samadhi the body is maintained by the nectar which flows from the union of Shiva and Shakti with Sahastrara.

Nadi Sodhan

Prana and mind move through the nadis. For their proper movements and the ascending of Kundalini shakti it is necessary that the nadis and shakti chakras are cleansed. If the Kumdalini is blocked in its upward flow by improper energy patterns or negativity, or by improperly prepared or cleansed, the process can create much havoc and may cause physical, emotional and mental distress. It is therefore, advised not to force the Kundalini awakening process before the body is ready for it. Poor posture and injuries can also create energy blocks.

Sadhaks who have prepared well by spiritual awareness and taking care of their bodies through yogasans will accomplish Kundalini awakening more quickly and easily. Blocked chakras can create problems in all surrounding areas- muscles, nervous system and the glands. With open and flowing chakras a person will feel vibrant and radiant ready to live life fully. A person with partially or fully blocked chakras, will lead to confusion, depression and off-centered feeling. Scriptures have suggested a variety of methods to clear the nadis and the chakras.

Sit on padmasana or other dhyanatmak asana. Close right nostril with right thumb and inhale through left nostil, have inner kumbhaka to the capacity and exhale through right nostril. Repeat the process by inhaling through right nostril and exhaling through left nostril. This is one pranayama. To begin with have 10 pranayams and increase the number gradually. Inhale through the left nostril, have inner-kumbhaka and exhale through the right nostril. ThenInhale through the right nostril, have inner-kumbhaka and exhale through the left nostril. Repeat this exercise 20 times. This should be gradually increased. as much as possible. With this pranayama the nadis are cleaned within three months.

Cleansing of the nadis is experienced by positive changes physically and mentally. Excessive fatness and leanness both are corrected to normal health and the body becomes attractive. Mentallythe person becomes balanced and his speech becomes polite.

Nadi Sodhan process should be followed with Suryabhed kumbhaka, Ujjai kumbhaka, Shitali kumbhaka, Bhastrikakumbhaka and Bandha-Traya.

The whole process of Kundalini yoga sadhana is very slow. For success in this sadhana one has to master in all the steps of Astanga yoga- Yama, Niyama, Asana, Pranayama, Pratyahara, Dharna, Dhyana and Samadhi. Apart from this he should have full faith in Prmatman, Self and the process he is following. He should enjoy sadhana process. Kundalini sadhana includes following steps-

  1. Knowing and understanding the purpose of human life, development of firm faith in Almighty Parmatman- Shravan, Manan and Nididhyasana will change his attitude towards life.

  2. Preparation of Self- Physically, emotionally and mentally. Cleansing of Nadis and Shakti chakras.

  3. Awakening Kundalini shakti.

  4. Gradual ascending of Kundalini and passing through the shakti chakras.

  5. Merging of Kundalini and Self with Lord Shiva and getting Parmananda.

Sadhaks who have prepared well by Spiritual awareness and taking care of their bodies through pranayama and yogasans will accomplish Kundalini awakening more quickly and easily. Without such preparation forceful efforts in Kundalini awakening (Hatha yoga) may do more harm than the benefits. If the Kundalini is blocked in the upward flow by improper energy patterns or negativity or by an improperly prepared or cleansed body, the forceful efforts of Kundalini awakening may create havoc and may cause Physical, Mental and Spiritual distress.

Energy blocks are caused by locked-in attitudes or feelings or old emotional or mental scars. Poor posture and injuries can also create energy blocks. Blocked chakras can create problems in surrounding areas- muscles, nervous system and the glands. With open and flowing chakras, a person will feel vibrant and radiant ready to love life fully. A person with partially or completely blocked chakras, will lead to compression, depression and off-centered feeling.

Pain in a particular chakra indicates that the chakra is trying to open. Put your consciousness in to the chakra, allowing thoughts and feelings to come to your awareness. When awareness comes pain or the block will generally disappear. Shravan, Manan and Nididhyāsana will help in clearing the energy blocks in Nadis and Shakti chakras. All who go through strong Kundalini cleansing will change their whole Phylosophy of life and how they want to live out that philosophy.

Good health practices are a must to undergo sadhana as your system is going through enough strain. As much as possible maintain a balanced diet. Get plenty of rest more than usual. It need not be sleep, but rest for entire system is essential.

Physical exercise is a must, whether you feel up to it or not. Yogasans and walking are helpful. These exercises break down the blocks. Strenuous exercises are not necessary.

Shallow understanding and lack of love cause more rigid blocks than other human deficiencies, such as fear, ego and greed. The feeling of control and at the same time bringing more awareness to the situation remove the blocks.

In sadhana there should not be break. Care should be taken to maintain time and place also. Daily routines also help stabilize any 'weirdness'. It is best if you design your own daily routine to fit your personal needs. You may think of discipline yourself to follow your daily routine.

Cleansing the chakras

Removal of blocks from the nadis and chakras helps in free flow of Kundalini shakti both before and after its awakening. In the normal course also there is flow of some energy in the form of Iccha-shakti, Kriya-shakti and Jnana shakti. Removal of the blocks from the nadis and the shakti chakras increases the availabilities of these shakties. By this positive changes occur in the personality of the person. His thinking becomes rational and he has answer to every problem. He feels presence of God all around; God is within and without at all times. He lives in constant oneness with God.

The best method for cleansing the shakti chakras is to meditate on the selected chakra repeating its bijakchara and remembering the its Deity. Concentrate on one chakra at a time for few minutes. Kundalini shakti itself may pick the chakra it wishes to work on; let this happen. When finished diffuse the energy through out the body or through the Sahastrara chakra. Never leave it concentrated on one area.

When spontaneous cleansing occurs, do not interfere and if possible take time for the blessing, a blessing and recharging force. You may end the exercise by diffusing the energy in the body or taking them to the crown chakra and combining them with the Divine energies letting the combination shower over the system.

Awakening of Kundalini

There are three channels in the spinal column for passage of energy- The one on the right is called **Pingla** , that on left, **Ida** and in middle one is the **Sushumna**. Ordinarily the sushumna is closed, blocked as it were, at the bottom of the channel; as a result the energy can not enter it. This is what has been called the 'sleeping' state of Kundalini.

The objective of yogis is to awaken this potential power, the Kundalini shakti. When awakened it travels up the sushumna, until it reaches Brahamrandra at the top of the brain, at which place it unites with the infinite. As it travels upwards, it travels through six chakras, which represent different stages of spiritual enfoldment. Symbolically, these centers are referred to as lotuses. The full blooming of each lotus symbolizes the enfoldment of certain spiritual state.

The Kundalini shakti, rising through the spinal column, at last reaches the Sahastrara, the thousand petallotus in the brain. There the Kundalini 'confined' within the system of man, merges with the Infinite in samadhi. That is the uniting of the Self with the Higher Self, the goal of the yogis. This is the Realization.

The success in Kundalini yoga is largely depended upon the deepness in meditation. During deep meditation, the activities of prana increares. prana attracts apana and apana also attracts prana. This action of prana and apana activates Kundalini. The level of awakening would depend upon the deepness of meditation. At this stage the inner process which is set up should not be disturbed and there should not be any thought. Only enjoyment should be there. If this process is stopped then there is possibility that sadhaks balance of mind is disturbed.

Sadhnas recommended for Kundalini awakening

For awakening Kundalini, the Yoga-Kundalini Upnishad describes four divisions of Sahit Kumbhaka– Suryabhed Kumbhaka, Ujjayi Kumbhaka, Shitali Kumbhaka and Bhastrika Kumbhaka and Bandha-traya..

Kundalini pranayama

For awakening Kundalini, the Yoga-Kundalini Upnishad describes four divisions of Sahit Kumbhaka– Suryabhed Kumbhaka, Ujjai Kumbhaka, Shitali Kumbhaka and Bhastrika Kumbhaka.

Swami Shivanand has recommended Pranayama for awakening Kundalini as under- Close the right nostril with your right thumb. Inhale through the left nostril till you count 3 Oms slowly. Imagine that you are drawing Prana with the atmospheric air. Then close the left nostril with your little and ring fingers of the right hand. Then retain the breath for 12 Oms. Send the current down the spinal column straight in to the triangular lotus, the Muladhara chakra. Imagine that the nerve-current is striking against the lotus and awakening the Kundalini.

Then slowly exhale through the right nostril counting 6 Oms. Repeat the process from the right nostril as stated above, using the same units, and having the same imagination and feeling. This Pranayama will awaken the Kundalini quickly. Do it 3 times in the morning and3 times in the evening. Increase the number and time gradually and cautiously according to your strength and capacity.

In this Pranayama, concentration on the Muladhara chakra is the important thing. Kundaliniwill be awakened quickly if the degree of concentration is intense and if the Pranayama is practiced regularly.

When Kundalini is meditated as fire and when the Prana strikes forcefully on it then Kundalini is awakened easily.

The dormant Kundalini is like a thin thread. It awakens with striking fire and enters Sushumna nadi. This way it opens the door of liberation.

Ascending of Kundalini

Even when Kundalini is awakened, it does not proceed at once to Sahastrara chakra. By further yogic practices, the sadhaka has to take it from chakra to chakra, one by one.

The concentration on Kundalini shakti with Bijakchara "Yn" causes revolution of Kama vayu- a form of Apana vayu and the fire which is around Kundalini is kindled. With the result the Kundalini shakti who lay asleep around Svayambhu-Linga with her coils three circles and a half, closing the entrance of the Brahmdvara is activated. The Jivatman with five vital airs, the manas, the intellect, the Ahankara and the Indryas unite with DeviKundalini. The Kundalini then rises and moves upwards.

On the upward movement, Brahman, Savitri, Dakini shakti and Bija are dissolved in the body of the Kundalini. The element Prithivi is converted in to the Bija " **Yn** " which is also merged in her body. WhenKundalini leaves the Muladhara, the lotus which on the awakening of Kundalini, had opened and turned its flower upwards, again closes and hangs downwards. As Kundalini reaches the Sahastrara chakra, that lotus opens out and lifts its flower upwards.

Upon entrance of Kundalini in Swadhisthana chakra Mahavishnu, Mahalakshmi, Sarswati, Rakini, Dev and Devikas residing therein are dissolved in the body of Kundalini. The Prithivi or Bij " **Ln** " is dissolved in Apana and Apana is converted in to Bija " **Vn** " and remains in the body of Kundalini.

When the Devi reaches the Manipur chakra all that is in the chakra merges in Her body. The Varun Bija " **Vn** " is dissolved in fire, which remains in body of the Devi as the Bij "Rn". This chakra is called Brahmagranthi. The piercing of this chakra may involve considerable pain, physical disorder and even disease.

Kundalini next reaches the Anahata chakra where all which is therein is merged in Her. The Bija of Teja " **Rn** " disappears in Vayu and Vayu is converted in to its Bija " **Yn** ", which is merged in to the body of the Kundalini. This chakra is known as Vishnugranthi (knot of Vishnu).

Even after Kundalini has reached the Sahastrara it can drop to Muladhara chakra. The Yogi can also stop it at a particular chakra. When the Yogi is established in Samadhi, when he has attained Kaivalya,Kundalini will not come back to Muladhara.

In meditation Bhavana is more important than the actual process of meditation. In the beginning attention should be taken slowly from Muladhara chakra to Sahastrara chakra. After sufficient practice we may feel throbbing in Muladhara chakra and slow ripple of movements along the spine as the Kundalini starts to rise from the base of the spine to the top of the head. In our fingers also there may be tingling feeling and cool or hot sensation. These feelings should be ignored and thoughtlessness should be achieved.

Intense and constant meditation is necessary for entering in to Samadhi. Purity of mind leads to perfection in Yoga. As the concentration deepens thoughtlessness occurs. At this stage the process of meditation takes its own course. One should not interfere in this process, only Bliss should be enjoyed. Let the mind fix on the centre where it gets satisfaction.

Concentration and meditation on the Shakti chakras is only a modification of Jnana **Yogika Sadhana**. Concentration and meditation on different centers of energy belongs to **Raja Yoga**. Concentration at the different chakras and Nadis and awakening the Shakti through physical methods belong to **Hatha yoga**. Concentration and meditation on the Devata presiding deity of deferent inner chakras, may be taken as an advanced course in **Bhakti yoga**. For quick success, different methods of Sadhana should be combined. KundaliniSadhana includes all the methods of Sadhana.

The body will exist even after Kundalini has reached Sahastrara chakra, but the Yogi will have no body-consciousness. It is only when Kaivalya has attained that the body becomes lifeless.

Dharna is concentration on the object. In concentration all the senses are geared in to action. This is an activity within the sphere of the senses. Concentration thus, is subservient to and is dependent on the functioning of the senses. Dhyana transcends senses. Senses are to be silenced and put out of function and one has to go above and beyond the sensory experiences for delving in to dhyana. It is the further stage when the continuous image making drops from consciousness. Only super-consciousness remains. The self is expanded in to the infinite.

A Realized Yogi

The true greatness of a realized yogi is indescribable. His actions are perfect and holy, his speech sweet and short, inspiring and impressive, his eyes are serene and steady, his looks are merciful, gestures illuminating. He is omniscient; he has intuitive transcendental knowledge and clear insight in to the very heart of all things and beings. You will experience a deep sense of peace and harmony, great elevation and inspiration, in his presence. Such person is called Jivanmukta.

The Jivanmukta or liberated sage is absolutely free from egoism, doubt, fear, and grief. The Jivanmukta has perfect contentment, unruffled peace of mind, deep abiding joy and bliss, possession of super sensual knowledge, and ability to clear any kind of doubt of the aspirants.

A realized person is free from the trammels of mind and matter. He is absolutely free from hatred, lust, cares, worries, and anxieties. All desires are burnt. It is a state of plenum of absolute satisfaction. There is no gain greater than this, no bliss greater than this, no wisdom greater than this. Every body will surely like this state of beatitude or final emancipation. It is the final goal of life.A realized yogi is a sustainer of the world. He is a source of perpetual inspiration. His very presence is a thrilling and inspiring.
Chapter 6

# Daily Sadhana

The word Sadhana is the combination of Sa + Dhana. Sa means Divinity and Dhana means wealth. Thus Sadhana means efforts to know and attain Parmatman the treasure. Atman is identical with Brahman (Parmatman) and Brahman is identical with Atman. Atman governs the individual body, whereas, Parmatman governs the Univers.

Man is neither the body, nor mind. He is Atman but he ignores this fact because Maya (Maya includes- Body, senses, mind, and intellect) which hinders the Atman to express itself. Atman is situated under the five sheaths as Jivatman covered with Manas (mind) which is full of Sanskars accumulated during several births.

Man is aware of the body and also the mind, but he is ignorant of Self the Atman. Until and unless the mind is made to the state of Amanaska (inactive) we can not experience Atman.

For God-Realization, one has to Realize the Self. Self-Realization and God-Realization is one and the same. Self-Realization can be attained by meditating on Atman. The way ether is present every where, the God is present in all creatures. The conscious inside the body is Atman and oneness of all the Atman is Parmaman- the God. Man is not the body, nor mind, nor intellect, nor ego. He is pure conscious- the Atman.

Regarding Brahman the Scriptures say- As oil is present in sesame seeds or ghee (milk fat) is present in milk or water is present in its source or fire is present in the wood, in a similar way Parmatman is present in the heart of a person.

Sadhana enables the Sadhaka to be able to differentiate between Spirit and the matter. Spirit has permanent existence, whereas, the matter is always changing. Atman is the Spirit and body is the matter. The man should recognize himself as Spirit which is real, not the body- the unreal. The body is the temple and Jivatman is God. When man knows this then he worships God inside the body.

**Svadhyaya** is the enquiry of the nature of Atman or 'Who am I ?'. It is the fourth limb of Raja Yoga- Niyama discussed earlier. It is recitation of Mantras also. Study circle is the best place for swadhyaya as at this place like minded persons get together at one place and discuss and share their experiences in sadhana.

In fact Atman is 'I', and body and mind are the instruments. The Self is nothing but Brahman, the only reality. The method is to remove Maya, the veil of ignorance by discrimination and there by be free and illumined. The Self has to be liberated from the clutches of senses, mind and ego for Self-Realization. Self-Realization is achieved by Yogabhyas (practice of yoga).

The man has to realize that he is not separate from the God. Our fear is created out of this disparity- "God and I are different". This duality provokes fear, because we feel God is distant from us. When we look within and meditate, we discover there is no difference between God and we. As long as we do not discover this experience, we can not be at peace with ourselves. As long as we identify ourselves with the body, our mind can not think of our existence as transcending its limits. Meditation on impersonal (attribute less, formless God) is very difficult. To assimilate this Jnana Yogabhyasa is needed.

For success in Sadhana, three things are to be mastered- 1. Tattva Jnana2. Mamorodhand3. Pranrodh.

1. Tattva Jnana (Basic knowledge)

In the attainment of Self, sages agree that understanding and knowledge are more important than technique of meditation. Mere spiritual practice will not help us to know God.

One has to realize that behind all names and forms is the one nameless, formless, Essence i.e. the Omnipotent, Omnipresent and Omniscient God. He is the indweller in all beings. He controls from within. The existence of all things in the Universe is by the light of the God. Behind all these perishable objects is the one imperishable absolute.

The unlimited God becomes limited inside the body of the individual in the form of Jivatman, who is under the control of Maya in the form of senses, mind and ego. To free from the clutches of the Maya Sadhana is necessary.

2. Manorodh (Control of mind)

Although the Self is always blazing within us, the restlessness of the mind acts as a barrier. According to Patanjali, when the mind becomes still and turns inwards, we immediately perceive the Self. The Upnishads say, 'the Self lives in the mind, but the mind can not know it, because the mind is its body. The Self is the witness of the mind and it is also the source of the mind.

That is God who makes the mind think, but who can never be apprehended by the mind. That which the mind can think about can not be supreme Truth, because the Self is the motive power behind all the movements of the mind. The Self makes the mind think the imagination fantasize, and the ego constantly prattle, 'I, I, I,' in the same way, God is the one through whose inspiration we meditate.

The highest meditation is the state of complete inner stillness, in that state, not a single thought arises in the mind.

3.Pranrodh (Control of Prana)

Prana is responsible for all activities of the body. When prana goes out of the body, the body is dead. Pranayama is the process by which prana is controlled. When prana is controlled mind is also controlled. The process of pranayama affects both body and mind. By it both body and mind are controlled.

One has to practice two types of Sadhana- External sadhana and internal sadhana.

External sadhana

External sadhana is Niskama karma. For Yogabhyasa the spiritual aspirant should prepare himself by engaging himself in Niskama Karma Yoga, for self-purification and cultivation of virtues and practicing Japa as much as possible in order to earn grace of God. The importance of Karma yoga and Bhakti yoga cannot be overemphasized. Once the senses are controlled, and the heart purified, control of mind, concentration of its rays, and meditation become very easy. For this Abhyasa (regular and systematic practice) and Vairagya (non-attachment to objects of senses) should be taken care of. For control of mind and senses Vairagya and Abhyasa is necessary.

Vairagya is apposite to Raga i.e. attachment towards the worldly things as they are of temporary nature. Abhyasa means constant and enthusiastic efforts in Spiritual endure. Spiritual growth is very slow and gradual As the Sadhana advances the mind will automatically fix on God as soon as it is free from the essencial wordly duty. A time will come when the mind will never deviate from the thought of God.

Internal sadhana

Meditation is internal sadhana. Leading a virtuous life (Niskam karma) is not, by itself, sufficient for Self-realization. Concentration of mind and meditation is absolutely necessary. A good virtuous life only prepares the mind as a fit instrument for concentration and meditation. It is concentration and meditation that eventually lead to Self-realization.

Without the help of meditation, you can not liberate your self from the trammels of the mind and attain immorality. Scriptures have given highest importance to meditation. Panglopnishad (scripture) states- Rigorous austerity even for hundred years will not be equally effective to that of the meditation.

There are many techniques which are supposed to lead us to God, but among all these, meditation is the one recognized by all the saints and sages, because only in meditation can we see the inner Self directly. Meditation leads to profound transformation and eventual Self-realization. It is the only royal road to the attainment of salvation or Moksha. By the process of meditation we look to the God that is within, and then to perceive that same divinity in all other human beings. Through this process we will become full of love, humility, fellow feeling, and innate goodness. The world around us will be transformed in to a better place to live in. So meditation has the highest importance. It is necessary for every one.

Some practical guidelines for daily Sadhana-

Crucial to setting up a meditation practice is the commitment to meditate, however briefly, every day. For success in Sadhana, regularity, sincerity and complete faith in God and in the process adapted is needed. Care has to be taken to use specific place, time, food and atmosphere to avoid any disturbance in Sadhana.

Sadhana Place

In side the house a well ventilated room should be reserved for sadhana, where the sadhaka can sit comfortably facing East or North. There should be place for keeping photo of Deity. In front of the photo there should be space for keeping a lamp. The height of the flame of the lamp should be equal to the height of the eyes of the sadhaka when he sits on the wooden plank.

For meditation one should not sit on a bare ground. The sadhaka should sit either on a wooden plank or on a mat or woolen cloth. In olden days deer skins were used for the purpose. Every care should be taken to insulate the body from the earth by preventing the power current dissipating in to the earth. On wooden plank also a piece of woolen cloth should be placed. Over the woolen cloth a thin white cloth also should be placed. on which the sadhaka can sit in padmasan or ardhasan comfortably. The size of the plank should be decided accordingly.

The hands could be kept on the two knees with the palm facing up in chin-mudra (the tip of index finger touching the tip of thumb) or the two hands with fingers interlocked can be placed in front of the legs on the plank. The later situation has been found more comfortable for sitting for longer time.

The Deity room should be free from dampness, mosquitoes, flies, lice etc. and should have pleasant smell of incense stick burning at the time of sadhana. The site of the room should be such that there should not be disturbance due to any type of sound.

Sadhana Time

The persons desirous of leading healthy, spiritual life should get up in Brahmmuhurta (3 to 6 am) and utilize this time in sadhana. At this time the atmosphere is calm and full of fresh air. In the beginning alarm can be used to get up at a fixed time say at 4 'O' clock. With firm determination this is possible. In spiritual life there is no place for laziness. It is best if you design your own daily routine to fit your personal needs. As far as possible try to avoid breaks during sadhana. For a house holder meditation once in a day, which is in the Brahmmuhurta would suffice. At this time mind is quiet and there is not the pressure of responsibilities.

Before going to toilet yogis advice to take 3 to 4 glassful of water (about 750 ml). In cold season lukewarm water should be preferred. This is called Pani prayoga or Water therapy or Usha pan. This is helpful in cleansing the bowels completely. For sadhana it is necessary that the bowels are empty. Another advantage of Pani-prayoga is that the entire circulatory system is cleansed of toxic materials. In the beginning there may be problem of polyurea, but the system adjusts and the problem is removed.

Bath may not be necessary before the Brahmmuhurt sadhana. However, this depends on the personal liking of the sadhaka.

For meditation to be most effective, it should be performed at a fixed time and at a fixed place every day and according to a well regulated procedure. Sometimes this routine may be upset, as, for example, when you have to go on a journey; it will not be possible to perform meditation at a usual place, or according to the normal procedure. Under such condition, one must ensure that at the appointed hour meditation is performed. At that time the mind will take the subtle body to the usual environs and make the individual go through the prescribed regulation inwardly.

Asans

For practicing yoga body must be made fit by practicing asans, and pranayama- the regulation and control of breathing. These are the preparatory measures for success in Dhyana and Samadhi.

Asana is the art of yogic posture, the sitting posture. The sitting posture is the foundation on which the whole structure of yoga rests. The correct sitting posture is that in which one can sit comfortably for a long time. For meditation, the most important thing in asana is that the spine be kept straight. If the back is not kept straight, than the upper movements of the Kundalini Power (which is normally situated in the lower end of the spine during dormant state) will be hindered.

There are two types of asans- (1) Dhyanatmaka Asans and (2) Vyayama Asans. Dhyanatmaka asans are for meditation and the Vyayama asans for improving the health.

For meditation one has to sit for hours in the same position, hencedhyanatmaka asana should be mastered perfectly. Out of the following three asans one can learn one asana perfectly. Dyanatmaka asana then should not be changed. The three main asans are-

Padmsana- the lotus posture, Swastikasana- the perfect posture and Ardhasana- similar to padmasana, in which only one foot is kept on the thigh. If someone finds difficulty in mastering the above asans then in the beginning he can sit on Sukhasana the easy posture but spine should always be kept erect.

There are three types of asans- Swastikasana, Padmasana and Ardhasana. Amongst all types of asans these are the best.

Padmasana

This posture is considered to be the best for practice of meditation. This is highly agreeable for householders. Even ladies can sit in this asana.

Sit on the wooden plank by spreading the legs forward. Then place the right foot on the left thigh and the left foot on the right thigh. Place the hands on the knee-joints. You can make an interlock of fingers and keep the locked hands on the ground in front. This is very convenient for some persons. Or you can place the left hand over the left knee and right hand over the right knee with palms facing upwards and the index finger touching the middle portion of the thumb. This is called chin mudra.

Padmasana

Ardhasana

This asana is similar to padmasana except that in this asana only one foot is kept on the thigh to make the asana easier for beginners.

Ardhasana

Svastikasana

In this asana the two feet are kept between the thigh and calf muscles. Spread the legs forward. Fold left leg and place the foot near the right thigh muscles. Similarly bend the right leg and push it in the space between the thigh and calf muscles. Now the two feet are between the thigh and calf muscles of the legs. This is a very comfortable āsana.

Swastikasana

Sukhasana (cross-leg position)

Any easy, comfortable posture for Japa and meditation is Sukhasana, the important point being the head, neck and trunk should be in a line, without any curve.

To sit straight is important, as any bend in the spinal column will hinder the free movement of the life force. A straight body provides a conductor, for divine power to enter Brahmrandra and samadhi is achieved.

The sadhaka (spiritual seeker) should not sit on bare ground, as the energy produced in the body during meditation will enter the earth. There is a strong current passing in to the earth. Because of this, the earth exerts a very strong attraction. In meditation it is advisable to insulate oneself from such currents. For this reason, meditators sit on a plank and cover their shoulders with a woolen shawl. Once the person has grown strong in his meditation, he may sit anywhere and not suffer for it.

The Jyoti (flame)

Lit a lamp or a candle to get jyoti free from smoke for jyoti dhyana. Put it in front of the photo of the deity, burn the incense stick. This makes the atmosphere pure and pleasant and suitable for sadhana.

Omkara Japa

Omkara is the super powerful mantra. Om is Brahman. The Universe has emerged from Om.

Omkara has three sounds- "A U M" The first sound starts from naval. This sound is low in pitch. The sound gradually increases and changes to U when it reaches to throat and again it slows down pronouncing M when it reaches the lips. The Omkara sound is similar to that of an aeroplane which is coming from a distance, when its sound is low. The sound increases as it comes to over our head and gradually it slows down and vanishes as the aeroplane goes away from us.

The number 21 for Omkara Jap has its own significance in that it cleanses our five sheaths which cover the Self. This can be done as under-

With the first Omkara concentrate on Prithvi tattva in Muladhara chakra, followed by concentration on water tattva in Svadhisthana chakra. Then concentrate on fire tattva in Manipura chakra and on air tattva in Anahata chakra. ForAkasha (ether) tattva concentrate in Vishudha chakra.For the purification of Pranamay kosha concentrate on Anahat chakra for Prana, Muladhara chakra for Apana, Manipura chakra for Samana, Vishudha chakra for Udana and Swadhistana chakra for Vyana vayu. For the purification of Manomaya kosha for Samanya Manas concentrate on Ajna chakra, for Mahamanas on Vishudha chakra, for Ucchamanas on Anahat chakra, for Dedipyamana manas on Manipura chakra and for Sarvochmanas in Swadhistana chakra. This way fifteen Omkars are completed.

Buddhi (intellect) also has five constituents. Kundalini shakti situated in Muladhara chakra has all controlling power and Buddhi is nearest to it. Hence for Budhi or Vijnanmaya kosha concentration is done on Muladhara chakra. Sixteenth Omkara is aimed at Sraddha, seventeenth on Satyam, eighteenth on Ritam, nineteenth on Yoga and twentieth on Mahatattva. The Twentifirst Omkara is for the Mother Kundalini.

After Omkara jap say shanthi: shanthi shanthithrice. First shanthi stands for gross body, second for the mental body and third for Atman.

Relaxation of body

For perfect concentration the Sadhaka has to forget the body, hence the body should be perfectly relaxed. So the next step would be to relax the whole body mentally.The relaxation should start from the Bramrandra to the toe of the leg slowly- the head, neck, shoulders, hands, chest, belly, back, hips, thighs, legs and fingers, all should be relaxed. The eyes should be half closed. Complete closing of the eyes can cause sleepiness during meditation.

Soham pranayama

Normally the rate of respiration of an adult human being is 15 per minute. To calm down the mind this rate should be brought down to nearly 5 per minute. During this period mentally we should say 'so' during inspiration and 'hum' during expiration. this way we installalmighty loving God inside and we throw out ego from us. Until and unless ego is removed from the mind we can not joinGod. This is the simplest and most effective pranayama for meditation.

Soham pranayama identifies you with the infinite and expands your consciousness. It harmonises breath and thought. Breathe gently and naturally; do not make it artificial and labored. It must flow in and out, soft and silent. If you have some flour on your palm heldnear your nostrils, it should not flutter in the least. Your breath has to be as soft as that. Slow breathing quietens one and calms the emotions. The mood of relaxation produced by this Soham recital is a precondition for a beneficial session of meditation.

Dharna on five basic elements

Dharna of five elements increases concentration and contemplation and prepares the mind for meditation. When the Chitta along with Prana enters the Sushumna nadi, then the Dharna of the Devatas of the five basic elements is completed.

## Process of Dhyana

Yogis recommend meditation on Jyoti in place of any form of God, as all the forms described in Spiritual literature are not the true and eternal.Parmatman is essentially beyond all names and forms. Jyoti is nearer and truer representative of the nature of Parmatman and is a better suited object for meditation. Further light is a universally revered symbol, acceptable to people of all religions, faiths and countries.

Jyoti Dhyana

Lit an oil lamp or candle on the alter in front of you, at a height equal to your eyes when you sit in padmasana, and do trataka. Trataka is steady gazing at a particular point or object without winking. This exercise is mainly intended for developing concentration and mental focusing.

Look at the picture of your Ishta Deva steadily without winking. Gaze at the head then at the body and then at legs. Repeat the same process again and again. When your mind calms down look at a particular place only. Be steady. Then close the eyes and mentally visualize the picture.

Then gaze at the flame burning before you. Some astral entities give Darshan through the flame or you can visualize the Ista Deva in the flame.

Trataka can be done at the inner shakti chakras- Muladhara, Anahata, Ajna and Sahastrara are the important centers for trataThose who can not gaze steadily for a second can close their eyes and gaze at an imaginary spot at the space between the two eyebrows. This is for those who have weak eye-capillaries. The eyes should not be taxed.

Trataka is a very effective powerful remedy for a wandering mind. It prepares the mind undoubtedly for perfect Dhyana and Samadhi.

Have trataka on the flame of the lamp. Then close the eyes and mentally picture the flame as entering within you through the fore head in the Ajna chakra and see Prmatman as light. This is Shambhavi mudra.

Shambhavi mudra ensures that the awareness is directed as a constant, effortless flow to the right spot, the place between the eyebrows, in mystical contemplation of the luminous Atman.

Slowly bring the light to your heart (Anahata chakra). Imagine the heart as lotus, the petals of which are opening slowly illumining with light. This is the place of the Self (Jivatman). See its light spreading through out the body and the whole body changing in to light. The light comes out of the body through the Sahastrara chakra forming a crown enshrining and covering the head.

The light is then covering the whole body and spreading far away covering all human beings, animals, birds and trees until the entire world and all its forms are seen to have the same light at their centre as has been found within yourself. The idea of moving the light in to the universal phase,is that the same divine light is present in everyone and everywhere. To impress this universality on the mind, we do spreading the light outside one's own body.

Practice this Dhyana until the form loses its limits and fads in to the limitless expanse of consciousness, in to which the mind sinks. One should understand that what comes about in meditation as one moves deeply, is not the thinking of light, but the forgetting of the body and thereby the direct experience that the body is not oneself. This is the stage of contemplation when the body is totally forgotten. It can not be forced. It comes about by itself and is the stage that naturally follows correct concentration.

As the contemplation deepens, the stage of meditation comes about of its own volition. It can not be forced. If the meditator remains conscious of himself that he is engaged in meditation, then he is not meditating, but is still in the preliminary stage, at the beginning of concentration.

There are three stages- concentration, contemplation and meditation. When contemplation deepens it moves naturally in to meditation. Meditation is entirely above senses. In the stage of meditation the meditator, the object of meditation and the process of meditation have fallen away, and there is only One that is Parmatman. All that may change has fallen away and Tat-Twam-Asi, That Thou Art, is the state that exists.

As one gradually returns to his customary and habitual state of consciousness, the Jyoti is again placed in the heart and kept lighted there through out the day.

## Dhyana-yoga-Samadhi

Jyoti dhyana in Ajna chakra is practiced, where Atman is seen as Bindu (light) for a long time so that the Manas is immersed in Atman. The Jyoti is then taken to Sahastrara chakra where Atman is immersed with Parmatman and the sadhaka enjoys Brahmanand in Samadhi. This is Dhyana yoga samadhi.

Have Shambhavi mudra and immerse the Manas completely in the Atman jyoti in Ajna chakra. Then take this Atman jyoti to Sahastrara chakra and immersed the Jivatman with Parmatman. With this process the yogi enters in samadhi and experiences Brahmananda.

The state of samadhi transcends the three states of consciousness, known as Jagrat (waking), Swapna (dreaming) and Sushupti (dreamless sleep). Thus it is referred as Turia (the fourth). In samadhi however, the yogin transcends the mental plane altogather, the thinking principle (Manas), separated from the body and firmly united with Parmatma. In deep sleep also both body and mind are inactive and only the self is in existence and there is a strong happiness but at that time the man is ignorant of that happiness. However that happiness is only known afterwards as memory, just a thought, it is no reality.

The difference between the deep sleep and samadhi is that in samadhi the sadhaka enjoys happiness and knows that it is due to the Self and this happiness is lasting and the man is always in happiness.

When you are successful in samadhi, you see light everywhere, you find joy in everything, you experience happiness in the times of happiness, but you are also able to experience happiness in the midst of sorrow. This is the greatness of meditation.

Dharna, Dhyana and Samadhi are the successive stages of deepness of the process of Dhyana yoga. Dharna is concentration on the Dhyeya. Then comes contemplation (chintan) and meditation followed by Samadhi. The difference between Dhyana and Samadhi has been described in Gorakcha samhita as under-

Till any of your senses (ear etc) are working a bit you are in meditation. When the senses are completely merged in Atman then it is a stage of Samadhi. When Jivatman and Parmatman become one then the stage of Samadhi is reached.

The feeling becomes stronger that, ' I am Brahman (the Absolute) and nothing else, my nature is pure existence, consciousness and Bliss (Sachidananda), eternally free, the only true Self. Parmatman resides in the heart in the size of a thumb. This Parmatman can be known by Dhyana. The pure concept regarding union of Jivatman and Parmatman is Samadhi.

When the yogi feels the presence of Parmatman in his heart, then he sees Parmatman in all the creatures of the world. He sees God every where.

Yogisees presence of Parmatman in every thing. He sees Atman in all creatures and all creatures in the Atman. He sees equality in all.

The person who has experienced samadhi sees God in every thing. He has firm belief that only God exists. The worldly things appear for some time and fad away quickly, in a similar way as the pictures appear on the screen come and go. The screen is permanent, whereas, the pictures are temporary. God is the screen and the external world is like the pictures which are seen temporarily. The external has the internal as the basis, its substratum. Hence he always lives in God, in eternal Prem, he loves all creatures, as he sees God in everything. If such thinking develops in all, unrest in the world will vanish and there will be peace and happiness for all.

## Kundalini yoga

In Kundalini yoga the points of concentration may be any one of the seven chakras. Attention plays a prominent part in concentration. He who has gained Pratyahara (withdrawing the senses from the objects) will have a good concentration. There can be no concentration without something upon which the mind may rest. Practice concentration till the mind is well established on the object of concentration. When the mind runs away from the object, bring it back again.

When concentration is deep and intense, all other senses can not operate. Concentration increases will-power. In Dhyana yoga the mind is fixed on Atman. This is Dharna. In Kundalini Yoga mind is concentrated on six chakras. Concentration is necessary for all the aspirants.

Cleansing Shakti chakras

Concentration and holding of mind without wavering for some time on some object within the body or outside is called Dharna.When the mind flows in a constant stream into the form of the object and the self is poured in to the object i.e. the dhyeya (object), dhyeyi (subject) and the process become one then the stage of Dhyana (meditation) is reached. When the mind (subject) casts its highest degree of concentration on an object, and holds it there for some time, the reality of the object reveals itself.

For cleansing any chakra the sadhaka has to meditate on that chakra.. Repeat Bijakchara of the chakra while concentrating on it for as much time as possible. This is an excellent exercise for cleansing and vitalizing chakras and moving Kundalini shakti. Handle one or two chakras at a time. Energy itself may pick the chakras it wishes to work on, let this happen. When finished diffuse the energy through out the body, never leave it concentrated on one area. Visualize a red flame burning out all the dross and negativity in the chakra, cleansing it for purer energy flow.

There may be a variety of sensations, remembrances or thoughts; let them come, but do not hang on to or pay much attention to them. Let the red flame burn them and purify the area. Visualize the red flame cleaning them. After the burning, you may feel the energy to expand and extend until it reaches blissful state. In the beginning, remain in this blissful state for some time.

After finishing, let the energy disperse in the Universe through the crown chakra. Go on to next chakra. No matter how many chakras you do, always end with the crown chakra. If you do the lower chakras last the energy may get stuck there. Too heavy a concentration of energy in this area may cause physical, emotional and mental problems.

When the spontaneous cleansing occurs, do not interfere, open up to the energies. If possible, also take time for the blessing, a blessing and recharging force. You may end this exercise by diffusing the energy in the body or taking them to the crown chakra and combining them with the Divine energies, letting the combination shower over your system.

Omit the Muladhara chakra until all others are activated. Kundalini shakti is seated in Muladhara chakra in dormant state. Meditating on the Muladhara chakra before the others are open may pose great difficulties, as there would be too many blocks causing ill effects on the body and the mind.

Meditation on various shakti chakras may be done Saguna (with attributes) or Nirguna (without attributes). Saguna dhyana confers Sidhi (Divine power), whereas, Nirguna dhyana confers Samadhi.

When you meditate on a form (Devata of the chakra) with attributes then you get Anima etcsidhis but when you meditate on Nirguna form then you get Samadhi.

The Deities of different chakras are- Muladhara- Brahmā, Swadhistāna- Vishnu, Manipura- Rudra, Anahata- Ishvara, Vishudha- Sadashiva, Ajna- Shambhu, Sahastrarar-Paramshiva.

Awakening of Kundalini shakti

Kundalini yoga includes awakening of dormant Kundalini shakti, its ascending through various shakti chakras to Sahastrara chakra and union with Lord Shiva in Brahmrandhra.

Though the major portion of the Kundalini shakti is in sleeping stage in Muladhara chakra, each of us is born with some of the Kundalini shakti already flowing in the form of Iccha-shakti (Laxmi), Jnana-shakti (Sarsvati) and work-shakti (Kali). The amount available determines whether a person has low intelligence, is a genius or is somewhere in the middle. The energy in the form of Kundalini is the potential energy and which is available, is the dynamic one in the form of Prana energy.

The Kundalini yoga is intended for not just using what we already have, but of awakening the much greater amount waiting in the Kundalini reservoir located at the base of the spine. This static shakti is affected by Pranayama and other yogic processes and becomes dynamic. When Kundalini sleeps man is awake to this world. When she wakes he sleeps i.e. loses all consciousness of the world and enters the causal body. However, the physical body continues to exist as an object of observation to others. Mother Kundalini leads the sadhaka from chakra to chakra and illumines him and makes him realize his identity with the Supreme Brahman.

Kundalini can be awakened by Pranayama and Mudras by Hatha yogis; Meditation and training of mind by Raj yogis; by Mantras and using Bhairvis by Tantriks, by devotion and perfect Self-surrender by Bhaktas; by analytical will by Jnanis and by grace of Guru through Shaktipat..

The sadhaka may use one of the above methods or a combination of the methods. This is according to the spiritual growth of the sadhaka. Rousing of Kundalini and its union with Bhagwan Shiva at the Sahastrara chakra effect the state of samadhi and mukti.

Meditation for Kundalini awakening

The success in Kundalini yoga is largely depended upon the deepness in meditation. During deep meditation the activities of prana increases. prana attracts apana and apana also attracts prana. This action of prana and apana activates Kundalini. The level of awakening would depend upon the deepness of meditation. At this stage the inner process which is set up should not be disturbed and there should not be any thought. Only enjoyment should be there.

Sukshma Dhyana

Yogi Gherand said- The meditation on Light is a hundred times superior to meditation on Form; and a hundred thousand times superior to meditation on Light is meditation on Sukshma.

For Sukshma Dhyana the Yogi practices Shambhavi-mudra and concentrates on Kundalini shakti in Muladhara chakra.as a Flame. Kundalini shakti joining the spiritual Self (Atman) in subtle embrace, sets off on her nuptial journey from Muladhara to Sahastrara chakra. The process is an extremely subtle one, which leads to the union of Atman with Parmatman, the goal of Samadhi.

Yogis have recommended to use Jyoti meditation in Heart. They have cautioned not to use the method of pranayama for awakening Kundalini shakti. They have said, 'the practice of pranayama is dangerous until all the circumstances are exactly correct. It is not necessary and we advice against it. The area between the ninth and twelfth vertebrae is especially sensitive. An injury there can result in paralysis. Meditation as described by us is the Royal path'.

As per Yogi Shivanand, when the Yogi concentrates on the Ajna chakra the lower chakras are automatically opened and conquered. By meditation on Ajna chakra kundalini shakti can awaken and rouse to reach Sahastrara chakra. Same effect can be obtained by meditating on Anahat chakra. The third and the longest route to Sahastrara chakra for the Kundalini shakti to pass is by meditating on all the chakras starting from the Muladhara chakra. The method is as under-

After awakening the Kundalini is to be taken from the Mulādhara to the Sahastrara chakra in the crown of head. This process is called Shakti-Chalan. The Kundalini has to pass through the Svadhisthana chakra, the Manipura chakra in the navel, the Anahat chakra in the heart, the Vishudha chakra in the throat, and the Ajna chakra between the eyebrows.

Kundalini-Yoga-Samadhi

The static Kundalini Shakti in Muladhara chakra affected by yogic processes becomes dynamic and ascends through the sushumna nadi through various shakti chakras and unites with God Shiva in Sahastrara chakra. The two poles are united in one and there is the state of consciousness, called Samadhi. This is Chaitnya Samadhi. Yogis are of the view that no samadhi is possible without awakening the Kundalini. When the Yogi attains the highest stage, all his Karmas are burnt and he gets liberation from Sansar-chakra.

According to one view, ascend is not of the whole shakti, but an eject like condensed lighting, which at length reaches the Param-Sivasthana.

The highest meditation is the state of complete inner stillness. In that state, not a single thought arises in the mind. As we meditate more and more, the inner shakti (Kundalini) awakens and begins to unfold. The more intensely we long for meditation, the more we long for Parmatman, the more desire we have for awakening, and more actively the Kundalini works inside us.

Just as the Kundalini shakti creates Universe in the world, when it begins to work inside us, it creates a new inner Universe, a Universe of unending enthusiasm, a Universe of Supreme bliss. The meditation is to become immersed in That.

In deep meditation you experience power within and also light everywhere. The effect of meditation is experienced all the time. You find joy in everything. You experience happiness in times of happiness, but you are also able to experience happiness in the midst of sorrow also This is the greatness of meditation

After completion of the process of Dhyana be seated for some time enjoying the anand of Dhyana for some time, then do Savasan to relax the body. After this you can go for morning walk.

For pranayama and asan vyayama (mansic yoga and shariric yoga) morning or evening time as per your convenience without affecting your worldly affairs can be fixed. Care should be taken that the stomach should be empty at the time of these exercises.

## Progress in Sadhana

For success in any work three things are important-

(1) Sincere efforts by the person

(2) Personal luck

(3) and most importantDivine wish.

Man has power only to make efforts, the success isin the hands of Almighty God. We can not fight ourselves. We can only leave it to the Kundalini and the Atman to work things out for us. We can only do constant practice. Since it all happens automatically, there should be no room for ego intervention of mental activity.

The process of going deeper in meditation is not something that we can force along. We simply have to give ourselves the time and space in which to let our meditation grow in power and peace and this means allocating a few minutes every day when we can simply sit quietly and do nothing. By doing this, over time we will notice that our meditation becomes more effective and the benefits more tangible.

Every single time we sit down to meditate, a little more of the Kundalini energy is activated and travels up the Central channel, cleansing and nourishing the chakra system. For this reason it is really important that we try and meditate every day. The fact is that our meditation grows stronger with repetition and every time we complete the process the effects become more potent.

The sadhaka has to follow strict discipline in sadhana. One should not worry about the fruits, as that depends on the grace of God. It does not depend upon the number of days, or the length of time. Some may require many births, others may realize the goal in a few days even. In any case sadhana should not be given up. The efforts made in sadhana will not go waste as Bhagwana Sri Krishna has assured in Gita-

The sadhaka who could not succeed in attaining the goal of yoga before his death will go to Higher Lokas and later on will get birth in the house of great persons so that he can continue his sadhana.

## Experiences of Kundalini yoga

The experiences vary in different individuals. The experience of one man may not be the same as that of another man. These experiences are encouragements from the Ishta Devata to convince the Sadhaka of a higher spiritual life and push him in his systemic and incessant practice with zeal and enthusiasm. The visions may appear in some persons within a few days, while in others more time is needed. It depends upon the state of the mind and degree of concentration. Some persons may not have such experiences, but they will be progressing in the spiritual path.

In the beginning one may get jerks of hands, legs, trunk and whole body. Sometimes the jerks will be terrible. It is due to sudden muscular contraction from the new Pranic influence. The jerks will pass after some time.

The following experiences have been narrated by the experienced yogis after the first experience of Kundalini awakening.A yogi gets these 6 experiences which last for a short time-

  1. Ananda- spiritual bliss

  2. Kampan- tremor of the body and limbs

  3. Utthan- rising from the ground

  4. Ghurni- divine intoxication

  5. Murcha- fainting and

  6. Nindra- sleep.

Good health, lightness of the body, shining complexion, not to be affected by the tips of thorns, to endure hunger and thirst, to eat and drink much and to fast for a long time, to endure heat and cold and to have control over the five elements are some of the systems of Yogic life.

Visions of light

Various kinds of lights manifest during meditation owing to deep concentration. In the beginning a bright, white light, the size of a pin's point will appear in the forehead at the space between the two eyebrows (Ajna chakra). When the eyes are closed, different colored lights, white, yellow, red, smoky, blue, green, mixed lights, flashes of light lighting, fire, etc. These are Tantric lights. Each Tanmatra has its own specific color. Yellow and white lights are very commonly seen. The sight of the lights shows that the mind is becoming moresteady and the concentration is progressing. The vision of lights is a great encouragement in Sadhana. The appearance of lights denotes that the Sadhaka is transcending the physical consciousness. The lights may appear before the eyes or at one of the chakras.

Visions of various forms

During meditation strange figures with big faces or three heads or faces on the belly may appear before the eyes. They are said to be inhabitants of Bhuvar loka. They are Bhutas and are supposed to be the attendants of Lord Shiva. They come to test your strength and courage.

Experience in Astral Plane

A long time practice in Meditation may result in to wonderful experience of floating in air. This is the experience of astral plane due to the separation of self from the body. The Sadhaka feels that he has a light, airy, rotating, vibrating body in astral atmosphere with illumination of golden lights and objects.

When you come back to body-consciousness, there is an intense craving to regain the new consciousness and to remain in that state always. During the sleep we forget the body, so also during meditation. This experience increases our understanding that we are not the body. This understanding should remain permanent in our consciousness, so that the body can get importance of the instrument of the 'I' not that of the 'I' itself.

Success in sadhana depends upon systemic and regular meditation. One should not be impatient about awakening Kundalini. Premature awakening is said not to be desirable. Fruits of sadhana can be enjoyed when time comes. First purify and steady the mind and purify the nadis. Then Kundalini will be awakened spontaneously.

It is within the power of everybody to attain success in yoga. What is wanted is sincere devotion, constant and steady Abhyasa. Through concentration, rise above body-consciousness; through meditation, rise above mind; and finally through Samadhi, reach the goal.

All possible care should be taken to keep the body in a healthy condition. A Sadhaka should take more care for body than a worldly man because with this instrument that he has to reach the goal. At the same time he must be quite unattached to the body and be prepared to give it up at any moment.

The process towards enlightenment is not easy, many times it is very painful. One life has to end for another to begin. The ego has to die for awareness to be born. The ego does not die fast. The misery you will have to endure in realizing enlightenment is nothing to the misery you will endure in life after life if you do not realize it.

Divine Vision

Divine vision erases from the mind the seeing of that which is impermanent. Name, form and characteristic will in time disappear. Attention is only on Reality. Parmatman is the changeless basis of every phenomenon in the world. King Janaka became firmly established in the Divine vision.The person of Divine vision is known as a Raja Yogi. He retains some body identification, and thus continues to live with the body. King Janaka reigned for many years as a Raja Yogi.

Divine vision is the result of practice and of God's grace. At times, divine vision may appear to arise spontaneously, but it is because of work done by the person in a previous life.

God-Realization

There is a difference between a person of Divine vision and a person who is fully God-realized. The God-realized person is Jivanmukta. He has no longer any identification whatsoever with the body. He is one in whom only the Divine vision is active. He pays no attention to the body, and it wastes away and dries up. He does not bother with food and water. They do not even come to mind. He has lost all body identification and neither eats nor drinks except as force-fed.

Jivanmukti is permanent God-realization. It is merging with God. King Janaka retired to the forest and became a Jivanmukta. Life remained in his body for 19 days.

There can be a temporary God-realization for a few hours or a day or so in deep meditation or at various levels of Samadhi, but that is not permanent. It is not merging. If one lives and keeps himself within the reality found within, with Godly thoughts, desires, and interests, if one keeps his life centered on his Godly side of consciousness, the sensory world is blocked. With pure mind and the pure heart, one may see the reality of himself reflected and this constitutes Self-realization. This is Raja yoga. Just realize that Parmatman is with you and in your heart at all times.

Jnana Bhumikayen

Scriptures have categorized the progress in spiritual life in seven stages which are called Jnana Bhumikayen or Yoga Bhumikayen-

**Subhekcha** (right desire) is the first stage; second is **Vicharna** (rational analysis), third **Tanu Manasa** (control of mind); forth **Satvapati** (discrimination between Truth and Untruth); fifth is **Asansakti** (detachment from sensory pleasures and longing for peaceful spiritual life); sixth is **Padarth Bhavana** (complete detachment from the worldly materials related to physical and mental needs and remains always in Atmic Bhava) and the seventh is **Turyavastha** (when the sadhaka is always in Brahmanand).

By reading the scriptures man knows that he is not the body; he is also not the mind, he is Atman; but until and unless he practices Yoga sadhana he can not experience this knowledge. This experience is Self-Realization.

## Initial Benefits of Yoga Practice

Everybody longs for happiness. He always wants to be in bliss, but he is always restless. Life today is full of stress and strain, of tension and nervous irritability, of passion and hurry. A realized personhas said "Hurry, Worry and Kurry (unbalanced food) has become the cause of unrest. Spiritual life is the only solution for this problem. If man puts in to practice a few of the elementary principles of Yoga, he would be far better equipped to cope with his complex existence".

Yoga brings in perfection, peace and lasting happiness. Body and mind both are purified with the practice of Yoga. health is improved, mind is calmed down. You develop firm belief that the Almighty God is watching all your activities and you refrain from doing wrong things. Your thinking and personality is changed. You have positive attitude and you can have restful sleep.

By practicing Yoga regularly your body and mind are strengthened. You can have increased energy, vigor, vitality, longevity and a high standard of health. It increases your power of concentration at work. You can turn out efficient work within a short span of time. Through Yogic discipline mind, body and the organ of speech work together harmoniously. You can have success in every walk of life. Yoga will infuse in you new strength, confidence and self-reliance.

You bring your emotions under control. The lower human instincts- Kama (lust), Kroth (anger), Lobh (greed), Moha (attachment), Mada (pride) and Matsar (Jealousy) come under control so that the good human values- Sathya (rightness), Dharma (right action), Shanti (peace), Prem (love), Ahimsa (non-.violence) and Anusasan (discipline) are developed with the result the man changes to a perfect human being. Yoga discipline gives poise and tranquility and miraculously rebuilds one's life. The Yoga way of life deepens man's understanding and enables him to know God and his relationship with Him. He can regain his lost divine glory if he practices, in right earnest, the principles of Yoga. transmutes animal nature in to divine nature and raises him to the pinnacle of divine glory and splendor.

Spiritual growth is gradual. there is progressive evolution. You should not be in a feverish hurry to accomplish great yogic feats or enter in to Nirvikalpa Samadhi. The senses have to be thoroughly subjugated. Divine virtues have to be cultivated. Evil qualities have to be eradicated. The mind has to be controlled thoroughly. You will have to practice rigorous Tapas and meditation and wait patiently for the results. You will have to ascend the ladder of Yoga step by step. You will have to march in the spiritual path stage by stage.

Every bit of sadhana done is surely recorded without fail in your hidden consciousness. No sadhana ever goes in vain. Every bit of it is credited immediately .towards your evolution. This is the law. Think not negative thoughts, but calmly go on with the sadhana. Be regularly at it. Withoutmissing a single day, proceed onwards with your spiritual practice. Little by little, the power accumulates and it will grow. Ultimately, the cumulative force of all the continuous earnest sadhana done perseveringly and patiently over a long period of life has its inevitable grand consummation at the supreme movement when it bears fruit in the form of blissful Realization.

#  GLOSSARY

**Abhyasa -** Spiritual practice.

**Absolute -** The highest Reality, supreme Consciousness, the Pure untainted changeless Truth.

**Achetan -** Unconscious

**Adhara -** Support

**Adhyatma -** Knowledgepertaining to Daivatva i.e.Jivatman, Atman, Parmatman. That fundamental knowledge by gaining which sorrow vanishes.

**Agni -** One of the five elements called 'fire'.

**Aham -** The 'I' consciousness.

**Ahankara -** Ego, it makes the man feel that he has separate identity. When Ahama associates itself with the body, it becomes Ahankara

**Ahimsa -** Non violence

**Ajna chakra -** Subtle centre of command situated between the eyebrows.

**Akasha -** Space or ether, thesubtlest of the five 'mystic' elements.

**Anahata chakra -** Subtlecentre corresponding to the cardiac plexus.

**Ananda -** Infinitebliss.

**Antahkarana -** Fourfold internal organs, viz. Manas, Chitta, Buddhi and Ahankara

**Apana -** One of the five types of prans: the downward moving energy that controls the abdomen and excretion of wastes from the body.

**Asans -** Hatha yogapostures. Mainly there are two types of Asans- (1) Dhyanatmaka Asans and (2) Vyayama Asans. The first types are to sit in Dhyana for hours together and the second category are to strengthen the body.

**Atman and Jivatman -** Atman is the reflection of Paramatman. Atman is the Spirit and Jivatmanthe individual soul which takes birth again and again. The Spirit with the causal (Karan sharira) is the soul.

**Avatara -** 'One who descends'; a fully or partially empowered incarnation of God who Descends from the spiritual realm for a particular mission

**Bandha -** Lock, interlockingposture of certain organs or parts of body.

**Bhakti-yoga -** Union with Paramatman throughdevotional service.

**Bhavana -** Feeling

**Bhrumadhya -** The space between the eyebrows

**Bija -** Seed, Germ.

**Brahmcharya -** Celibacy

**Brahamamuhurta -** The period from 3 to 6 am intended for yoga-Abhyasa

**Brahman -** Vedantic term for the Absolute Reality. That which is the Biggest, nothing is more than that. Brahman has two adjectives- Paramam and Akcharam- Paramam means which is beyond time, space and senses and Akcharam means which can not be destroyed.

**Brahmā -** The Creator, the first deity of the Hindu Trinity (Brahmā, Vishnu, Mahesha)

**Brahmarandhra -** An aperture in the crown of head

**Buddhi -** Intellect, the discriminating power

**Chaitanya -** Consciousness

**Chakras -** Spiritual centers in Sushumna nadi.

**Chetan -** Conscious

**Chin-mudra -** The thumb and index finger are joined at the ends, and the other three fingers are kept apart joined and straight. Both hands in this position are kept on the two knees at the time of meditation.

**Chit -** Knowledge

**Chitta -** Consciousness, it is the store house of memories.

**Consciousness -** The intelligent, supremely independent, Divine energy,which creates, pervades and supports the entire Universe, includingthe human beings.

**Daivatva -** Godliness

**Deha -** Physical body

**Deva -** A God

**Dharma -** The word dharma refers to religious obligation. Itincludes duty with reason. In duty there is no freedom. Dharma can be followed with reasoning. Dharma is right action, the work which is righteous, true, well considered in truth is dharma.

**Dharana -** Concentration. By this practice, the mind becomes stabilized by being fixedon an object.

**Dhyana -** Meditation. Dhyana follows Dharana. When the mind dissolves on the object of Dharana the stage of Dhyana reaches. At this stage the Dhyata (that who practices the process of Dhyana i.e. the Jivatman), Dhyeya the object of Dhyana (Paramatman) and Dhyana the process of Dhyana become one. At this time the Dhyata,(sadhaka) forgets every thing and experiences complete bliss.

**Enlightenment -** The final attainment on the spiritual path, when the limited sense of 'I' merges in to Supreme Consciousness.

**Granthi -** Knot

**Gunas -** Qualitiesof Prakriti (Nature. material world). They are three-

**Satoguna** \- goodness, equilibrium, to use an analogy, balance, love, happiness, peace.

**Rajoguna -** passion,activity, greediness, contention, restlessness, unhappiness. Rajogun creates more attachment with the body and worldly gains and to achieve pursuits the person adapts all kinds of wrong ways.

**Tamoguna** **-** ignorance, inertia, laziness, darkness, completelyunder the control of Vasnas.

**Guru -** Aspiritual teacher or master who has attained oneness with God. A true guru Initiates the seekers in to the spiritual path and guides them to liberation.

**Hatha yoga -** Hatha means with rigorous efforts. These are yogic practices, both physical and mental done for the purpose of purifying the physical and subtle bodies. The goal of Hatha yoga is to awaken the inner energy- Kundalini.

**Indriyas -** Senses

**Ishvara -** The Supreme Being, God

**Jala -** Water

**Jivatman -** Self

**Jnana -** Divine Wisdom, Knowledge about the spirit, Self

**Jnana-Indriyas -** Five organs of senses of knowledge viz. ear, skin, eye,tongue and nose

**Jnana-yoga -** The path of Self realization through a speculative philosophical search for Truth.

**Kama -** Passion, desire, lust.

**Kanda -** The source of all NadisThe Kanda is situated between the anus and genitals.

**Karma -** Action, duty

**Karma -** Indriyas- Five organs of action, viz. speech, hands, legs, genitals and anus

**Karma-yoga -** The path of God realization through dedicating the fruits of one's work to God.

**Kosha -** Covering

**Krishna -** The eighth incarnation of Lord Vishnu.

**Krodha -** Anger

**Kumbhaka -** Retention of breath

**Kundalini yoga -** Kundalini means the coiled one, the energy which lies coiled at the base of the spine, in the Muladhara chakra of every human being. InKundalini yogathe dormant Kundalini shakti is awakened and taken to Sahastrara chakra when it is united with Lord Shiva. At this stage the sadhaka remains in perfect Samadhi.

**Lakchya -** Dhyeya, the object of concentration.

**Laya yoga -** Laya means dissolution, subsidence; total mental absorption in a higher state of consciousness. Laya yoga is the union with the Divine by means of intense and pure devotion, communion with Sacred Word ieNāda. Kundalini yoga is really Laya yoga in which there is dissolution of individual Spirit in to Absolute Spirit.

**Linga -** Represents Nirguna-Nirakāra Brahman.

**Lobha -** Greed

**Mada -** Ego

**Mahavakya -** Great Spiritual statement

**Manas -** The lower mind, thepower of the individual which thinks and remembers.

**Mahat-tattva -** The total material energy produced from Prakriti.

**Manipura chakra -** subtle centre corresponding to solar plexus.

**Mantra -** Thatwhich protects. Sacred words or sounds invested with the power to protect and transforms the one who repeats them.

**Mantra yoga -** The rhythmical vibrations produced by Mantra help the sadhna shakti and awakens the superhuman powers of the sadhaka.

**Matsarya -** Jealousy

**Maya -** Illusion power, the energy of the Absolute Spirit that deludes the individual so that he forgets his true nature.

**Moha -** Attachment

**Moksha -** Liberation, Self-Realization.

**Mukti -** liberation from material existence

**Muladhara chakra -** The spiritualcentre at the base of the spinal column.

**Nada -** Nada is inner mystical sound; it has no beginning and no end; it is a subtle, eternal, infinite reverberating vibrationexperienced in the higher reaches of Laya yoga.

**Nadi -** Astral tubethat carries Prana.

**Narayana -** Anothername of Lord Vishnu.

**Nirvichara -** Thoughtless

**Nirguna -** withoutattributes or qualities. Parmatman is Nirguna and Nirakara- He is attributeless and formless.

**Nirvikalpa -** Without option

**Om or Aum or Omkara-** Theprimal sound, from which the Universe emanates. Om is the inner Essence of all mantras.

**Panch -** Tattvas- Akasha (ether), Vayu (air), Agni (fire), Jala (water) and Prithivi (earth) form Panch-Tattvas. Panch-Tattvas are responsible for the formation of the Universe and the body of all creatures. Inside the human body the Panch-Tattvas are present in the following forms-

**Akasha-** Manas, Buddhi, Chitta and Ahankara

**Vayu-** Panch Prans- Prana, Apana, Saman, Udan and Vyan.

**Agni-** Jnanendriyas- Ears,Skin, Eyes, Tongue and Nose.

**Jala-** Jalpanchaka- Sound,Touch, Shape, Taste and Smell.

**Prithivi-** Karmendriyas- Hands,Legs, Tongue, Genitals and Anus.

**Parmatman -** Parama means Supreme, Atman means Spirit. Parmatman means Supreme Spirit. Parmatmanis the term synonym to Brahman or Absolute Reality.

**Prakriti -** Nature, Matter. It manifests itself by means of three basic qualities or Gunas, i.e. Sattva, Rajas and Tamas.

**Prana -** Subtle psychic energy, taken in through breath.

**Praņava -** Another word for Om or Aum

**Pranayama -** Rhythmic control of breathe (Prana). A yogic technique consisting of systemic regulation and restraint of breathe, which leads to steadiness of mind.

**Pratyahara -** sensory withdrawal.

**Prema -** pure, spontaneous, devotional love for God.

**Prithivi -** Earth

**Purusha and Prakriti -** The One Brahman wished to be many-then the One divided in to two- Purusha and Prakriti also called Shiva and Shivā (Shakti). The Absolute Consciousness was Purusha and the energy part having three attributes Satogun, Rajogun and Tamogun was called Prakriti. Prakriti was responsible for the production of the always changing Universe. The Purusha is unchanging aspect of Brahman.

**Raja yoga -** Raja yoga sadhana stresses on control of mind, to withdraw all the senses and to plunge in meditation.

**Rudra -** Furious formof Lord Shiva

**Shabda -** Word

**Samana -** The vitalair which aids the power of digestion.

**Samskaras -** Impressionson chitta which are taken from one birth to another.

**Sanatana -** Oldest

**Sankhya -** Philosophy describing analytical discrimination between spirit and matter

**Sat (Sathya) -** Truth

**Soham -** 'He am I';

**Sahastrara chakra -** The thousand petaled spiritual centers, at the crown of the head where one experiences the highest state of consciousness.

**Samadhi -** The state of meditative union with the Absolute, trance, complete absorption in God consciousness.

**Shambhvi mudra -** belonging to Shambhu or Shiva. Concentration in Ajna chakra.

**Sadhana -** Practices both physical and mental, on the spiritual path.

**Shakti -** Divine power responsible for activities of the Universe including the human

**Sharira -** Gross body.

**Self -** "I", Divine Consciousness residing in the individual, not different from the Supreme Principle.

**Self-realization -** The state in which the individual ego ('I') merges with pure Consciousness.

**Siddhi -** spiritual power.

**Shiva -** also called Sadashiva or Paramshiva is the all pervasive Supreme Reality. Shiva is another name of Parmatman or Brahman.

**Shivā -** Shivā is consort of Shiva also called Shakti, Adishakti, Kundalini andMayashakti.

**Sraddha -** Strong faith

**Sthul -** gross, material.

**Suddha -** Pure

**Sukshma –** subtle

**Sushupti -** dreamlessstate.

**Sushumna -** The main subtle channel corresponding to the innerportion of the spinal column. This is the pathway of Kundalini Shakti.

**Svapna -** dreamingstate.

**Svadhisthana charka -** Subtlecentre corresponding to the sacral plexus.

**Tanmatras -** Subtle forms of Panch-Tattvas

**Teja -** Agni, fire

**Trataka -** Fixed rigid gaze, the yoga practice to steady the mind.

**Udana -** The vital air corresponding to the thoracic region and controlling the intake of food and air.

**Upnishads -** The word Upnishad means sitting close. They form pinnacle of vedic teachings

**Vasana -** Impression of previous action that remains in the chitta

**Vayu -** One of the five elements called 'Air'.

**Vedanta -** The later part of Vedas; It has the message of Liberation and Enlightenment.

**Vishnu -** Thepreserver,the second deity of the Hindu Trinity.

**Vishudha chakra -** Subtlecentre corresponding to the Laryngeal plexus.

**Vritti -** Mental function

**Vyana -** Vital airrepresenting the whole body.

**Yoga -** means Union. State of onenesswith Parmatman. The process leading to that state is also known as Yoga.

#  EPILOGUE

Contemplate on the purpose of life. Ask yourself the questions- Who am I ? From where have I come ? Where I am going ? What should I do ? Scriptures say, 'The individual is notthe body nor the mind. He is Atman which has come from Parmatman, the God. Every individual has to merge in Parmatman and for that he has to start his journey from limited to the unlimited;

To start with change your food and other habits including recreation. Switch over from current food habits, with its food patterns, to satvik eating habits and satvik food. Foodgreatly affectsmind and thinking. Thoughts come from food and environment. If you have satvik food and have desire for good, only good thoughts will come.

Current eating habits make man sick and weak. They shorten man's life and make advances on spiritual path practically impossible. With satvik food, man can resist all diseases with fair success and attain greater age. With satvik food man has at his disposal more energy and becomes capable of greater physical and mental efforts.

A balanced life is needed to lead happy and successful life and to attain Self-Realization. The one who is the slave of senses is the slave of every thing else. The senses capture all sorts of evil things from the atmosphere and send to the mind. Through the doors of senses, we should user only sacred thoughts, feelings and ideas. The senses are meant to capture the Divine illumination and shine with the Divine light.

The next step for success in Divine journey is to control the vagaries of mind. The mind has to be calmed down as in case of deep sleep, so that the light of Atmancan be experienced. The mind manifests its influence in the state of waking and dream. The mind comes to a standstill in the state of deep sleep. The Self-Realization can be achieved only when the mind stops working. Every body gets deep sleep every day, but he remains unaware of the Atmic light. or Self is realized only when the man gets Samadhi. Hence all routes of Sadhana to gainthe state of Amanaska(when the mind is merged in Atman) are aimed for Dhyana and Samadh.

When you are established in the truth that the Divinity in you is all pervasive, you feel greatly energized. The realization of the truth erases the difference between you and God, mine and thyne. The same Self runs as an undercurrent in all elements of the world.

Reduce worldly desires. There is nothing wrong in entertaining desire to have food, clothing and shelter. But the desire which exceeds all limits turns in to 'Raga' (attachment). Worldly desires never end. As one desire is fulfilled, ten others are ready to bother you. Hence ceiling of desires is necessary. Worldly desires bind the man, because of which man can never liberate from the cycle of death and birth. Have the desire only for God. Such desire liberates the man. Scriptures say, "The desire to know God, to love God and be loved by God is not a desire that binds. When awareness of God dawns in all its splendor, every worldly sensual desire is reduced to ashes in the flames of that awareness".

The real yoga is to be peaceful, to be calm, to be kind to all creatures, to have spirit of service and devotion, to be self controlled and a desire to possess all Divine virtues. There should be realization that there is one eternal Atman, one universal Consciousness that dwells in the hearts of all. This realization is achieved by practicing Yoga. Practice deep meditation and attain Self-Realization and move as a Divine being on this earth. This is the goal of life.

Restrain the senses, control the mind, try to remove your defects and meditate regularly. Do your duty to best of your ability and leave the rest to God. Do all your actions detachedly in a spirit of dedication to the divine. Then actions will not bind you. Your heart will be purified. Spiritualize all your activities, let eyes look with kindness, your tongue speak with sweetness, your hand touch with softness. Feed your mind with thought of God, your heart with purity, and your hand with selfless service. Remain soaked in the remembrance of God with one-pointed mind. God has a Master-plan. We have our parts to play.

#  About the book

**Health is the greatest wealth**. In the absence of sound health, human aspirations become futile. Unable to realize this truth, man is losing his health by wrong habits. Dawn to dusk he adapts unhealthy ways of living and faces miserable consequences. When body is ridden with diseases, health wanes and one is afflicted by all kinds of miseries. Now a days people go to clubs to drink, fill themselves with unhealthy food and gamble. It is precisely due to these bad habits, evil traits and unhealthy activities they are losing health and peace of mind.

For total health one must practice moderation in food, sleep and exercise. Satwik food promotes self control and intelligence more than Rajsik food and Tamsik food. Satwik food is vegetarian food consisting of grains, legumes, vegetables, milk and milk products. It is tasty, balanced, sustaining and pleasant. It should be prepared in a simple way. More salty, oily, hot and prepared specially to promote special tastes without caring for balanced nutrition is Rajsik food. Non-vegetarian food comes in the category of Tamsik food.

Sleep too should be regulated and moderate. Virtuous conduct also ensures mental peace and in turn saves you from many a physical and mental illness. All that you eat, all that you see, all that you hear, all that you take in through the senses, make a dent on your health. The Seers say, "Na Shreyo niyaman viā"-No progress without constraint Control heightens power, regulation puts it in to the best use.

Without discipline, the mind of man is turned in to a wild animal in rut. You have to catch it young and train it so that its strength and skill can be useful to man and harmless to life around. Man is bestowed with senses, mind and intellect. To achieve the goal of life i.e. to lead a healthy, peaceful, moral and respectful life man has to learn to control these equipments- senses, mind and intellect. For this self discipline is needed. The ego has to be crucified on the cross of compassion.

Human personality is a combination of body, mind and Spirit. To be successful in life it is necessary that he enjoys physical, mental and emotional health and understands the real purpose of human life. The body has to be carefully and tenderly fostered. It is a precious gift, a very complicated but well coordinated machine given for achieving a laudable task- Self Realization which is the goal of life.

The practice of Yoga brings over all development of human personality- Physically, Mentally and Spiritually. The true meaning of Yoga is "union of human Spirit with Divine Spirit." The method used to obtain this goal is also called Yoga. The present book "Yoga for body, mind and Self" deals with practical methods for total health of a man.

The book has six chapters-

**Chapter 1 Panch kosha** \- deals with five layers of Prakrati (Nature) encashing the Self. The Panch koshas are- Annamay kosha, Pranmay kosha, Manomay kosha, Vijnanmay kosha and Anandmay kosha. These koshas include the physical body, the Subtle (Sukshma) body and Self. The Subtle body includes Senses (Jnanendriyas), Mind (Manas) and Intellect (Buddhi). The chapter also describes Shakti chakras.

**Chapter 2 Spirituality-** deals with the basic information about Spirituality (Adhyatma) – about God (Parmatma), Self (Atman) and Nature (Prakriti). The chapter also deals with the basic knowledge of Yoga- Karma yoga,Bhakti yoga, Jnana yoga,Mantra yoga, Hatha yoga, Laya yoga, Raja yoga, and Kundalini yoga and preparation needed for yogic sadhana.

**Chapter 3 Shariric yoga** -deals with fifty yogasans described in such a way that all the fifty yogasanscan be practicedwithin 20 minutes daily.

**Chapter 4 Mansic yoga-** deals with control of Senses,Mind, and Speechand Pranayama.

**Chapter 5 Atmiya yoga-** describes about the relationship of Jivatma (Self) with Parmatma and the Sadhana needed to achieve the Yoga (Union) between the two.

**Chapter 6 Daily Sadhana-** describes the sequence of yoga practices which can be followed daily.

THE END

