THE HUMAN MIND AND THE SENSATE WORLD

                              

    “Manonmatram Jagat, Manah Kalpitam Jagat”.  

   In ancient ‘Gurukula’, the teachers encouraged their pupils to ask questions and derive their knowledge. The Upanishads are the sum and substance of all the Vedas. ‘Veda’ means knowledge relating to truth, the ultimate truth. This universe rests on ‘Satyam’, truth and ‘Ritam’, order. The term ‘Vedanta’ means the entire process of knowledge carried to its ultimate conclusion (‘anta’ meaning end) -the consummation of knowledge. 

        Aruni’s son Svetaketu’s spiritual education as depicted in Chandogya Upanishad highlights the need for, and the significance of, ‘shrddha’ or creative faith for man, when confronted by the mystery of unknown behind the known. After 12 years’ stay in the Gurukula from the age of 12 to 24, having studied all the Vedas, Svetaketu returned home conceited, arrogant, and proud, regarding himself as very learned. Aruni asked him, did you ask from your teacher ‘for that teaching (about the one behind the many) through which what is unheard becomes heard, what is un-thought of becomes thought of, what is unknown becomes known?

         “Where from all these entities are born, by which, being born, they abide; into which at the time of dissolution, they enter, seek to know that; that is Brahman”.  (Taittiriya Upanishad, III. 1)

       Mind is the repository of wealth. There is a very beautiful story about the secrets of the mind. Once the Gods were discussing where to hide the ‘power that grants everything’ that man wishes for. Some Gods suggested Heaven as the place; but, others said, Man can reach Heaven too, and there is no use of hiding it there. The argument went on and the Gods knew the tenacity and perseverance of Man and finally agreed to hide the power in the Mind of the Man. They all agreed that, “it is one place where he will not search”. Thus, we have enormous resources, wealth that cannot be valued in terms of US Dollars or Gold, Diamond and Platinum hidden in our own Mind. But the waves, the chitta vrittis disturb the still lake of Mind and we cannot see the bottom of the Mind-lake, ‘Manasarovar’. When the Mind Lake is clear, undisturbed, one can see the enormous wealth in it. Meditation will help to calm the Mind (by Sama) and see the hidden treasures!

 MAN AND HIS UNIVERSE       

        Ever since man attained a sense of awareness of himself and his surroundings, he has been trying to understand the mystery of the universe. He is curious to know about the origin of the universe and the myriads of forms of life. This curiosity of the human mind has been addressed in the Shvestasvatara Upanishad. It begins with the question: What is the cause? Is it Brahman? Whence are we born?  Why do we live? Where is our final rest? Under whose orders are we, who know the Brahman, subjected to the law of happiness and misery? [Shvetasvatara Upanishad, 1.1.]

         In order to answer all these questions, which are still pertinent today, the ancient sages tried one by one- the Time (Kala), Nature (Prakruti), Chance, Matter, Energy, Mind and Ego and did not find a satisfactory answer. None of these, not even a combination of these, could be the cause of the universe, because they are all dependent on something else. [Shvetas. Upa. 1.2]. As the reasoning failed, the sages turned to meditation. In the depth of contemplation they realized that supreme immutable ‘Being’ called ‘Brahman’ who is the self -luminous power in all beings and who presides over the functions of everything from Time to Ego. [Shvetas. Upa.1.3]

       When man is viewed from the sensory point of view, he appears as the  ‘limited’ finite organic system. The Vedantic view is that this is only a superficial view. Consciousness appears as a detectable datum in evolution only with the appearance of the living cell, which initiated the organic phase of evolution. That datum of consciousness develops into ‘self-consciousness’ with the appearance of man as the highest product of that organic evolutionary process. This fits in well with the Darwin’s theory of evolution. Neo-Darwinism too does not contradict this.

        Man is an integral part of infinity. The same elements that flame the stars are found in the human body. The scientist may simply put it as a consequence of and physics and chemistry, or simply an act of God according to aphilosopher; both mean the same in that the stuff of star, the sun has come alive. Inanimate chemicals have turned into living beings that breath, swallow, talk, blossom, think, imagine, write, dream and teach and what not! Practically all the living beings on earth are the cosmic creatures, products of cosmic events like atomic collisions, stellar explosions, molecular unions that were cataclysmic but still fortuitous. How beautiful it is to say that ‘we are all children of God’, the children of the universe, the center of the universe! The same fire in the sun is in our soul, atma jyoti; it shines; as a spark, it enlightens us as jnyana jyoti, illumines as divya jyoti! It is our intellect. A spark of that stellar origin sustains us through our life as Prana Jyoti. We exist on this planet as long as He shines. We are immortal just as He is immortal; we are omniscient just as He is omniscient.

        The history of the development of brain is very interesting. There is a very long gestation period during which the human brain developed. During this period, Brahman devised a control mechanism called ‘homeostasis’. Homeostasis takes full control of maintaining the internal functions of the body and it possesses self-correcting mechanism and reapirs itself. For instance, if the temperature falls too low, it staggers the body and develops enough heat to sustain the body. If the temperature goes too high and becomes uncomfortable, it drouses the body with sweat and cools it down!

 According to Grey Walter, a Neurologist,

        “The acquisition of internal temperature control, thermostasis, was a supreme event in neural, indeed, in all natural history. It made possible the survival of mammals on a cooling globe. That was its general importance in evolution. Its particular importance was that it completed, in one section of the brain, an automatic system of stabilization for the vital functions of the organism- a condition known as ‘homeostasis’. With this arrangement, other parts of the brain are left free for functions not immediately related to the vital engine or the senses, for functions surpassing the wonders of homeostasis itself”.

            This ‘Homeostasis’ is just a necessary condition for life forging ahead to higher and higher scales of evolution. Nature has achieved a physical homeostasis for man and man has now to achieve for himself, by himself through the organic capacities which nature has endowed him with, says Vedanta. What man has to achieve according to Vedanta is a ‘ mental homeostasis’, with a view to realizing the Atman behind the Mind. This is also known as the process of ‘sama’ and ‘dama’ in Yoga, a necessary moral and ethical condition for the achievement of a state of  ‘samadhi’ that enables the sadhaka to perceive the Atman. The upper brain is freed from the menial tasks of the body, the regulating functions being delegated to the lower brain, so as to enable the organism carry on a care- free life. This is indeed a mechanism meant for the mammals’ survival under the ever-changing natural conditions; but for man, it points the way to his spiritual freedom, a path to liberation or ‘mukti’.

       From the physical point of view, man is just a particle of dust in the immensity of the Cosmos; but there is something in man that understands and comprehends cosmos. Man, as a ‘thinker’, understands nature; this is a profound human dimension; man as the ‘Atman’ is infinite and immortal, his subtlest and profoundest dimension, according to Vedas and Upanishads. 

Origin of the Universe

         The history or the mystery of the origin of the Universe is first explained by the Vedas as in Rig Veda Samhita Mandala I and then by the modern scientists in recent years. The first explanation has come from a spiritual contemplation, man’s intellect dwelling in his interior depths of Mind; it is a sure source of knowledge for it has kept all the memories of its past intact. To be more precise, in the unfathomable depths of human Mind lie all the secrets of this universe. It only requires a superior skill to contemplate and fish out the required information. It is here the spiritual attainment counts. Modern science, too, has brought out some of these truth but, man had to struggle hard for centuries to perfect his equipment, his skill of observation and arrive at some agreeable conclusion. Thus Vedanta compares very well with modern science, but the latter is yet to unfold many mysteries that are already explained in the sacred Manthras of the Rig Veda.

       Both Vedanta and modern science hold the view that the primordial matter that constitute the universe emerged from Vibrations, waves of gaseous matter due to latent heat, ‘tapa’. Time, space, energy, matter, life, are all manifestations of One single Infinite, Indomitable, Effulgent, Supreme Consciousness that has neither a beginning and nor an end. It is neither born nor knows any annihilation and thus, it is “Anant” and “Achyut”. It is all-pervasive, omniscient, self-effulgent and omnipresent. This is called the “Brahman”, the “Absolute” by Philosophers, Spiritualists, Great Seers, Saints and Sages. Scientist Albert Einstein raised up his hands and said “God Knows”. Stephen Hawkings is still looking for that “Beyond Gods”.

      The ‘unity theory as explained in the Vedas is simply that, ‘Time is eternal and space is vast and endless and, there cannot be two vast endless things; they are the two sides of the same and constitute the two dimensions. To these two dimensions are added matter and energy. Matter becomes energy and energy becomes matter and both are manifestation of the same effulgent source. Thus, these two constitute the third and fourth dimensions. Life is Consciousness that constitute the fifth dimension of the same effulgent source of Indomitable Spirit. These are five dimensions of that Supreme Spirit called “God” for sake of simplicity and convenience for there is no other suitable word to express this supreme Spirit’.

        The origin of our Solar System is similarly explained. It is again the ‘Tapas’, heat generation, expansion and cooling process that explains it.

 Millions of years ago, a star called ‘Nova’ came near the Sun of our Solar System for a brief period. Through its gravitational pull, it created tidal waves. The force of attraction of the passing star created vibrations, waves and the Sun threw off great quantities of star- dust; we may call this the planetesimals or the nebula. These went on whirling round the Sun and eventually cooled to become planets and satellites.

         This in short is the story of the birth of our solar system. In one of the planets ideally located neither far, nor near the sun, i.e., the planet earth, life appeared and evolved for millions of years, producing Man, the ‘Homo sapiens sapiens’ so far the ultimate in creation. This is another long story cut short explaining the origin of man.

      The existence of human life on this planet Earth is a more calculated and thoroughly well planned design of the Lord, and as Einstein put it, ‘God does not play dice with this world’. The Vedas and the Upanishads explain the whole process of creation. Darwinism and Neo-Darwinism also shed light on the process of evolution. In brief, cosmogony, the ‘Brahmanda’, or ‘the Hiranyagarbha’ consists of macrocosm and microcosms. Macrocosm covers the whole Universe consisting of millions and millions of stars. The microcosm is the internal man built on the same plan and principle as the macrocosm for, nature builds everything on a uniform plan and revels in unity underlying diversity throughout. Man as microcosmic cell of the Universe is in-built into the whole system of cosmos; it is a mere cell of the cosmic body or a spec of the cosmic dust. When viewed from space, the earth looks so beautiful, pulsating and full of life and vibrations. Here lies the real truth. The ‘living planet’ earth is an organic cell and the unicellular amoeba that started multiplying itself is an immortal one that never dies. These are substances of great contemplation. 

         The Vedantic View is more comprehensive in explaining man and his mind than that of the modern science.

           The basic components of all creations and future creations, according to Vedanta are as follows:

1. The Mahat i.e., the ‘Akasha’ or Universal Consciousness, Intellect, or The Brahman;
2. Ahamkara i.e., the ‘I’ -ness born of the Mahat, the Akasha or Space;
3. Buddhi i.e., the discriminative faculty born of Ahamkara; and,
4. Manas i.e., the Mind born of ‘Ahamkara’ and its chittavrutti

            Besides these, there are the Ten sense organs – Jnyanendriyas; i.e., Five sense objects like sight, hearing, taste, smell and touch; and, the five great elements:  ether, air, fire, water, and the earth. By the element earth, is meant all solid bodies including the planets and satellites known to man. Together, these Twenty-four Fundamental Principles are the products of ‘Prakriti’ subsisting in its three-fold divisions of forces- known as the Sattva, the Rajas, and the Tamas. These are the first sprouts branching off from the unmanifest Nature, ‘Avyakta Prakruti’. ‘Duality’ starts here.

        Nature is unmanifested ether, Maya, Prakruti, Saksji, Ajnyana, etc. Its qualities are Satva, Rajas and Tamas.  It exists in Triputi, i.e., Time, Space and Causation according to Vedanta Vikruti is Indriyas and Panchabhutas. The Eight-fold Nature, the Prakrutyashtakas include the five elements, the Mind (Manas), the Intellect (Buddhi); and Egosim (Ahamkara). The Dhatu Ashtakas are the external skin, the internal skin, blood, flesh, bones, marrow, semen; and, the eight psychic powers are the Aishwaryas (Ashtaishwaryas). These are Super-Human Powers that include the powers of Brahma, Prajapati, Devas, Gandharvas, Yakshas, Rakshasas and Pitrus and Pishachas. The eight Virtues of Soul (Gunashtakas) are Daya (Compassion), Kshama (Forbearence), Anasuya (Absence of Jealousy), Purity (Shaucha) Karpanya (Poverty), Akarpanya (Absence of Poverty), Anayas (Absence of Fatigue) and Aspraha (Desirelessness).

            There are the eight mental states, the Bhavashtakas like Righteousness (Dharma), Adharma, Jnyana (Knowledge), Ajnyana (Ignorance), Vairagya (Renunciation), Raga (Attachment), Aishwarya (Super-Human Powers) and Anaishwarya (Want of super-human powers)

  There are five Viparyas, Misconceptions, twenty-eight Disabilities or ashaktis, nine Tushtis, Satisfactions. Besides, there are the Eight Siddhis, or Perfections (Attainments).

   Generally, the individual souls get drowned in these ashtakas, blemished with duality that makes man unhappy despite his attainments. The way out of this ‘Sansar’ is total submission to the Supreme Power behind the creation and constant Dhyan of the Lord.

    All these are explained in Sankhya Sutras III-37, 45; Sankhyakarika 47; Yoga Sutra 18; and, Brahma Purana II.2.

    The earth has Gravity. In the Vedantic sense, the attraction of the Nature, (Prakruti), “Ajnyana” (Ignorance) is so much that it holds the jivas, individual souls in its grip offering temptations of the Ashtaishwaryas and will not loosen the grip while the jeevas hanker after reaching the higher and higher levels of Consciousness, Jnyana (Knowledge) and Liberation.

   The earth, a planet on which we live is often referred to as “Shree”. Shree- Bhoo-Durga, the three different forms of Shree Laksmi, the presiding deity, stand for Prakruti.The Earth is conceptualised as a symbol of profound creative power, as the eternal source of everything; it is dharitri; it is a repository of all the wealth, and it supports and sustains life providing food and shelter to all creatures. Bhoo Devi, as she is called, is worshipped in the form of Maha Lakshmi. The mantra to propitiate the Goddess is:

          “OM SHREEM, RHEEM, KLEEM VASUDHAYAI  SWAAHA”

          Cosmic harmony of heaven, earth and man brings out enormous power and strength.

          On the face of the ‘dualities’ that reign supreme, one has to work hard, build up individuality, a personality, and an ‘integrated personality’; Then, when one is strong and spiritually mature, he or she should look up and see a greater courage and greater strength beckoning and makes one experience and say:

                            “Not I, but Thou; Thy will be done”.

       The full message of self-surrender and Divine Grace that helps one to get rid of the ‘dualities’ of sansar is beautifully explained in Bhagavad-Gita Ch. XVIII. This is the philosophy of life, the grip of Prakruti over Purusha, and the method of getting the shackles broken and getting liberated from bondage as advised by Lord Shree Krishna. It is addressed to Arjuna, a confuse, perplexed, ignorant jiva who represents the common man or woman.

Dhyana, Japa and Samadhi

    Dhyana is the continuous flow of divine thought in an unbroken chain. [Patanajli Yoga Sutra III.2]. This is achieved by concentration on a particular location, may be the tip of the nose, or preferably between the eyebrows. It leads to Samadhi. Patanjali, the yoga teacher, says ‘By ‘Ishvara pranidhana’, sacrificing all to Ishvara comes samadhi’. Learn to surrender all of your labour of your spiritual practice to the Supreme Being. Surrender yourself completely; offer all fruits of your action, connect your little will to the divine will, and then a miracle takes place. That Truth, that Reality which shines within, which also shines outside in all beings, reveals itself in all its glory, and then comes communion between the soul and the Oversoul.

      Dharana, Dhyana and Samadhi, the three together is called samyama. Meditation should begin with gross objects and slowly rise to finer and finer ones until it becomes objectless. It should lead to a state of ‘choiceless awareness’. The meditative state is the highest state of existence. It brings total happiness and real enjoyment incomparable to any the senses could bring.

      Regularity in meditation is a sine qua non. One should select a suitable place and time, take the appropriate asana, like the Padmasana, and practice dhyana with utter sincere devotion. Concentration on a physical law like the law of gravitation, flow of light, expanse of space, or a spiritual idea like the mahat tattva with clarity and bhavartha will yield immense joy and happiness. Reading holy scriptures like the Bhagavad Gita. Through concentration, one can gain penetrative insight; subtle esoteric meanings will flash out in the field of mental consciousness. Inner depths of meaning and philosophical significance become very clear. One has to train the mind in concentration on various subjects, gross and subtle, big and small and in the end a strong mind and will power will emerge.

        Meditation will become habitual and brings supreme joy after some time. Discussions result in hostility and mental disturbance. Much energy is wasted. Nothing is gained of endless talks. Everybody wants to show his scholarly learning and intelligence. In the end both the parties fight. A wise man will never enter into discussion. He will take every opportunity to dwell in meditation and will not entertain any thought of participating in debated and discussions and will avoid them. It is very important to note that much study of Vedas and the shastras is also not necessary and much intelligence and retentive memory is also not needed for self -realization. Only meditation is enough. One should have a calm and tranquil mind. No meditation is possible without serenity of mind. Serenity is a rare virtue. It is acquired by eradication of vasanas. With serenity, one can enjoy unruffled abiding peace of mind. When all vasanas are eradicated, mind becomes calm and serene, just as the lake becomes calm and serene as the waves subside. Hence, the Mind Management Rule here is: “Meditate as much as possible and wherever it is possible”.

     One should meditate on the Universe bearing in mind the interior relations of the earth, the air and the atmosphere. The air is the means of joining the posterior form the earth with the atmosphere, the junction. By meditating on this Infinite Universe, the mind goes beyond the trifling pre-occupations andattunes itself to the Infinite,

   One should meditate upon the Light. Fire is the prior form, the Sun is the posterior form, water is the junction, and lightning is the means of joining.

   One should meditate upon Learning. The Teacher is the prior form, the pupil (student) is the posterior form and the Learning is the junction. Imparting of instruction is the means of joining.

   One should meditate upon the Progeny. Mother is the prior form, father is the posterior form, progeny is the junction and procreation is the means f joining.

    One should meditate upon the Self. The lower Jaw is the prior form, the upper jaw is the posterior, Speech, or the vocal organ is the junction. Tongue is the means of the union.

    These are called the ‘Great Combinations’. He who meditates upon these conjunctions, as expounded above, will attain progeny, wealth, and the abode of heaven. There is no hard and fast rule regarding the time, place and postures, but based on the facility available and agreeableness one can meditate. All meditations except that on Paramatman are symbolic.

   “Om”, the symbol and designation of Brahman- the Object of profound meditation and the highest spiritual efficiency is attributed to it is the quintessence of Veda. Veda is derived from ‘Vid’ meaning Knowledge [Chhandogya Upanishad II 23].

    “Oh! The Supreme Lord, cheer me with the intellectual vigour. Oh!  Lord, may I be the possessor of the immortal Revelation. May I be able and active in my body; may my speech be sweet and agreeable to the highest degree; and, may I, with my ears, listen abundantly clear (so that I may learn). Thou art the sheath of the Supreme Being, the “Om”, I pray to thee, to preserve my learning”.

   This is a prayer addressed to the Supreme Being, the Grantor of all wishes, asking for mental power and physical fitness without which Knowledge of Brahman is not possible. [Kathopanishad I 15-17; Prashnopanishad V 2-7; Brihadaranyaka Upanishad V 1.1; Mundakopanishad II 2.6; Mandukyopanishad V. 11; Bhagavad-Gita Ch. IX. 17; and Manu XI].

    Meditation and Self-culture are ancient practices, as old as the Vedas.  The preliminary process of attaining purity of mind by a life of self-control (Righteousness) is given in the following:

            “Yunjjana prathamam Manasthatvaya savithadhiya;

              Agnerjyotirnichayya Prithvya Adhyabhavat."

    First, harnessing the Mind and the senses with a view to realize the Truth, and then having found out the Light, of the fire, the evolving soul brought itself out of the earth. The Sun is used as a synonym for ‘Antaryamin’ (the Ultimate Principle) as the source of all creation, working constantly and eternally in the hearts of all beings to raise them to higher and higher levels of life (thus evolution is caused behind the scene). All evolution is to be traced ultimately to the working of divinity ‘within’. Only those rare few who know the glory of the Immanent Soul (All-pervading, all-knowing, Infinite and the Self- Luminous) undergo the necessary discipline and spiritual practices. The wise do, indeed, control the activities of the intellect, and practise meditation and Dharana, Concentration.

    Sit down for a few minutes and pray:

         “Tejosi tejo mayi dehi, veeryamasi veerya mayi dehi;

           Balamasi balam mayi dehi, ojosi ojo mayi dehi!"

         This is a very simple prayer mantra to ask for purity, energy, strength and peace of mind. This is a very effective mantra from Shukla Yajur Veda Samhita 19.9.        

     It gives enormous strength of mind and self-confidence. Meditation gives good relaxation to tired mind and body.  Close your eyes and take the name of the Lord and chant. If you get sleep, it is good. Continue meditation when you get up. But this going to sleep in meditation should not be developed into a habit. It will not help spiritual attainments. Meditation should be done with total awareness, not in sleep. A man getting up from sleep may be fresh and look refreshed; but a man coming out of mediation looks bright, radiant, and more energetic. Meditation helps to calm nerves and reduce tension. Very nervous people cannot meditate. So, first the tense nerves should be calmed down.  We should control all our sentiments and feelings, good or bad. And make the mind passive. We should concentrate on the Infinite and tune our mind towards the Supreme Lord. Fill the mind with the holy image and the harmonizing vibrations of the holy sound, ‘Om’.

    Before we go to bed, concentrate on some holy idea or think of some divine form; ths will help to get a sound sleep. Keep the mind engaged in the Divine, by chanting Lord’s name or ‘Om’. It is not good to combine Japa with sleep. Japa before and after sleep is good. Normally, japa of the required number of chantings should be completed for good results. Find the center of consciousness at the heart level, ‘Ajnya’ level, and concentrate on this at the time of japam and meditation for excellent results.

    Sattvic food, rhythmic breathing, constant awareness of mind or alertness and feeling one with the environment are the important requirements for success of meditation. Patience, good disposition, kind and benevolent attitude towards others are virtues. Establishing in oneself is important for a harmonious and peaceful life. Impatience, anger, dissatisfaction and disgruntled behaviour will spoil the mood and bring unhappiness to self as well as others. Pleasant mood should be practiced despite any odds and, it is very difficult. But, it comes easy with meditation. Our own mental impurities, desires and passions, tendencies and impressions, attachments are major obstacles to meditation. Meditation requires a pure mind and meditation creates a pure mind!

Japa   

     Japa means chanting of a mantra. The word comprises of ‘Ja’ meaning, ‘destroys birth and death cycle’ and the syllable ‘Pa’ meaning, ‘destroys all the sins’ [Agni Purana]. Thus, Japa has the potential to unite the soul with the Supreme Being. It has miraculous powers that infuse us with courage and confidence.  Vedic mantras are very sacred. Hymns of the Vedas are known as mantras. Some of the mantras are the prayer mantras. One such hymn in the yajur Veda is the Gayatri mantra. It is a beeja mantra or seed syllable, derived from ancient primeval sounds. Lord Shree Krishna says in the Bhagavad Gita, amongst the mantras I am Gayatri. Gayatri mantra has the latent spiritual power by which regular japa and meditation can transform the mind into prajnya or wisdom. Chanting of this mantra, the ‘Gayatri’, with concentration and understanding, brings inexplicable peace, calm and solace to the disturbed mind.

Samadhi

   As already stated, there are different layers of consciousness. Normally, we work within a circle of what appears to be rational and this comes within the conscious sphere. Here, self-consciousness accompanied by an individualized will is functioning. There are the sub-conscious and super-conscious levels besides the unconscious and we are rarely aware of these in our normal work. Yogis claim that even the internal organs of our body that are normally independent of our control like breathing, pumping blood, pulses can be brought under conscious control of man. This is the ego-prompted rational level and self-conscious. This is in contrast to the ego-less and uncontrolled instinctive level commonly found in animals. “The Yogis hold that the mind can go beyond the self-conscious level of the mind”. Just as unconscious work is beneath consciousness, so there is another kind of work which is above consciousness and which also is not accompanied with the feeling of egoism. The feeling of egoism is only in the middle plane. When the mind is above or below this line, there is no feeling of ego and yet the mind works. When the mind goes beyond this line of self-consciousness it is called ‘Samadhi’ or Super-consciousness. When a fool goes into Samadhi he wakes up an enlightened person. This will be the effect of Samadhi on persons who practises all the eight steps of yoga to the point of culmination in Samadhi. ‘Samadhi’ is the culmination of the steps to ‘Self Realization’. It leads to Brahmananda; but it is very difficult to reach this stage in the ordinary way of life. It is said, that the culmination of spiritual exercises in ‘samadhi’ will bring immense happiness and bliss that is un-surpassed by any other effort. This bliss is not comparable to any other joy. Those few who have experienced this bliss will be ever ready to share their happiness and bliss with their devotees. They see divinity in all souls and make no distinction of caste, creed, birth, or worldly accomplishments in their devotees. In the Hindu way of life, this is the ultimate one can achieve and it is the aspiration of all spiritual seekers to reach this stage, called ‘turiya’, and experience the Bliss of ‘Sat-Chit-Ananda’, i.e., Brahmananda.

     The meditative state is the highest state of existence. It is only the contemplative, witness-like study of objects that bring us real enjoyment and happiness. Samadhi is also known as ‘Jnyana’ (Knowledge) or Realization.  It is not a state of unconsciousness.  Samadhi is the complete forgetfulness of all thought by first making it changeless and then identifying it with Brahman [Patanjali Yoga Sutra]. It is ‘Pure Consciousness’.

        The state of Samadhi is the final stage of spiritual attainment. But, it is very difficult to reach this stage without much effort. Many obstacles such as idleness, desire for sensual pleasure, sleep, dullness, distraction, lack of inquiry, sudden disinterestedness or loss of enthusiasm to puruse it further and eagerness to taste joy and a sense of blank-mindedness appear while practicing Samadhi. So, one has to guard against all these obstacles and get rid of them; one has to pursue the effort to reach the state of Samadhi with steadfastness and with firm determination.

       The next highest state after ‘Turiya’ (Samadhi) is ‘Sushupti’. One attains the Brahman in this state. There will be no body-consciousness or mind-consciousness in this state. It is Absolute Brahman! It is not possible to stay in this state for long. One has to come back to ‘Turiya’ and constantly strive for the ‘Eternal Bliss”

       It is not the intention here to go into the details of ‘Samadhi’, or ‘Turiya’ state, and its benefits since the main objective of this book is to live and work in this sensate world happily, peacefully and successfully.  It is with this intention that the householders’ approach to Self Realization is stressed. Without taking recourse to going to forest (‘vanaprasthashrama’), staying in the family and achieving the fulfillment is the goal of this book, ‘Mind Management Techniques’. The ‘sat’ (True) ‘nyasa’ (maarg) i.e.,‘ sanyas’ through mind control or mind management is the real pathway to Self Realization. It is not Sanyas with ochre robe and total abandonment of family responsibilities that is advocated or sought for here. Life is to enjoy and everyone should enjoy it fully; the Vedas and Upanishads fully support and encourage this fulfillment and offer a number of mantras or techniques for this purpose. A few such mantras are given in the opening pages of this book.

Prana and Mind

Prana and Mind  

     Prana is one of the ingredients of the living beings. It is accompanied by Consciousness, Intelligence, Mind and Awareness (Sakshi). Thought is the highest expression of Prana. Its expression is three-fold. First, there is instinct, which may be called conscious thought. At a higher level is reason in which thought is a conscious and well- regulated effort. But the circle within which it runs is very limited. ‘tat’ (That) ‘that which is beyond’, can be grasped by super-conscious, or Samadhi. All manifestations of the subtle forces of the body, which are different manifestations of Prana, give a push to the mind to assume vibrations that reveal facts at subtle level of existence. The whole universe is one unbroken mass of matter in flux beaten into different states of vibrations by the Prana. The Sun, the Moon, the Man, the plant, the animal, the mineral, the atom are all mere points of this one huge mass, the Mahat. When the action of Prana on Akasha is most subtle, it is called Mind. Mind is also one unbroken continuum. If one gets into the subtle vibration through the regulation of Prana within oneself, then that whole universe is seen as composed of subtle vibrations of thought.  Samadhi brings the individual’s mind to those vibrations that enable it to apprehend the facts of these subtle levels of existence.

    Prana is generally, but often loosely, translated as ‘vital-breath’, the life-force or the vital force. The term is applied to both transcendental principle, the subtle cause, as well as to its effects, the forces moving to activity the organs- physical and mental. [Brahmopansihad 2].

    In Prashnopanishad, Pippalada unfolds the whole philosophy of this Prana. Prana is expressly identified with the Atman; it is not just the manifested aspect of the Atman. The manifested aspect, Prana, is in reality is the same as the Atman; for purposes of intellectual comprehension, it is distinguished as a process of manifestation or creation. In the Upanishads, Prana is used as synonymous with the Atman or Brahman [Brahma Sutras I. 23 and I .28-31]. Prana is identified as the life of the Devas (Indriyas), because the latter embody only its manifested functions that go to make up the macrocosm and the microcosm, the external and the internal world. It is also their death, because their dissolution means nothing but resolution into it.

    'Prana' is the Devata (Deity) of the Nadis, because they represent its functions. Prana evolves the complex of man’s psychophysical activity. The Nadis form the media for evolution as well as involution. Thus, we have the conception that Prana becomes many and then functions through determinate channels built up with matter- Brahman in its self-manifesting process becoming determined as action and reaction, as Prana and Akasha, force and matter. 

Pranayama and Kundalini

    Human body is a web of nerves, the ‘nara-mandala’. Prana or vital energy working in the nervous system is called ‘Psychic Prana’. There is the latent or coiled up energy at the base of the spinal column (Muladhara) technically called ‘Kundalini’.  Pranayama initiates the flow of this coiled up energy up-wards from the base to the brain, utilizing the power generated by the control established over the breath. The control of the breathing process works similarly on all the functioning of the Prana in the body. By rhythmic breathing all the molecules of the body gradually begin to move in the same direction and this makes a man a tremendous battery of will power. When all the electrons in a body flow in the same direction, electric power is generated. Similarly, by Pranayama, the energies of the body and mind are controlled and directed towards the base of the spinal column, called ‘Muladhara’, and thereby Kundalini, the coiled up power, is activated. Once Kundalini is activated, its energy begins to flow upwards towards the brain.

   The vertebral column has the spinal cord running through it. It starts from the brain and ends up in the lumbar vertebrae as fine nerve fibres. Two nerve currents flow on two sides of the spinal cord, called Ida, the afferent nerve) and Pingala (the efferent nerve) carrying sensations to the brain and in turn convey the reactions of the brain to the body.  Between these two nerve currents is Sushumna (canal centralis). This canal is closed at the bottom and ordinarily does not perform any function unless it is aroused to do. Yogis who practice Kundalini open this canal and let the nerve current pass through this hollow canal without the help of nerves. This is the medium that established contact consciousness with the environment during evolution but finally got entrapped. The release of the bondage of the body and to establish the contact with the universal consciousness is the purpose of practice of Kundalini. When the Sushumna canal is opened up and mental currents are passed through its empty space, the bondage of the body is released and the yogi establishes the contact with the super consciousness. This brings an extra-ordinary sense of happiness, the Supreme Bliss that cannot be expressed by words!

        The Muladhara (the sacral plexus) is the root receptacle, the seat of Kundalini. Enormous power of evolutionary impulses is coiled up here. It is this energy that enables the evolutionary process to continue devising the new forms and functions like the one that ended in devising man from the monkey. This is also the key that holds the future of mankind. This is attained by tremendous concentrated will power generated by Pranayama. The manifestation of a little of this is seen in the creative instincts and the sense of reality one gets in the experience of dreams and vivid imagination.

        From Muladhara at the bottom, to the Sahasrara in the brain there are in all seven chakras, centres of consciousness. The body, mind and the spirit meet at these junctions and influence each other. These centres of consciousness are: the Muladhara, Svadhishthana, Manipuraka, Anahata, Vishuddhi and Ajna, and the last one is the Brain, called Sahasrara, the thousand- petalled lotus. These Yogic centers are located in the regions of anus, root of genital, navel, heart, throat, in between the two eye- brows, and crown of head, respectively.

       In ordinary people the first three chakras, the centers of consciousness from the bottom upwards are active and the higher ones are dormant. The first three are connected with the animal life of man like eating, drinking, sense enjoyment or sexual pleasures. Selfish animal thoughts and emotions influence the lower centres. Tamas and Rajas gunas are dominant at lower chakras and, satva guna gains ascendency at higher centres of consciousness. Sushumna becomes active only when we become sattvic. When the conscious level rises to the centre in the heart, the spirituality is awakened in man.

      Laya Yoga is Kundalini Yoga. Laya is dissolution, dissolution of vrittis, thought-waves. Raja Yoga is restraint of Vrittis. Hatha Yoga helps to control Vrittis by rigorous spiritual, ethical and moral practices. The words ‘Ha’ and ‘Tha’ mean union of the Sun and moon, the Prana Vayu and the Apana Vayu (vital airs).

     Surya Yoga is the technique of absorbing the solar energy and energizing the brain cells. This is a very simple technique. One has to spend about 45 minutes walking barefoot on the warm ground absorbing the earth energy; at the same time, one should gaze at the Sun for a few seconds only. The time suitable for gazing at the Sun is at the time of sunrise or sunset. The period of gazing at the Sun should be for two to three seconds and gradually increased to 5 minutes at a time over a period of 45 days and, it should not exceed 45 seconds. Constant gazing at the Sun at a stretch is not advisable for it will affect the eyes. By this method, solar energy is stored up in brain cells and it will help reduce dependence on solid food for the physical sustenance of the body. Such persons who have mastered this technique live for long time and attain superb control over their self. They also obtain certain spiritual occult powers (ashta siddhi) like clairvoyance, levitation, and 'parakaya pravesh' (entering other's body). Pranayama, Gayatri and Kundalini are also associated with Surya Yoga and this is a very powerful technique of Yogic exercise.      

     Activating and rising Kundalini to reach sahasrar level from muladhara is not easy in the beginning and it requires enormous will- power and discipline. It is difficult to force the psychic energy along the Sushumna canal by will power alone. It is very important to note that these centres of consciousness at higher levels are extremely subtle centres which vitalize and control the gross bodily tracts indicated by the various regions of the vertebral column and the ganglia, plexus, nerves, arteries, and the organs situated in those respective regions. In a way, these are not to be disturbed unless one is physically and mentally fit to handle the enormous energy released by the control of Prana that enters this canal of Sushumna and reach the higher chakras or centers of consciousness. One must live a pure life of truth, love, sacrifice, and regulate the habits in order to operate the Kundalini, ‘the Serpent Power’.

         The adverse effects of Kundalini are such that they may cause nervous break down in introverts, or lead to uncontrolled misadventures in extroverts. It may lead to insanity in weak persons. It may cause boosted egotism in physically strong but morally weak persons with the consequence that they become a threat to society. Some persons may gain cheap psychic powers like mind reading and gain control over other weak persons. They may, with practice of japa, meditation with chants of Lord's name (namasmaranam), and practice of a disciplined life will ultimately bring joy, peace and happiness.    

Pranayama

Pranayama

     Pranayama is the means for establishing control over the nerves and muscles involved in breathing, and through that control, over all the finer movements of the Prana in the body. The ultimate purpose of ‘Pranayama’ is to arouse Kundalini, the one and the only way to attain Divine wisdom, superconscious perception- realization of the spirit.  This may come through the love of God, through the mercy of a spiritual leader or saint, or merely through analytical will of the thinker. When by the power of long meditation the vast mass of energy stored up travels along the Sushumna, - and strikes the centres, the reaction is tremendous, immensely superior to the reaction of dream or imagination, or even more intense than the reaction of even sense perception. It is supersensuous perception. When this energy reaches the head, the ‘Sahasrara Chakra’, a thousand-petalled Lotus, the whole brain reacts, and the result is full blaze of illumination, the perception of the Self. This is the result of rousing the Kundalini by Pranayama.

    The purpose of selecting a suitable sitting posture or ‘asana’ is to perform dhyana (meditation) comfortably. In the course of meditation, the body, the neck and the head should be in a straight line so as to allow an easy and free flow of blood. It will be dangerous to sit in a curved position. ‘Pranayama’ is performed for purification of nerves.

   Pranayama is the control of universal energy, the prana. Breath control is a method of achieving the optimum flow of this energy in the body. It helps in cleansing the nerves that carry energy to different parts of the body.

   Pranayama should be learnt under an expert teacher. Although it seems very simple at the outset it should be started under guidance only. Stomach and the diaphram should be strong enough to hold the air that is powerfully driven in and out while inhaling and breathing out, respectively.

    Shri Sudhakar Chaturvedi has described the various types of ‘Yogasanas and Pranayama Techniques’ in ‘Yoga Pradeepa’. [Vaidika Prakashana Samithi, Udupi]

    There are several exercises in Pranayama, at least eight are important and three are commonly practiced. These should be practiced under expert advice only.

    The first method is very simple and can be performed by any person without much difficulty and any danger. Sit straight in a comfortable position in a secluded place and breath in and breath out in a measured way uttering ‘OM’ in the process. Deep Breathing should be done with awareness, unlike it is normally done, and the breath is not held in. By doing this several times, four or five times, the mind and body becomes calm, restful and rhythmic.

   The second exercise may be started after one has practiced the first exercise regularly for some days.

   Stop the right nostril with the thumb and breath in by the left nostril for 4 seconds retain it in lungs for sixteen seconds, and breath out through the right nostril for eight seconds. Imagine that you are drawing in energy through the Ida and sending the nerve current down the spinal column and striking forcibly on the ‘Muladhara’, the seat of Kundalini. Holding the current there for a while, then breath out slowly through the right nostril, the Pingala. Next, do it in the reverse manner. Again, close the left nostril (Ida) and breath in for 4 seconds retain breath for 16 seconds and breath out for 8 seconds. Repeat this procedure four times or for five minutes twice a day. This is called ‘Sukha Pranayama’. Physical and moral fitness must be ensured before embarking on Pranayama for rousing the Kundalini. It is risky for people who are not fit for it. It may cause insanity.

     There is another very simple method. It is breathing in from one nostril and breathing out by the other nostril alternately. Thumb is used to press one nostril at a time while breathing in and out leaving no gap in time. These exercises should be performed early in the morning and late in the evening in a cool secluded place. It can be performed at mid-day and mid-night also for better results. ‘Pranayama’ helps to purify nerves in about two weeks. It is suggested that Japa, or ‘Shree Hari Nama-smarane’ (chanting the Lord’s name) also should be simultaneously performed with pranayama for better results. But it must always be remembered here that mere Pranayama and Yogasanas are mere physical exercises; these will nothelp to make any spiritual progress unless meditation too, goes hand in hand.

    Pranayama, as the name suggests, is controlling ‘Prana’. Prana is the life-sustaining force. Pranayama helps in purifying the nerves, the carriers of energy in the body. Although ‘Prana’ exists everywhere, it cannot be perceived. It exists in the akasha. Akasha is the ultimate basic stuff out of which all the gross forms, from atoms to galaxies, from microscopic cells to the perfected human and divine bodies, take shape and in to which they resolve when they are dissolved or disintegrated to the pristine condition. Prana and Akasha are the two ultimate entities of the manifested universe. What works upon the Akasha and shapes it into all forms or manifestations is called ‘Prana’.

     Prana is the all-inclusive basic energy into which all forms of energy known to us as manifesting in matter and mind are reduced at the end of the cycle. It is Prana vibrating at the beginning of the cycle that shapes Akasha, the basic condition of matter, into a new universe of diverse forms of and states of subtlety. Out of ‘Prana’ is evolved all forms of energy, physical or mental. Thus, all physical forces like motion, electricity, magnetism, etc. are the expressions of ‘Prana’. Thus, the sum total of all forces in the universe, physical or mental, when resolved back to their original state, is ‘Prana’ and the knowledge and control of this ‘Prana’ is Pranayama. 

     Thus, it is also clear that the quantum of Prana working our mind and body is the nearest to us of all the waves of the infinite ocean of Prana. Any person is capable of establishing control over the quantum of Prana constituting his being, will be able to establish a kind of mastery over ‘Prana’. Such a Yogi will be in touch of the Whole, as the whole universe is one mass of ‘Prana’ and ‘Akasha’.

    Benefits of Pranayama are many and varied. By the control of Prana one can achieve such power that can cure dreadful diseases; faith cure or Reki is one such. Prana has the power of bringing it into a certain state of vibration that can be conveyed to others, arousing in them a similar vibration. It is also the secret of power of great men over others.

    If a country is great and can sway its power over others, it is because of the immense will- power of its leaders. The leaders of great countries have such will -power, that they can bring their Prana into a high state of vibration, and it is so great and powerful that it catches others in a moment, and thousands are drawn towards them, and half the world thinks as they do. It is also true of the Great Saints and Prophets whose teachings catch the world over; they had brought their Prana to the highest state of motion, and this is what gave them power to sway the world. All manifestations of power arise from this control.

     Manipulation of the power of ‘Prana’ is very much evident in spirituality. The universe perceived by our senses is the manifestation of Akasha by the vibration of Prana at a certain intensity, wavelength. We are all in a state of vibration at certain wave- lengths. There are innumerable other universes like ours operating at different vibrations of Prana in Akasha; only their degree of intensity of vibration they represent is different. If a Yogi can change the vibration of his mind and attune himself to any of these vibrations representing any of the spheres, he can become aware of those spheres while simultaneously becoming shut off from his earthly contacts. All these kinds of supra-conscious experiences come under Samadhi. The highest grade of Samadhi is when we realise that substance out of which all these vibrations and beings representing them have come. The methods adopted for controlling the manifestation of ‘Prana’ as vital and mental force, through psychical means, is the Raja Yoga.

    One of the most important prerequisites of Pranayama is contenance, or strict avoidence of sex, i.e., Brahmacharya. This is advocated for householders as well, since it is the basis of Pranayama. The semen ejected in sexual intercourse is a loss of energy, which would otherwise become ‘Ojas’ more useful for rousing Kundalini. It is the semen or ‘veerya’ (Dhatu) that is converted into ‘ojas’ (psychic energy) that brings in turn ‘tejas’. By channelising the creative force, the psychic energy or vital energy, through Sushumna to Sahasraara that one gains access to the hidden powers of the brain. If semen (dhatu) is wasted in masturbation by youth, they will lose concentration and physical and mental strength; their yogic exercises will be futile. So also, indulgence in sex, either in thought or action, by householder is detrimental to spiritual practices.

    Vatsayana’s Kama Sutra clearly lays down the principles of sexual practices as far as it helps Self Realisation. It is approved for procreation up to two children and none thereafter. First is the dharma putra/putri and the rest are all results of Kama, or lust. It is advocated that sexual indulgence is avoided at all cost and this can be achieved by raising oneself to higher planes of spiritual life. Reaching Kundalini (hidden energy of the plexus or level of consciousness) to heart level and staying there will help in controlling sexual thoughts and action. The extreme step of abstaining from sex in youthful stage is neither possible nor advised. The very purpose of birth on this earth is fulfillment of desires (Kama- one of the Purusharthas) and 'desire of the flesh' is one of them.According to Buddha, it is the desire of the flesh that is at the root of repeated births and death. Sexual energy can at best be channelised otherwise it will be wasted in different ways. Sex is one of the most powerful basic needs like thirst and hunger. After one has fully experienced this basic urge, he should develop detachment. That is real ‘Prathyaahaara’.

       Some uphold the view that there is a fourth aspect in the study of life of Man. Body, mind, and soul are the three aspects with which we are familiar. The fourth is the ‘energy-flow’ aspect. This is also the ‘life-force’. This flow is in the form of sex-energy. There is a very interesting account of the Brahman appearing in the form of Yaksha to teach a lesson to the proud Devas, particularly Agni and Vayu, for the elated behaviour. The Devas were proud and boasted of their powers and took all the credit of retrieving Amrit from the churning of the ocean. When Brahman appeared as Yaksha, Indra and others could not recognize him. Indra sent Agni to find out who it was. When Agni appeared before Yaksha (Brahman) and proudly identified himself as Jataveda; Brahman placed a piece straw and asked Agni to burn it. Agni used all his powers to burn it and failed; he returned humiliated to Indra and said he could not know that adorable Spirit. Then, Indra sent Vayu. Vayu approached Brahman and faced the same problem; The Indomitable Brahman placed a piece of grass and asked Vayu to move it. Vayu used all his force but could not move the straw a bit and returned humiliated. Indra personally came to test the Yaksha and found instead a beautiful lady, Uma, the daughter of the snow-clad Himavat.

       Both Agni and Vayu are the deities of the Indriyas, eyes and ears, respectively; and Indra is the Lord, Mind under whose control the indriyas function. Indra, the mind (ignorance), cannot function in the face of Buddhi or intellect or the Light of the Self. Mind is only matter and gets burnt under the fire of the Supreme Consciousness. But, who is this beautiful Uma, daughter of Himavat?  In Himavat, Hima stands for cold. Woman stands for prakruti. Beauty stands for the captivating force of the Prakruti. Woman stands for Sex. Thus, ‘Indra seeing beautiful Uma’ stands for ‘the Mind coming under the grip of the captivating sex’. Sex is the over-powering and dominating force captivating the senses.

         Sex is a powerful instinct. It exercises a captivating force and governs the life of humans throughout life. The sexual energy is the mainstay of life. If the sexual energy ceases, the life of the person ceases. A person will become aware of his/her sex very early in life, say by about a year or so after birth, and continues to be aware of it till ripe old age. This sexual energy has been the central idea of the works of Sigmund Freud. He went to the extreme of identifying sex as the center of study of man. But, one cannot deny the fact that for most part of life, sex energy controls the life and activity of man. Much remains to be done in the field of sexual energy, although the ancient Seers laid much stress on strict adherence to contenance, Brahmacharya.   

RAJA YOGA

Raja Yoga (Dhyana Yoga)

     Raja Yoga is called the ‘Dhyana Yoga’ since it involves Mind and it is the Yoga of Meditation. It involves awakened intelligence, or developing Buddhi. 'Dhi' stands for Buddhi in Vedas, and its power of truth perception. It gives us enormous power to understand the universe and the human being as integral unfoldings of cosmic intelligence. This higher intelligence arises through the energisation of speech and Prana and brings an extraordinary transformative power into the deepest level of the Mind. In Dhyana Yoga the light of truth floods the Mind and we come to know the unitary nature of all reality.

         Dhyana Yoga as depicted in the Vedic Yoga is slightly different from Patanjali’s Ashtanga Yoga Sutra.  Dhyana Yoga of Vedic Yoga does include the preliminary requirements like yama, niyama, pratyahara, but not as separate limbs of Yoga. Even Asana and Pranayama constitute an integral part of Dhyana Yoga, but not as separate limbs as in Ashtanga Yoga. Vedic Dhyana Yoga includes Dharana, Dhyana, and Samadhi, concentration, meditation and realization of Raja Yoga that are three aspects of merging the Mind into the Divine Self.

       For Dhyana Yoga, the expanse of the Sun or ‘truth- consciousness’ must be created. One must contact the Divine Self or 'Paramatman' within the heart. We should meditate on the Prana- energized Mantras and use them to move deeper into higher states of consciousness. The space of light or light of space must be opened for the realization process to continue. Meditate on Indra, Agni, Soma and surya; Gayathri mantra is highly suited for this purpose. It will make our inner light glow and make us literally shine for shining is one of the attriburtes of the Brahman. The spark is already there within us. It has to be kindled by Tapas, concentration, meditation, dhyan with pure heart and mind.

         Patanjali’s Raja Yoga has eight steps to attain Supreme Consciousness. Hence, it is called the Ashtanga Yoga. The eight steps are:

1.      Yama, 2.Niyama 3. Asana 4. Pranayama 5. Pratyahara, 6. Dharana 7. Dhyana (Meditation) and 8. Samadhi, or Superconsciousness.

     There are many books on Yoga and the best are the original Yoga Upanishads that are almost a dozen and each of them describes the different types of Yoga in minute detail. A good book on Yoga is by Shri S.Chaturvedi- "Yoga Pradeepa". Sudhakara Chaturvedi, now 107 (2002), a bachelor, an expert on Yoga, a Vedic scholar and a close associate of Gandhiji, is a living legend. He has edited a number of Volmes of Rk Veda Samhita and the Sama Veda. His book ‘Yoga Pradeepa’ (in Kannada) is an excellent Treatise on Yoga. It is authoritative, written in a very lucid, simple style and easy to understand. 

     According to Yoga Sutra, there are eight steps to Samadhi. The first two steps, i.e., Yama and Niyama are the ethical rules. Yama consists of five disciplines that are to be strictly practiced by all people at all times. Yama consists of:  i. Ahimsa ii. Continence (Brahmacharya)  iii. Satya (truth) iv. Asteya (non-stealing) and, v. Aparigraha. In aparigraha, one should not even accept gifts; if it is inevitable, some thing in return should be given, may be it is some sort of service, if not in kind.

        The terms, ‘ahimsa’ covers all aspects of piety, compassion and fellow-feeling for all the creatures of the world; one should not injure, or even think of hurting the feelings of the fellow-beings kaaya, vaacha, manasa and indriyas- i.e., in body, mind, words, thoughts, and deeds. Similarly, continence is such a difficult exercise. At the out set, it seems impossible for ordinary mortals to practice it. One should abstain from sex even with one’s own wife after begetting one child or two children; the couple should live like brother and sister for the purpose of sex is only for procreation and not for sport and self- indulgence. Since sexual activity is dwelling at lower plane involving not much of energy, one is easily aroused in sexual thoughts and activity at the least instigation of the mind or fantasies of the mind.

         Yoga demands diversion of sexual energies towards higher planes for, spiritual practices demand higher energy. Energy should not be dissipated in illusory fascinations and tantalizing dreams initiated by hidden desires. Concentration is affected by attractions of forms and figures, fascinations and wishful dreams. It is the confirmed fact according to the realized souls that continence gives enormous strength to practice japa, tapa, dharana or dhyana, and meditation. Since abstinence of sex gives a superior happiness all spiritual seekers should abstain from sexual thoughts, avoid company of opposite sex and lead a very pure life. Total purity of inner body, senses, mind and heart is the basic foundation of spiritual life.

        The two other ethical rules viz, Satya and Asteya are also very difficult to practice in ordinary day- to- day life. Not only one should not indulge in untruth, one should not even abate or support others to think of, or speak ‘asat’ or lies.  Asteya means not only coveting what rightly belongs to others, but also gaining anything by unfair means. So also, Aparigraha; here it is very difficult to practice self-less life. One should give away every thing that one does not need in spiritual way of life. Attachment is the greatest stumbling block in spiritual exercises.

     The second ethical principle of Niyama consists of:

i.                    Shoucha, purity of both body and mind: Discipline in life is the first requisite for a happy and successful life. Many people do not consider the importance of physical and mental purity and, thus indulge in sensuous life without care. The spread of Aids and such other dreadful diseases is alarming. If laziness is the cause of neglect of physical cleanliness, it is also true that a sense of happiness is derived from abandoning all routine duties like taking bath, prayer and meditation; this is the result of the prepondering tamasic guna of the person. But, the end result is diseases, illness of both body and mind. 

ii.                  Santosha or contentment: Some people are in the habit of complaining about everything. Since there is no harmony within, there is discontent everywhere for such people. They complain about their environment, about their surroundings, about their social circle. They also make it an excuse to abandon the spiritual exercises. Contentment with oneself, with what one has got, and santhosha in daily life is very important. It is the frame of the mind, the attitude and mental disposition that decides about the ultimate happiness; all mental energies should be directed towards dhyana, meditation and tapas in order get the full result.

iii.                Tapas: ‘Tapa’ is heat. When the physical and mental energies are directed towards understanding the Self, the body gets heated. This heat is the ‘unifying’ factor. It brings harmony. It removes all dirt; virtually it burns away all mental rubbish. When the body and mind is thus cleaned, it is ready for receiving the Divine Light. It is an essential part of the yoga. It facilitates easy flow, an unobstructed flow of energies. Nerves are cleansed by tapas.  All the nadis and the nerves should be cleansed by strict yogic practices. Shuddha Ahara or proper sattvic diet, and shudhdha vichara or good thoughts are important in tapas. Food here stands for food not only for the body but also for the senses. All the senses should be brought under control and should be fed only by pure thoughts, divine thoughts.

iv.                Svadhyaya: The Upanishads says ‘Shrotvyaha manthravyaaha’, meaning, ‘you hear or read and then reflect on what you have heard or read’. Making our own what we have heard or read is ‘Svadhyaya’. Study of Veda and Upanishads, as well as sacred works like Bhagavad Gita, Bible, Qur'on, Bhagavata, and other Puranas, and even works on Buddha, Mahavira, Confucius, Tao, are all very important. Study of one’s own mind is much more important than all these scriptures; it helps to dwell deep within oneself. Study of scriptures, sacred books and one’s own mind is stressed in Svadhyaya.  

v.                  ‘Isvara pranidhanam’is stressed by Sri Vyasa Muni. Self-surrender or offering all deeds to the Almighty is ‘Isvara pranidhana’. It removes ‘egotism’. Surrender your body, mind, and soul to Him.

      Thus, ethical culture is conditional in spiritual exercises. One should live a very pure and simple life. Purity is necessary for calming the mind. Only a pure mind can think of God in an unbroken stream. Upanishad says, “We must meditate on Brahman with a calm mind”. [Chandogya Upanishad 3.14.1 and Katha Upanishad 1.2.24 ]

       Prayer is a very important step in spirituality. One must pray for the welfare of others for it expands one’s mind and consciousness. Prayer done with concentration will do good to others; one must pray for those who are in trouble. One gets nearer to God in prayer.

           Just as the physical homeostasis developed and perfected by nature through the process of evolution, there is the mental homeostasis that is the mechanism of mind control through Sama and Dama; and, that helps to still the mind and the senses at the command of the Yogi. In fact, physical homeostasis is the mechanism of a built-in-equilibrium, thermostatic to begin with and homeostatic later, within the organism itself. It enabled the person to be free from botheration of control of the internal organs and released him to use the brain to other more important spiritual tasks, particularly Meditation. It is a necessary condition to forge ahead to higher and higher evolutionary scales. Man has to achieve for himself, by himself, through the organic capacities which nature has endowed him with, says Vedanta, a mental homeostasis (Yoga). The whole purpose here is to realize the Atman behind the Mind.

        Jnyana Yoga asserts that "Purusham Eva idam sarvam" and goes to the extent of saying that Man is the Creator. No one from outside is responsible for his creation. It is the Man who creates every cell, the tissue, the muscles the bones, the blood and whatever he need and discards whatever he finds useless, as well. It is worth contemplating on this Rk Vedic doctrine repeatedly implored by the Upanishads.  Even the origin of the 'germ cell' that causes the repeated births and deaths is created by Man by his 'desire' and 'will'. So also, 'mukti' or 'liberation' from bondage is within his own sweet 'will' and pleasure. Within this purview, Man is 'God', the Creator, the maker of his own destiny! To attain this spiritual perfection is the goal of Jnyana Yoga.

     Jnyana Yoga is thus, a highly intuitional, intellectual and devotional spiritual exercise. It needs the highest order of purity of Mind and control of the Senses. Patanjali's Ashtanga Yoga Sutras (aphorisms) are very useful in this spiritual exercise. Only those who strictly adhere to these Principles can ever make progress. Even if they fail to complete these in this life, the fruits of the labour will not go waste. It will place the aspirant in a better environment and provide better facilities in the next life and helps to achieve this end. The beginning has to be made now.

Asana

       Badarayana Brahma Sutra [4-1-7] lays down the rule that ‘worship is possible in a sitting posture’. But, care must be taken to see that the sitting position is firm, relaxed in body and mind, and suitable for meditation. The right position, or asana for meditation is ‘Padmasana’, sitting cross-legged with the body, neck and head straight allowing free circulation of blood.

     Asana or body posture in sitting for prayer, upasana, dhyana or meditation is very important for it will guard against wrong postures that may hurt. Long hours of sitting may strain the back and cause back pain. Almost all the yoga experts lay stress on ‘padmasana’ for a comfortable sitting posture. But, for some people even this is difficult. Ultimately, it is suggested by some yoga experts, that any convenient position that is comfortable may be adopted for the purpose of simple dhyana with ‘namasmarane’.

        The practice of Asanas is elaborately dealt in ‘Hatha Yoga’. Hatha Yoga is mainly concerned with the maintenance of health and attainment of longevity of the body. But it is cautioned here that too much of attention to the body might nullify the efforts towards the ultimate goal. One may end up in perfecting ‘yogasanas’ for body fitness neglecting the spiritual exercises.

Bhakti Yga and Jnyana Yoga

 Bhakti Yoga     

        Bhakti means spontaneous and continuous attraction of the mind to God under all circumstances. No motivation is involved here and a sense of total surrender to Him with Love is observed here. Supreme devotion to Lord, Para-Bhakti is the basis of Bhakti Yoga. This surrender to Lord with Love comes comes from the purification of soul through renunciation and knowledge. Those who think man is just a body and has got a soul think that the sole purpose of creation is to enjoy the worldy things; even their approach to God is to obtain the worldly happiness and a heavenly life after death. They live a life of sensuousness, slaves of the senses, animal life indeed! But there are those who think that ‘man is a soul and has a body’; they think otherwise. They think of obtaining the supreme bliss by renunciation. They realize that ‘there is an infinite, omniscient spirit behind, that can do everything, break every bond- and that spirit we are, and we get that power through love’. Narada Bhakti Sutra is a source of the ‘secrets of devotion’.

        Bhakti proceeds out of a real want. Ordinarily man wants only food, clothing, wealth, sex satisfaction, acquisition of power, fulfillment of ambition, etc. When all these lower desires fall off little by little, man will begin to want God in a real sense. Materialistic demands cloud the need for God. Renunciation is involved in all types of Yogas. Giving up the desires of fruits of action is the gist of Karma Yoga. In Raja Yoga, it is the eternal separation of soul from nature and in Jnyana Yoga, it is the concept of ‘Maya’or illusion that is the sum and substance.

        Universal love is evident in the perspective developed by the Yogi practicing Bhakti Yoga as also in Raja Yoga. A sense of fearlessness dawns on him; he perceives all others as creation of the Lord and sees Lord in them. He experiences no pleasure or pain and feels everything including his body belongs to Him. “Knowing that Shree Hari, the Lord is in every being, the wise have thus to manifest unswerving love towards all beings”. He develops a sense of total surrender, perfect surrender, and the conviction that nothing that happens is against him. Let things come as they may. “Thy will be done”. He realizes that fighting, struggling, thinking always has no meaning and the awakening of attachment of love of God effectively breaks all other bondage and he is free. The best treatise on Bhakti is ‘Narada Bhakti Sutra’.

   Narada Bhakti Sutra is an exhaustive treatise on Bhakti. Sutra 25 states:

    “Sa tu karma-jnyana-yogebhyopyadhikataraa”.

Meaning, that, ‘devotion is superior to the paths of action (karma), Knowledge (Jnyana), and Yoga (mental exercises)’. Bhakti is not merely a path to salvation but it is also the goal (of Realisation). It is not something that is produced

but something which is the very essence of our being. It is the goal itself; hence it is not something to be achieved. It is the love of God; it is already there.

        It should be noted that, Narada Bhakti Sutra 28 says, that, ‘devotion can be generated through knowledge only’. Sutra 29 says that, ‘knowledge and devotion depend upon one another’. This seems to be a balanced view. Mainly, however, through the grace of the great souls or through a little grace of God, can one obtain Bhakti or devotion [Sutra 38].

        Narada Bhakti Sutra gives the methods of achieving pure Bhakti. Renunciation of the objects of desire and one’s attachment to objects of desire is the first prerequisite to obtaining Bhakti or devotion. The second requirement is undivided devotion to the Lord; and the third requirement is the continuous remembrance of God. Even when one is pre-occupied with various activities one should remain engaged in chanting, hearing and singing the glory of the Lord. This will keep the mind engaged in the thought of God; but, mainly one attains devotion through a little Grace of The Lord Himself, or the Saints and Seers. Bhagavad Gita proclaims that the Lord takes full care of those who completely surrender and erase their ego in the sharanagati (surrender) of pure bhakti.

       “Ananyaschintayanto maam, ye janah paryupasate;

         Tesham nityabhiyuktanam yogakshemam vahamyaham”

Meaning, “Persons who meditate on me in a state of oneness with me, who worship me, who are constantly in a state of yoga, I carry what they lack and preserve what they already have, and thus fulfil all their desire” [Gita 9.22].

       Practice of Bhakti Yoga is as difficult as Jnyana Yoga, or for that matter, even the Karma Yoga or the Kriya toga are not very easy. Of course, nothing is easy in the process of Self-realisation. Purity of thought, purity of mind and total surrender to Lord are difficult to come to mortals who are after sensuous life and who are always body-conscious. It is very interesting to quote Sri Ramakrishna here: ‘the whole world is a lunatic asylum. Some are mad after worldly love, some after name, some after fame, some after money, some after salvation and going to heaven. In this big lunatic asylum, I am also mad- I am mad after God; my madness is after all the best” said Sri Ramakrishna.

    “We all begin as dualists in the religion of love. God is to us a separate Being. Love comes between in the middle and man begins to approach God and God also comes nearer and nearer to man in the form of mother, father, son, friend, master and lover……… and the last point of progress is reached when the devotee feels that he has become absolutely merged in the object of his worship”. In the discipline of Bhakti, the practice of renunciation consists not in destroying any of man’s affections, but in giving them a god-ward turn.

     So, the teachers of Bhakti have taught how to channelize human affections into forms of God-love known as ‘Bhavas” These Bhavas are: 1. Santa Bhava (placid or philosophical without any human element in it), 2. Dasya Bahava (attitude of a servant), 3. Apatya (attitude of a son to a father), 4. Sakhya (friendly or mitra bhava), 5. Vatsalya (parently affection towards children), 6. Madhura Bhava or sweetness that can take the form of conjugal love, or a lover’s affection to his/ her sweet-heart. In the highest state of Para-Bhakti the lover loses himself in the Beloved and attains to the state of non-duality. And, thus the highest form of knowledge and the highest from of Bhakti are one and the same in the end, though they may appear to be different at the initial disciplinary stage. Love and knowledge are thus the obverse and the reverse of the same coin even as are the personal God, Ishta devatha, and the Para Brahman.     

     Body consciousness is too strong in ordinary men and this constitutes a hurdle in the path of knowledge. For those who pursue the path of worship of personal God, it is easy to offer all their actions and surrender to Him and live in entire reliance on Him. Unlike in Jnyana Yoga where there is the danger of self-deception, Bhakti Yoga is natural, sweet and gentle.

     Shuddha (Reverence), love (preeti) and longing of the soul, surrender to Lord and feeling the meaningless-ness of life without Him, and a sense of belonging to Him are the essentials of Bhakti Yoga. Universal love characterizes the Bhakti Yoga.The true bhakta or the true devotee does not care for the philosophical details. He goes beyond these turbulent and hazy regions of reason to the calmness and clarity of realization. He no more reasons and believes, he almost perceives. Bhaktas even maintain that serving God in truth and in spirit is higher than even moksha. This kind of whole-hearetd devotion to God is also of the highest utility. However, there are a large number of people who do not care for Bhakti or, may not concede that it is of the highest value. Such people have to go through many more births and re-incarnation to learn to feel even the faintest necessity for anything higher than just eating, drinking and engaging in sexual pursuits.

Jnyana Yoga

           Jnyana Yoga is for the discriminating mind. It is impossible for an ordinary person with little learning to dwell at length the Vedanta philosophy. It is through intellectual discerning that one can realize the ultimate reality and any one who wants to understand this mysterious world shall have to understand the basics of ‘Maya’. In Svetasvatara Upanishad, the word ‘Maya’ appears with Nature. It says, “Know Nature to be Maya and the Ruler of Maya to be the Lord Himself”. ‘Maya’ is not illusoriness of the world as commonly believed.

        In the 'Rk Veda', it is said that, “Indra, through his Maya, assumed various forms”. Here, it is the ‘magical’ spell that is ‘Maya’. This is the earliest one can find about Maya. In a sense, it is the ‘make-believe’ world that is ‘Maya’ and it is not ‘illusory world’. The word ‘illusion’ came with the Buddhist interpretation; a section of the Buddhist Vijnyana-vadins maintained that ‘ideas alone are there, not the external objects corresponding to them’. They considered the experience of the world outside as Maya, illusory perception, the ideas alone being real. However, for the sake of convenience, the word illusion is used in the text.

        As Swami Vivekananda puts it, ‘Vedanta in ts fully developed form is neither idealism nor realism, nor is it a theory. It is simply a statement of fact; it is a statement of what we are and what we see around us’. External Nature that we perceive is very real to us and we try to explain it in very rational, very scientific way, as the ultimate truth. Unfortunately, it is not so. First, the Veadanta points out that, ‘our investigation of Nature is limited by our mind and its associated faculties, the senses’. Second, mind is limited by space, time, and causation. Third, the world that we actually experience exists only in relation to the minds that experience as such. In a way, there are as many worlds as there are minds; and each Purusha has a mind. Another important thing is that our experience is also limited due to the limited capacity of the faculties endowed to us. If we had more sense organs, or tools as such, to perceive or experience this world, we would see the world in a different way. Thus, the world experienced externally has therefore no unchangeable and ultimate existence. But, it cannot be called non-existent, because it is experienced.

         This world is full of contradictions.  We feel ‘it is’ there and at the same time ‘it is not’ there. We do not know anything about this universe. Also, we cannot say we do not know. We stand between knowledge and ignorance, light and darkness (twilight), this mingling of truth and falsehood. It is as if we are walking in dream, half asleep and half awake. We do not know what is the reality. We try to explain it all in a very rational and scientific way; we are going in circle coming back to the same starting point. What we call matter, spirit, space, time, or mind, or anything for that matter, the fact remains the same that, ‘they are’, and ‘they are not’. This external play of light and darkness, indiscriminate, indistinguishable, inseparable is always there. This is a statement of fact. This is what is called Maya. We are born in Maya, we live in Maya and we think and dream in it. This is the work of name and form, i.e., nama (name) and roopa (form). Everything that is bound by laws of space and time and causation is within Maya. The whole of human knowledge is generalization of Maya, even if you call it infinite knowledge, for it comes within Maya. It is a contradictory, incomprehensible nature of the world referred to as “Maya’.

    If one realizes this simple truth, that this world is all ‘Maya’, a make-believe’ world and nothing is permanent in it, the whole attitude of man, his way of life, his way of thinking, his acquisitive nature, his selfish motive, his mindless actions, stress and tension, his miseries, ailments - physical and mental, all disappear in a matter of moment. Here is a warning! This does not mean that we can be indolent and need not work; this does not mean that we need not strive for the upliftment of the other less fortunate brethren. On the contrary, we have to work harder and strive much better for the welfare of others.

    But, there are people who do not believe in all these; they are the agnostics. They say that, we are living in a in in-comprehensible, irremediable world, let us take for what it is worth and enjoy it without any thought of the ultimate nature of things. This is the ‘Theory of Nature’ and accepting it we become slaves of Nature. Our intellect does not permit it; our ego prevents it. Man can rise above Nature and get out of its irremediable contradictions. He can be free.