Yoga for life part 2

one with the chitta (mind-stuff) takes the activities of that
as its own and its modifiedforms as its ownforms (self) thus
being attracted and led by the desires and enjoyments of
the various objects, goes in the different lives of animals.
Unless and until the individual with the practice of yoga,
gathering the waves of thought concentrating the powerof
consciousness scattered in the body, does not fix it in the
chitta, can not realise its own real self. With practice, the
man receiving and enjoying the eternal, complete, divine,
ecstatic Supreme love, can attain its Ultimate Goal.
There is no love without knowledge, without love,
there is no yoga, the feeling ofoneness (unionship with the
adorable, desirable). Thereforethe man, with the divine pure
wish, gradually restraining the chitta vrittis, scattered in
the outward worldly objects, realising the Truth, having got
into the love, should feel one with the Supreme Real self.
This is the only way of being free (emancipated) from the
circle of birth and death in this world.
According to the abovementioned way ofpractice, one
should always be in effort and remain constantly conscious
about the attainment of that Supreme goal. Early in the
morning after the sequent exercise ofa fewasanas (physical
postures) and pranayama (deep breathing), one should sit
in meditation daily in the evening only after evacuating the
stomach, the practitioner sitting on one decidednormal seat
(asaii), after performing a few simple exercisesof pranayama
(deep breathing) should sit in meditation and contemplation.
Having keen desire of the prompt attainment of
samadhi, the practitioner, living in solitude, should start
practice with the asanas, pranayama and dhyan (meditation)
four times in a day in the morning, noon, evening and at
midnight, but do care one point that for this type of hard
and fast practice, one must arrange the milk, ghee of the
cow and pure sattvik light food otherwise, this practice along
71 YoqA FOR LifE

with consumption of the wheat only, instead of being
beneficial, proves to be very harmful. During the period of
practice, feeling dryness in nose and brain etc., the
practitioner should take ghee of cow mixed with its milk
through the nostrils.
The exercises of asanas and pranayama should be
practised only according to one's own capability and
circumstances around. For the detailed knowledge and deep
understanding one should try to meet personally. In the
present treatise, only the exercises easily practicable, have
been directed. For the common practitioner, it is good to
practice meditation with the repetition ofthe holy name and
concentrating upon one's Isht (owndesirable adorable) along
with the normal exercise of deep breathing (pranayam) the
morning and evening, twice a day.With this very pracitice,
sequently getting concentrated, feeling illuminated and one
with that Supreme Soul the practitioner seeker will
doubtlessly achieve the ultimate end ofthis life.
GOO
72 YOQA FOR Life

Chapter XI
The Divine Path of Yoga
Vande bodhmayam nityam gurum shankarrupinam.
Yamashrito hi Vakropi chandarah sarvatra Vandyate
(Ramcharittnanas Bal Kanda,;
I salute at the lotus feet ofmy eternal venerable guru,
(the spiritual guide), the abode of knowledge, as an
incarnation of Lord Shiva, supported by whom even the
curved moon is worshippedeverywhere.
With the grace of the great seer, yogeshwar Shri
gurudev, an ocean of mercy,inspired by his very kind force,
I am presenting, "The Divine Path of Yoga Practice", the
most useful and the best suitable process for the fulfilment
of the eternal inherent wish of His own dear devotees that
is just as His own expressions is for the welfare of all the
practitioners.
The divine message, the process of yogic practice is
for the practitioners whowish to realise that eternal, divine,
charming, nectarious, One Supreme self. The six important
sequent aspects of this sadhana (practice) arc very simple.
1. Asan—(One seat and posture on which the practitioner
has to sit for meditation), indifference to the world,
firmness of self confidence is the real asan. (because
firmness of mind is important for the firmness of seat).
2. Pranayama—(Control ofbreath) Repetition of someholy
name or pranava (Om) with deep breathing is
pranayama (the discipline of breath). It purifies,
enlightens the vital force and enables the mind to be

stable.
3. With the repeatedpractice ofthis sadhana (Pranayama
with Oiri), the mind ofthe devotee,of a personifiedGod,
starts to be concentrated in his adorablepersonification,
that of a meditator upon the formless, unmanifest
supreme, is fixed in that self effulgent almighty. The
waves ofthought oichitta (chittavrittis) gradually being
gathered and concentrated from the world become
introvert. That very stage is of pratyaharah (gathering
the wavesofthought towardsoneself), that automatically
inactivates the activities ofthe organs of senses.
4 With the deep practice of this pratyahara, the chitta
(mind) being pure and becoming concentrated
sequentially, is fixed on the desirable goal (adorable).
This is called dharana.
5. Constant memory of the desirable is dhyan.
6. When the mind is dissolved into and is one with the
desirable goal that is called samadhi.
The practitioner, who wishes to be one with that
supreme self the repetition of pranava (Om) is the most
useful and suitable. The practitioner who worships God
through somepersonification, should repeat the holy name
of their own desirable adorable Ishta as with the repetition
of the name, the form automaticallyremains in one's vision
and memory constantly.
The typical important result of the repetition of
pranava (Om)is that its repetition formerly is devoted to
the personifiedform of God,later on, he himself is fixed in
the formless, unmanifest Almighty. The practitioner,
practising upon pranava is the sadhak of (Rajyoga).
The practitioner of rajyoga often having been
indifferent to the worldly affairs, like to live in a solitary
life. By nature, they like the renunciation of the actions
(inactivation), the yogi having attained the status of self
74 YOGA FOR LifE

realisation through this way ofpractice, is not able to survive
for long time, because all the basical means ofits subsistence
are about to end. In case a few are left in fate, even then he,
remaining in a status of an avadhoot(fhe status of full
freedom from the bondage of duality of pleasure and pain
etc.) is totally detached and distinct from the worldly
dealings. He does not feel worried even about the protection
of his body. That self-realised yogi, quite above even the
feeling of his own body, is called 'rajyogi'. This above
mentioned way ofpractice is ofthose who with the repetition
of the pranava, meditate upon their ownself. The prac-
titioners who worship God through personified form, they
also repeat Om as the name of God. For example those who
are devoted and interested in the manifestations, Lord Shri
Ram, Shri Krishan, Shri Shiva Narayan, Shri Durga, even
they meditate upon their desirable with the repetition of
the pranava (Om) and this very above described process,
they attain their ultimate goal. But that is not very easyfor
them. Sothese practitioners (sagun) (meditation uponsome
personified form of God),if meditate, with the repetition of
the holy nameoftheir own adorable,are right, through these
very sadhakas (practitioners) are jeewanmuktas (free from
every type of bondage) and are designated as bhaktas
(devotees) or karma yogis, (yogis acting desirelessly for the
welfare of others) with that very process they attain their
goal.
The holy name 'Rama" consists much value and
importance, this name signifies the nirguna (formless) and
sagu.na (personified God) both. With the repetition of this
name Ituma firstly the practitioner relishes the sagun
upasana (worship of personified God),later on he himself
feels one even with that formless Supreme self. But
generally, the saguna practitioners are not interested m the
formless aspect of God.These very saguna worshippers are
75 YoqA fon Life

called as layayogis (yogis getting self-dissolution through
saguna practice), surti-yoga (yoga through meditation upon
some form), shabda-yoga (yoga through meditation upon
some word or syllable i.e. mantra, preina yoga (yoga through
having the feeling of some relation with God and bhakti-
yoga (yoga through complete devotion) all these are the
different kinds ofthis very yoga.
The world famous devotees of this age have been the
practitioners ofthis very yoga, as this way ofpractice is the
best suitable way ofthe present age. Suchyogis are not away
from the common dealings and contacts rather they are quite
proficient in these. They donot considerthe worldan illusion
or a miserable hell. Theytake it as the manifestation oftheir
Lord and always act desirlessly, selflessly for the welfareof
the whole creation, thinking it just as Lord.
The traveller of this path is not indifferent to the
person or the object, but remains detached from the
enjoyments. Such practitioners, even acting in dealings,
remain distinct from that. No action can bind them in its
bondage of result and fruit, because their action being
desirless, becomesthe medium of the exposition of a divine
life.
GO©
•
76 YoqA FOR Life

Chapter XII
Hath Yoga as supplementary to
Rajyoga
The way of practice told previously is adaptable by the
practitioners of both the categories according to their
own interest. The only difference underlying is the rajyogi
with the repetition of'pranava' or any other holy name, does
not suppose and meditate upon some typical personified form
of God. He only remains absorbed in that self illuminate
Supreme, starting the practice through either his own
individual self or that universal self. Through this very
practice, he attains that qualityless status ofa Divine Bliss.
Qualityless status here does not mean something un-
desirable, rather it is a bondageless status ofemancipation.
In order to explain the initial stage of practice, the
individual self (Atmd) and the universal soul (Brahma), these
two terms have been used here distinctly. Otherwise,
metaphysically both are one. It only implies that one
practitioner gets cosmic feelings proceeding through the
meditation upon his own individual self, who is called
"atmachintak" (proceeding throughAtma) and the other even
starts his practice meditating upon that universal soul, from
the very beginning, for that he is called Brahma-chintak
(one who meditates upon "Brahma" universal soul).
The practitioners ofhathyoga too through its exercises,
after getting purifiedtheir physical systems, adopt thisvery
path of yoga. The only difference is that, in hathyoga, the
purification of the physical system is more important than

in other waysofpractice. The hathyogis, alongwith the main
prescribed asanas,perform many other supplementary post-
ures and inspite of the main exercise of pranayam (breath
control) accomplish manyother types ofexercises.Alongwith
all that, they practise many other yogic physical exercises,
i.e. shatakarma (Neti, Dhoti,Kunjal etc.) which are not very
necessary to explain here.
According to the internal status of the practitioner,
here the samadhi is categorised into two forms. The
practitioner of hathyoga considers the constant restraintof
the vital forces to be the status of dharna, dhyana and
samadhi sequentially. Here he gradually proceeding through
the sushumna, established the controlledprana (vital force)
into the brahmarandhra, after the repeated practice, it lasts
for many days, that is calledjada (gross) samadhi.
On this very path of yoga, many sidhis (some super
human powers) come before the practitioner, he along with
that has to face many obstacles too. There should be
particular arrangements ofthe rneals for the practitioner of
hathayoga. He needs cowmilkand its ghee (purified butter).
It is not practised taking wheat in food. The hathyogi is not
related with any type ofsocial dealings. He should be looked
after exactly as a woman recently deliveredis done.It is not
an exageratioii or a carelessly uttered statement, it has been
given after personal experience. It is a doubtless fact that
just as a woman recently delivered, if not treated properly
and carefully, must be decayed after being diseased, same
is the case with a hathyogi.
One thing here is to be noticed, if the hathyogi,
proceeding forward does not adopt rajyoga, he remains
devoid ofthe actual benefit because without reasoning and
discriminating merely with the restraint of the vital force,
the reality is not exposed and comprehended.Though it is
true that with the controlofthe vital force, the movementof
78 YoqA FOR LifE

the mind is automatically disciplined, and one becomes free
from the perception of the outward physical world, yet at
the same.time, it results into a mere restraint of the mind
not into its dissolution. Surely, the practitioner relishes that
calm peacefulstatus but that status lasts onlyuntil the vital
force is restrained, afterwards as soon as there is some
disturbance or some type of opposition, the emotional
deviations, anger, desire etc. come on the front and show
their influential effect.
The feeling of egotism is more enhanced in the
practitioner ofthis path of yoga. Rather at this stage, he has
not got even a tinge of tolerance. Many actions which are
helpful on other paths of yoga, become obstructive on this
path, e.g. social dealings are just like a great enemy to the
practitioner of this path of yoga, that is why the hathyogis
are mostly resting in solitary, desolate, deserted caves. The
charming result of hathyoga comes if the practitioner
adopting rajyoga attains the status of that spontaneous
samadhi (Sahaja Samadhi) otherwise he, except attaining
some superhuman materialistic accomplishments and
temporary short-lived peacefulness does not achieve
something solid.
In other way, hathyoga in itself has gotits own utility
as it is supplementary to rajayoga and layayoga both. Just
as in Ayurveda, honeyis a very important element,it having
been mixed with any medicine, makes it more useful and
capable of rapid effect, in the same way,in the practice of
yoga, this hathyoga is called madhuvidya (bearing the use
of honey) that supplemented to any path of yoga, rajayoga
or layayoga etc. makes it moreeffective, that brings the great
success easily and very soon. Now I shall explain in what
way the hathyoga with the repetition of the holy name is
more useful and effective than that without any japa (holy
name).
79 YoqA FOR LifE

Becoming indifferent to the worldly activities, sitting
in a calm solitary place, if the practitioner, controlling his
breath repeats some holy name, that is more useful and
effective than that donewhile in ordinary dealings, but mere
constant sitting on someparticular asana does not prove to
be very useful exceptcausing physical fatigue and producing
egoistic feeling. Further, it encourages the feeling offinite
individualistic ego of being a good practitioner, the feeling
of idleness and avoiding activity.
If the practitioner controlling and balancing his
breath, repeats some holy name, he gets the discipline of
the organs of senses that helps the concentration of mind
and makes the mindstuff morereceptive,enabling it to attain
the ultimate goal, but the only control ofthe breath without
the support of some holy name or divine thinking, does not
prove to be ofthat effect as bringing to the ultimate success,
rather unfortunately, in case being disturbed results into
many types of diseases and with the superiority complex of
being good practitioner, one is deeplyengrossedin illusionary
feeling of making identity in matter and soul. One thing
more should be remembered that it happens only in
hathyoga, that the stage of dharna (establishing), dhyan
(fixing) and samadhi (concentrating) ofmind are considered
according to the status and gradation of different exercises
of pranayam (breath control) which is not in other waysof
practice.
The another utility of the exercise of asanas and
pranayama, ifpractised accurately and properly,is that they
make the physique healthy and stout. It proves to be more
useful in making body additionally smart and active, the
intellect more sharp and receptive, but all these exercises
should be performed learning personally from some good
efficient yogi, otherwise, like the desire-fulfilling actions
prescribed in Vedas, in case been mishandled, prove to be
80 YoqA FOR LifE

very harmful.
-(Purification of the body, speech and mind)
Both the ways of practice, described previously
rajayoga and layayoga become easily practicable and
successful with the help ofthis "Divya- Yoga-Sadhan". Along
with that the rajayogi takes the help of hathayoga. That
also proves to be very useful, but the great carefulness is
needed, because the materialistic accomplishments are very
dangerous and harmful. The main obstacles ori the way to
that ultimate goal are only these superhuman materialistic
powers, because they seem to be virtuous. Though the
practitioner depending uponthe repetition ofthe HolyName,
is not influenced by those. For a practitioner of layayoga the
exercises ofhathayoga though are not very helpful, yet been
performed in a short limit, prove to be useful for the physical
balance.
The typical characteristic ofthis "Divinepath of Yoga:'
is that all the people practising it achieve success soon. There
is no scope of any type of obstruction. Only the keen desire
of attaining the ultimate goal is needed. In this way of
practice, three things are mainly important caring which
the practitioner, without any hindrance attains the ultimate
goal.
First thing is the 'control of diet'
Preferably the practitioner should take the pure satwik
meals once a day, feeling hungry at another time, he can
take milk or fruit etc. He should have a strict routine to
take meals once or twice a day. It should be pure and satwik,
devoid of the spices and soar things etc. If the practitioner
desires a rapid progress in practice, he should perform it
81 Yoq/x FOR Life

leaving wheat and Filt in diet totally. Taking satwik wheat
in meals like barleyorrice with the vegetables is more useful.
He can use the sugar also, but not much. He must observe
the fast at least once in a week. Precautionally, the
practitioner should not eat so much light, that he may not
be able to move freely and perform the exercises of yoga and
japa etc. properly.Very hard fasts, weakeningthe body are
told to be demonic penance, that is not much useful. The
process offast in practice that has beentold by me is helpful
to the practitioner in the same way as are the exercises like
neti, dhoti etc.(Shatkarmd) for a hathayogi.
A faulty practitioner having observed the fast for a
typical period or with a controlled diet, repeating the holy
name with the sequence of breathing gets his systems
purified automatically and resultantly gets the ultimate
success with the same disciplined routine. This is the best
process ofthe purificationof diet, body systems and nerves.
The second thing is the control of speech
(silence)
The meaning of 'mauna' (Silence) commonly is con-
sidered "to be quiet". But only to be talkless is not "mauna"
rather "mauna" (silence) means talking in discipline. The
practitioner should talk about most necessary topics only.
Talking much for mere recreation is the wastage of time
and is misuse of the energy of life. The energy of life is
diminished more in talks than in work as this vital force is
related with the breathing and in talking the breath moves
more frequently by which the whole spiritual, intellectual,
mental and physical energy is deteriorated. Therefore,one
should talk appropriate, only as much as is necessary, this
is the best, easy and practicable mauna (silence). For the
rest of the time, he should be busy in the repetition of the
82 YoqA FOR Life

holy name (japa) with the sequence of breath is good and
useful as it makes the movementofbreathing light and slow.
If one does not feel hesitated, singing the praise of Godin a
moderate voice is also helpful in the practice. One should
keep the garland of holy beads (japamala) with oneself as
the repetition ofthe holyname with the help ofthat in leisure
time is also very useful. In the beginning of practice too, if
the mind does not concentrate uponjapa, he should use the
"japamala". Finding the mind getting disinterested in japa,
the practitioner should usejapamala. Feeling disinterested
even in that, singing and uttering someverses in the praise
of God also makes the mind steady and balanced. For the
practitioner of any path of yoga, recitation of verses been
expressed in the praise of God by some former practitioner
saints, travellers ofthat very path, are more helpful in the
practice. Verses sung in the praise of some personifiedGod
and of formless God, both are prevalent in practice. There
have been no such experienced saint, whose ideas expressed
in the form ofverses are not availed, Thus, according to one's
own way ofpractice to keep the indications and instructions
of the former practitioner saints in the form ofverses is every
useful in practice. If the observance of'mauna" (silence) once
a week is not possible, one can observe it for a few hours a
day. In this way,the purification ofthe body is accomplished
through the control of diet and that ofspeech is got through
a controlled disciplined talk.
The third thing is the purification of the mind
(Manah Shodhand).
•
That is not only very important and necessary in
sadhana (practice), rather it is the base of the success of
yoga. Both the practices of purification told above are only
supplementary to it. In order to get the mind purified,
85 YoqA fon LifE

solitude is the most necessary thing. Solitude means neither
to have much contact nor to talk much with many people.
By this statement, one should not take that to live in a forest
is a "solitude" rather it means to deal and contact with the
persons most necessary. To think about and concentrate
constantly upon oneishta (adorable)is a real solitude. Living
and moving anywhere, doing any work, the practitioner
should think about only one ishta (adorable). He should have
a deep faith and relation with that very ishta (adorable).
This is the best way ofpurifying the mind. Absorption of the
whole life in one Supreme Entity is considered to be a real
"solitude". Ifthe practitioner avoids talking much with many
persons, the people themselves start ignoring his contact,
so the speech is the only medium ofextending or contracting
the social dealings. So through the above stated control of
contacts, one gets the discipline in speech and through the
discipline in speech, solitude itself is accomplished.
Doubtlessly, the repetition of the holy name and according
to its meaning, meditation upon somepersonification ofGod
also provides every type of success in yoga, thus the
practitioner accordingto its ownchoiceshould practise this
meditation either at somepeaceful solitary place away from
the city or sitting or standing aloof at his residence.
The practitioner who feels difficult to concentrate his
mind, should try to meditate upon his Ishta in some lonely
place. It is an experienced fact that the repetition of the
holy name in a standing posture also helps the rapid
purification ofthe mind.After getting the mind concentrated
and controlled one does not need some typical physical
posture, staying at any physical pose, being concentrated
upon one's own Ishta (adorable) remains absorbed in
sarnadhi. That very status is called a (Sahaj Samadhi)
position of an automatic concentration.
On this divine path of yoga, no typical asana (physical
84 YoqA FORLife

posture) is much important as it has been stated previously
also that the desirelessness from the world and strong faith
in one's self is the real asana (seat for practice of yoga). The
realpranayama (breath control) andpratyahara (gathering
the waves of thought) is in the purification of body, speech
and mind. Afterwards with the repeated practice, it does
not take much time in the completion of perfection in that
samadhi, i.e. the retention, fixation and concentration
sequentially.
GOO
•
,
85 YoqA FOR Uh.

Chapter XIII
Namanusandhana
(Realisation through the sound practice)
The best way of practice for the realisation of Ultimate
Reality, is namanusandhana (practice through the
realisation ofthe root ofsound). This way ofpractice is quiet
secret and uncommon. So it has not been expressed
commonly. With the grace and will ofmy reverend gurudeva,
this secret yoga practice is being expressed in words for the
keen practitioners.
For the practice of namanusandhan, first of all the
practitioner should goto a greatyogi saint, whohas realised
the root of the sound through yoga practice and should
receive some initiation of the holy name of one Ishta.
Observing the yamas (five observances prescribed in
Patanjala Yogadarshan) (i)Ahimsa (non-violence) (ii) Satya
(truth) (iii) Asteya (non-stealing) (iv) Brahmacharya
(celibacy) (v) Aparigraha (non-accumulation) and the
Niyamas (five vows) : 1. Shaucha (Purity) 2. Santosh
(Contentment) 3. Tapah (Austerity) 4. Swadhyayah (study
of holy scriptures and one's own self) 5. Ishwarpranidhan
(self-surrender) he should get himself purified internally and
externally. Along with that he should complete the course
of repetition of the holy name.
For the practice in namanusandhana, the only sound
"Rama" or "Om" are appropriate. The worshipper ofany Ishta
(adorable personification of God) according to his own
interest should adopt one of these two sounds. The
}

worshipper of one adorable lord i.e. "Rama", Krishna, or
Goddess Mother Durga,doubtlessly, will realise the Ultimate
Reality through one of these very two sounds (holy names
Om or Rama). As all the holy names are the indicators of
the same oneSupremeEnergy,it is a realised and authentic
fact.
The most necessary thing for the practice of
namanuscmdhana is some solitary place, where no other
sound is heard. Thepractitioners living in the cities ortowns
should practice it at some place where no sound offactory,
vehicle or machine is heard. The appropriate time for its
practice is from 9.00 P.M. to 6.00 A.M.It should be noticed
that the most suitable periodfor its practice is from ashwina
navaratra to chaitra navaratra. The practitioner living in a
cold country can practice it for all the twelvemonths, because
the practice of yoga can be performed more easily and
suitably in winter. During winter time, there is no risk of
any disease, because at that time, the heat ofthe body is in
high degree and in summer, this internal heat of the
physique is at low degree, so there is always some risk of
any disease in the body. Thus for the practice of yoga the
calm surroundings and the period of winter, should be
considered as the most suitable factors.
The practitioner should sit with a calm peaceful mind
at some solitary place, that is away and safe from impure,
dirty intense air. The suitable place is the important thing
for a rapid success in this practice. The suitable site for this
practice is a small hut, room or some cave at some higher
level, so that the polluted impure air may not affect that
atmosphere. If such place is not available for all, the divine
life is also not easy for every common man. So the
practitioner having keen desire can get all kinds ofnecessary
provisions with the natural will of God.
If there is some sacred place,a small hut with as small
87YoqAfon Life

door, got built upon even a low levelled place, can also be
suitable for the practice. The practitioner should sit with a
calm peaceful mind either onpadma (lotus),siddha, swastik
or bhadrasan. The seat should have some soft cushion,
covered with the skin of the deer, so that one may not feel
any difficulty while sitting long. Constant long sitting on
one seat raises much heat, that can cause the disease like
piles etc. So the skin of deer is specially useful that avoids
possibility of such diseases.
Sitting actionless, the practitioner should perform
some exercisesofdeep breathing, which should be performed
from five to twenty times at the most, more than that is not
appropriate.
So much exercises of pranayaina can be performed
only taking somespecialdiet in the beginningofthe practice.
After muchpractice, the exercise ofdeep breathing for three
to five times is sufficient. The practitioner should always
connect his thought (mind) with the force, movement of
breathing and should repeat the holy name mentally with
the sequence of pranayaina. The human physique in one
sense, is just an assembleage ofthe nerves and veins. There
is no part in this body, where such small nerves are not
working. The Upanishads (Vedic holy scriptures) prescribe
seventy two crores ofsuch small nerves in the whole bodyof
the man. It is a doubtless and self-experienced fact that the
whole body is pervadedwith small minute nerves and veins.
Hundreds ofnerves are extendedin the body from the navel,
again hundreds are extended from those hundred nerves.
Further seventy two thousand nerves from those hundreds
are spread in the whole physique, this is the opinion of the
former old rishis.
Energised with the sarnana vayu and enforced with
the vyana vayu, the essence ofthe digested food is spread in
all the organs and systems ofthe body through these nerves
88 YOCJA for* LifE

and veins. The movement and force of vyana uayu is in the
whole body; rather we can say, by which the whole body
looks circulated with blood and vitalised with energy, that
is called vyana-uayu. It implies that this vital force energises
the whole group ofthese nerves and central root ofthat force
in the body is the navel. This has been precisely experienced
after much practice or pranayama.
The practitioner of namanuscmdhana, through the
practice ofexercises of the pranayama, making his breathing
minute and light, should take it toparavani, slightly below
the navel. The root of all sounds is paravani. But without
the practice and experience, everybody cannot understand
it. The practitioner should practice constantly repeating the
holy name with the movement of breathing from the
paravani. In the beginning, with closed mouth, deep
breathing, he should constantly think about and repeat the
sound from its root. When with the constant repetition of
the holy name, the vital force becomes very subtle and is
able to remain fixed for a short while, then the practitioner
should think as the sound is becomingone with the uyana-
vayu, pervading the whole body. In this way. through the
repetition of the holy name, mentally thinking it as
resounding from the navel, in a few days, the practitioner
feels as if holy name is resounding out of each and every
part of the body.
Remaining constantly silent, the practitioner should
exercise in feeling as if the holy name is resounding all the
parts ofthe body.After a few days, the mind will be so much
absorbed in that, youwill not be able to deal with the external
social world, even if you are willing. After a few days, the
sound will be heard through the points of the hair on skin
and one will feel as if a divine light is coming out of the
whole body. The whole body will be illuminated and plenty
of the materialistic accomplishments will be there in front.
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The will powerbecomessomuch strong that the practitioner
gets at once whatsoever he wills and can make his own,
whomsoever he wants to.At this stage ofyoga, spontaneously
the poetry sprouts. Today, my experiences, which are
available in the form of poetry, all are the expressions of
this very stage. This is a typical stage of the practitioner.
The main thing further to be vinderstood is that the
practitioner should not be contented with his attainment at
this stage only; because proceeding forward, he would be
able to realise the Ultimate Reality, that is called the
attainment ofthat Supreme Bliss. This very stage described
above, has been stated as the status of bhajanananda or
namanandha (bliss through repetition of the holy name).
After the practice of namanusandhana now the
practitioner should proceed forward very carefully. The
readers have been told about the hundred veins in the body
starting through the region ofnavel. In spite ofthose, there
is one more vein, that after starting from the region of the
heart, passing through the cavity of the palate and mind
stuff enters straight the brahmarandhara (origin of life);
that very vein is called sushumna.
' According to the above told method the practitioner
repeating the holy name, with deep breath, through mental
thinking and meditation, should try to raise his sound force,
through sushumna to the brahmarandhra.
The practitioner should think as if the sound of the
enlightened holy name, resounding the whole body, after
being contracted in the region of the heart, through
sushumna, is entering in the brahmarandhra. With the
repeated practices ofsuch type ofmeditation, the vital force
of the practitioner with the whole energy and splendour,
will become used to enter through sushumna in the
brahmarandhra easily.
The practitioner should mind it, it is an experienced
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fact, that doubtlessly vital force made subtle through
pranayama (practice of deep breathing), with the help of
strong will power, can be moved to any organ one Likes;
because there is a natural closeness between the mind and
the vital force. It is a natural fact that the vital force is after
the movement of mind. With the above told practice for a
period, the practitioner itself attains the stage ofnirvikalpa
samadhi. The awakening of the kundalini, chakrabhedan,
all these stages are accomplishedeasily through the practice
of shabadayoga (yoga through sound practice). For that, one
does not needvery hard practices. The exercise of pranayama,
(control of breath) referred above, itself is accomplished
through the repetition of the Holy Name with deep
breathing, but if the practitioner along with that practices
regularly, a few exercises of pranayama daily, that proves
to be helpful in making the sadhna (practice) successful
rapidly. In the practice of namanusandhana, there is no
doubt of any type of disturbance or obstacle, neither one
needs some hard and fast bodily practices; rather for the
safety of the body, special satwik food is needed, no typical
rules are expected in diet etc. In this practice, the thought
waves of the mind of the practitioner remain serene, sound
and balanced. He also experiences a type ofconstant feeling
of pleasure. He feels equability in loving feelings for all
creatures. Internally, the feelingsofthe divine sound, touch,
taste etc. are enjoyed and automatically, there is no scope
for egoistic feeling also.
The virtues are automatically developed in the
practitioner of tiamanusandhana. In due course ofpractice,
sometimes, same satwik indications and responses e.g.
experiencing the adorable (Ishtd) or keen desire for that are
felt in between by the practitioner.
This system ofyoga (namanusandhana) is very easy
to be practised and gives success very soon.After taking the
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guidance from some experiencedyogi saint, through its keen
practice, one doubtlessly can attain the aim oflife. The saints
having success and completion in natnanusandhana, move
over the world only for the welfare of the creatures; as the
public welfare is in their nature. They always wish good and
well for all the creatures ofthe universe. They do have this
trend that the whole world is an illusion or the source of
unhappiness.
The typical characteristic virtue in namanusandhana
is that its accomplishers, if are constantly experiencing this
feeling, their gross body also is divinised with the absorption
in sound. Sois subtlised in a waythrough apparently looking
gross because the original cause of all the elements is the
subtle elements and all the subtle elements are to be
dissolved in the subtler ones; rather sound is the main
original cause of all other gross elements. Getting the body
be engrossed with the sound of the holy name, practitioner
like the incarnated God, does not remain like that with gross
body offive elements, rather after being resounded with the
divine name, is absorbed in that supreme soul, e.g. there
had been the namanusandhani devotees like, Meera,
Chaitanya, Narsi etc.
0 dear! through proper guidance onecan understand
the method of practice and can attain peace through its
exercise. Through devotion, one gets inspired to start and
with strong will one gets success. That Supreme is pervaded
everywhere and is energising every thing. The whole creation
and the creatures all are the manifestation ofthat Supreme,
this feeling is realised through the practice of yoga. That
Supreme Lord always anxiously waits for the creatures as a
father looks for his children, but the poor creatures remain
attached with the love of His maid servant (Mzya-matter),
that is why he does not want to leave it. But the saints are
above all the worldly relations, so one should never feel
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hesitated before them. They are the lovers and well-wishers
of all the creatures, so one should go to them and avail the
full guidance of the path that is useful and leads to that
Ultimate Goal.
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Partll
The Spiritual Gems of the Divine
Message
(The Letters)
In the accomplishment and success of the practice, keen
devotion is the main cause. The repeated contact, may it
be good or bad, develops attachment. Repetition ofone action
again and again is Called practice. The mind having repeated
contacts since long time, has got attached with this world.
This worldly attachment can only be uprooted by turning
the mind reverse i.e. engaging in that Godhead.This deep
attachment of long-long times is not vanished away in one
day or a month, so one should not feel impatient if in the
beginning, the mind does not take interest in the holy name
of that Lord. With the repetition ofthe holy name, when the
bad impressions of the mind will be washed away, it will
itself be inclined towards God. Just as at the initial stage,
when the child is started to be fed with wheat by the mother,
he feels allergic to it. But after repeated trials, when the
child gets used to it, one day he cannot survive without that
food, rather makes many efforts to attain it; because at this
stage that very food is the main base ofhis survival. Same is
the case with the mind. In the beginning, the mind is not
interested in the holy name ofGod;but the repeated practice
brings it to a stage where it gets used to remain absorbed in
that Supreme Godhead in the absence of which he feels
impatient. At that stage, the thought waves ofthe mind are
automatically detached from the worldand are attached with

that Lord. The concentration of those thought waves in the
Supreme Lord is called the detachment from the world that
leads to the eternal love with God.
The highest and the best way to that Ultimate End is
the repetition ofthat holy name, meditating upon His divine
personification with love. It does not expectsomefixed time.
One should consider this point also, how the mind can be
concentrated in such a short period, when it is tried for that
for an hour only after its indulgence in worldaffairs for rest
of the twenty three hours. For that the only way is, the
practice should not be taken as a part of the daily routine,
rather the wholeroutine ofthe daily life should be converted
into that holy practice. In order to make the whole life
absorbed in that supreme,oneshould practise the repetition
of the holy name with meditation early in the morning and
should continue this repetition (Japa) while performing all
the activities may it be in any condition, clean or unclean
because God loves only devotion, physically nobody can
become pure at any time. The worldlypeople always try to
discourage the practitioner. Soone should never care oftheir
remarks.
The whole activity is in the three qualities, the effect
of that causal matter but as these qualities are in sentiment,
how is the action possible in those? The answer to this
problem is in the Gita Chapter 13-20, 22 i.e. under the
influence of the illusion, when that Brahma is in its three
qualities; with the existence of that Supreme, these three
are in action and motion.In the same waywith the existence
of the individual soul, the actions are goingon through these
three qualities (Gunas). Thegunas (qualities) withoutenergy
are inanimate and without the medium (Gunas), the
illuminating power is only an illumination without any
activity. Thus is said that the soul (energy) is not the doer.
Just as the actions being performed in the light ofthe sun,
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the sun cannot be considered to be the doer or consumer, in
the same way in the activities of the body, soul cannot be
told to be the doer or the consumer etc. The scriptures state
that for the actions which are performed in the light of the
sun, it is the seer of those. But just as this cosmos does not
exist without the sun, same is the case with the individual
body and the soul.
The veil ofillusion has coveredthe powerofknowledge
in the effect of which out of ignorance, the individual soul
forgetting its own self-illuminate existence, imposes all
actions of organs and their three qualities upon itself and
consumption ofthe fruits ofactions is astride in the circle of
deaths and births. In fact, the soul is above the doership
and consumption both.
The difference between the Supreme and the
individual soul is that of a whole (Vibhu) and the part (the
Vibhava). Vibhu is the ocean and 'vibhav' is the waves.
Though metaphysically the ocean and its waves are nothing
except the water, yet in stating there comes the difference
as it will be called the ocean and its waves separately. In
the same manner, the Supreme soul like the ocean, the
individual soul like the waves being basically though one,
yet are stated differently. A liberated soul, who having
eradicated the ignorance, has realised its ownself, attaining
the abode of that supreme divinity avails its destination,
i.e. "self-realisation". It has been told previouslj' also that
basically there is no difference between God and the
individual. Self-realisation is emancipation. One need not
seek it from outside, that is one's own self. Due to the veilof
ignorance, one cannot feel its presence. The memory and
repetition of the holy name eradicates ignorance and the
individual having realised its own self is called liberated
soul (Muktatma).
The practitioner of yoga should discard all such
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elements, as are obstructing on the path of practice and
should watch the functioning of the mind with constant
carefulness as one might not be deceived in the name of
practice.
The first important thing is that the practitioner is
not to adopt idleness in the name sharanagati (surrender)
because the individual is the instrument ofthe play ofthat
Great Actor. Efficiency in the role ofthat acting whatsoever
has beenbestowedto it out ofnatural order,is its main duty.
Even after the state ofself realisation, physical actions are
necessary and appreciable. Our great ancestor saints doing
their duty without the desire of any type of object or rank
have given us the way to follow. Their each and every
statement can be useful if is followed properly and
completely.
Tattivamasi
This is a great preposition (the principal sentence)of
Samveda, guru (the spiritual guide) instructing the
brahmavidya for the disciple, is explainingthat "tai" i.e. 'that
Supreme' are thou the 'animate'. It implies that the Supreme
Brahma, which is indicated as 'neti' (Na iti) this is not that
(Na iti) by the Vedas, is the base of the whole universe. The
illusionary world in which looks like quite real just as the
water lookslike silver in an oyster, whois the illuminatorof
all the illuminates; are thou thyself. Except your own
conscious self, there is no other different reality as Brahma.
Now the question is how can that Supreme Self be a finite
individual? In the answer to this question, our former
preceptors have explained quite a lot. The saints have
experienced it in themselves, so there is nothing left vague
or doubtful, but unless and until the mind, with the helpof
practice and austerity, is completely free from the impurity-
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"T?r, wavering-fash and the veil-snwr ofignorance and illusion,
the reality cannot be fully realised. So to preach about
identity and oneness of the Supreme Brahma and the
individual soul before the person without practice is quite
useless.
Prajna is a stage ofthe intellectual faculty that is liable
to discriminate the right and the wrong. The practitioner
having developed upto and acquired that stage fully, or
whose mind never thinks about except that Supreme
"Brahma", is named as the "Sthitaprajna" (the individual
with the stability of reason). For the attainment of that
stablity ofreason, Lord Krishna told Arjuna that he would
be able to gain that stage only if his mind is free from and
has crossed the filth of the attachment. After that very
statement, Arjuna had asked what are the signs and symbols
of a person having stability ofreason (Sthitaprajna). In the
answer to which Lord Krishna has illustrated the way of
living ofthe great personalityhaving had realised their real
self (having achieved the stage of sahaj samadhi); that is a
natural way of living of a yogi, that very stage is stated as
the highest stage (Parabhakti) of a bhakta (devotee). The
same has been named as a stage of a yogi, gunateet etc. in
" Shrimadbhagwadgita".
To feel angry at some cause is out ofhuman nature, to
get resented without any reason is in the demonic nature,
not to feel angry even at some reason is in the nature of
saint. In the idle feeling out of tamoguna (darkness) the
person feels not to do any work. Actually the individual out
of ignorance,egotism and attachment uselessly boundto the
feeling of doership, in fact, he is beyond both the feelings.
After the completesurrender, the stage automatically comes,
when the practitioner feels that "I am mere instrument of
the play of the Supreme Lord, basically he is beyond any
type of desire, anger, vice .or virtue.
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The man, some times performssomany actions, which
he does not will to doand on the contrary, there are somany
actions which he longs to do,but is not able to, because the
physical actions and functions are accomplished through the
body, for which it is predestined. Though it is true that the
body is to accomplishthe predestined fate only,yet the whole
power of a human being is not confined to a physique only.
That is the representative of a concrete energy only. The
main energy of the human being in his innate property, is
dependent upon the level ofits mind-stuff. That is not owned
by or bestowed by through some external source.
Just as the father is not the owner ofa son, rather he
is his ownself and his wholeproperty automatically becomes
the property of the son, in the same way, the great Father,
Supreme Lord is not the administrator of the creatures,
rather is their ownself and His infinite power is their own
wealth. For that understanding, one need not perform some
particular actions, rather is expected to consider upon the
matter and follow the Reality. The destiny of the physical
body will automatically be completed,the moment the fruits
of the previous actions come to an end. The practitioner
should not worry about the end of those. Therefore, the
practitioner passing through the odd even stages and
circumstances comingin front, according to the predestined
fate, should proceed further towards the chief destination
of life patiently. Whatever is happening without desire one
should not get attached with and whatever is not happening
in order, should not be felt important, for that is the right
and true order of life. "I am from that Supreme Lord" and
"of that Lord", such firm faith is able to make one perfect.
That Supreme Lordis He,whois our Father, the main source
of our life. To expect something from the world is a blemish
to the practitioner of yoga. The world does not mean some
personality, that implies enjoyment and desire, which is a
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great disease in human life. All the creatures are unhappy
with that disease, emancipation from which is possible only
through the repetition ofthat holy name.
(The Development of Reasoning)
Filled with the feelingsofsacrifice, charity, hospitality,
the individual itself becomes Godly and divine i.e. (Shiva).
Divine (Shiva) is He, who, without having any type of
expectation from the others, proves to be helpful to each.
This stage can come only when the individual has finished
his own desires completely. Because, through the
materialistic objects,we can satisfy a man temporarily, not
for ever. But at the same time, this cannot be declared that
one can never be satisfied permanently, because, with sound
and stable reasoning and contemplation, one realises the
Truth.
Though the completesatisfaction ofthe human desires
is quite impossible, yet they are not inevitable. That
eradication of the desires doubtlessly is difficult. After the
development of discriminating faculty, with the feelingof
love and sacrifice there is no desire left. In the absence of
personal desires, there is no feeling of lackness. This way,
not only for a short period,rather the feeling ofcovetousness
leaves the individual for ever. Soit is a generalised fact that
to create and awakenthe feelingsofsacrifice, love and service
in human beings by all means, is the true service to
humanity. The feelings and thoughts for the .welfare of the
society and the best proper utilisation ofthe achieved energy
for the same, is the only appreciable good way ofits service.
The feelings of sacrifice, love and knowledge can be got
developed with the completefirm faith only. "The Supreme
Lord is our own and we are His own ones", having the firm
determination with this type of feeling, to proceedonwards
100 YoqA foR Life

on the divine path inspiring the follow beings for the same,
is the right duty of a practitioner.
The Supreme Father is always present everywherein
all the concrete forms. To confine that Supreme in some
particular frame is anti-logical. Be worriless handing over
the responsibility of life in that Supreme Hand. The whole
universe with the creatures is the platform for play of that
Lord. The Goddessprakriti (matter) manages the acting that
recreates the Supreme Lover.We all are the participants of
that demonstration, keeping this in mind one should always
remain happy and worriless. This is the essence ofa devotee's
life. Whatever is passed, either is goingon in the present, or
will happen in the future, all is good and fine according to
that Divine will,having such type ofconfidence leaving aside
the individualistic egotism, and relative attachment, one
should proceedforward. When the individual is surrendered
to that Supreme, it has not to perform anything good
distinctively, rather his whole life becomes a virtue. Since
then his ordinary common routine actions becomes the
means ofa great practice and the individual gradually been
assimilated with the infinite, attains the Ultimate End.The
predestined body may go on working,but the devotee does
not get indulged in its functioning.
Our own sentiments are the base ofthe manifestation
of God. The wholeuniversewith all ofus is the manifestation
of that Supreme,having this strong faith, feel identified with
the Supreme. Beingrestless, with the feeling oflackness in
love of that Supreme Lover, burning and finishing all the
good and evil desires, get your heart purified, so that He
may be eonforced to come to you even without concrete
external prayers. He Himself states, "those, who long for
Me, are loved by Me and those who depend upon Me, are
always cared and regarded by Me".
To dothe right duty without the desire of the result is
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your dhanna, because the proper fruit ofevery right action
must be availed. Normally, the right fruit ofevery action is
doubtlessly bestowed by natural order, but the case is
different with those who have taken shelter to and are
obliged with the grace of that Supreme Lord. What to talk
of else, there even the law of that creator fails. The great
devotees have a complete faith in God, never wait for the
favourable circumstances, they have a strong faith that their
Lord must do whatever is right and well for them. There is
no scope ofany type ofsuffering or disappointment in human
life. One's right duty is to forget the past and be alert about
the future. Love of God is the base and essence of life. To
remain conscious ofHis presence every moment is the main
source of all the Divine Path. One should always try to
proceed on that right Divine Path with a firm faith.
There are three paths which lead to the hell oflife i.e.
anger, passion and avarice. The person dominated even by
one of these is unable to discriminate the right and wrong;
perform even the non-doable acts. So,one should always try
to remain conscious and beware of these great enemies,
because by these, one gets one's own self destroyed. One
should never neglect one's duty. Negligence to duty is the
first great enemy of man, so one should always beware of
that. Satsang (to move in the company of the saints) does
not mean that one has been set free from one's duty. With
the worship of God avoiding any type of laziness and
indolence completely, utilising the remaining time of life
always in the best way, under the firm faith and supportof
the grace of that Lord, one should always try to proceed
forward. With the feelings of that Supreme Love, one gets
automatically free from the result and fruit ofall his previous
actions. Carefulness and awareness in the practice is the
most important thing. Self-confidence is the highest power.
The best duty is that provides peace and self-satisfaction in
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doable. One's ownself is the best protector. Self security is
the best security. To prosper in one's own duty is the real
dharrna of a man. The unfavourable circumstances are
created only due to the deviation ofmind. Sumiran (japa) of
God is something internal and sentimental, not physical.
Internally always keeping that Supreme Lord in mind, to
surrender the wholeresponsibility to Him,is a true devotion.
All the spiritual guides (Sadgurus) preach the same truth
that mere external show does not mean something.
Indifference to an obstructer in practice is the best for a
practitioner, but one can avoid it mentally only if there is
any maladjustment in the social behaviour. Moreover, the
practitioner should prefer love with Godin life to the worldly
intimacies.
Basically soul has no deviation in itself like avarice,
anger or attachment etc. All these are the qualities ofmind-
stuff which spring out ofthree constituents ofprakriti. From
the "sattwa" constituent of maya arises knowledge, from
"rajas" springs avarice and from "tamas" arises anger.
Further, the intimacy and contact ofobjects with the senses
as according to three types of interest (Satwa, Rajas and
Tamas) effect their further development. So if the
practitioner wants to remain free from desire and anger etc.
he should avoid all the rajoguni objects. The contact of any
such object or person that creates bad thoughts in mind is
wrong and harmful. The pure and satwik food, thecompany
of the great personalities, study of the holy scriptures,
worship of God and the repetition of the holy name, these
all are the means, through which the practitioner can remain
safe from bad contacts and thoughts. Always blaming and
back-biting others is a great sin. Just as a sweeper with a
broom sweeps the dust in a basket and drops it into a pit,
exactly in the same mariner,a back-bitterthrough his tongue
and mouth collects the sins (defects) of others and pours
105 YOQA fon Lift

them into his internal mind. All those rust sins spoil the
reason that envelopsthe person with various calamities. The
great saint Shri Tulsidas has said—
para ninda saina agha na girisa.
(Ramacharita Mansa-Uttar Kanda)
O Lord ofthe mountains! There is no sin as great as thatof
back-biting.
A great and sacred life is possible only under the
guidance ofholy personalities. By holy personalities, here I
mean the great men, who remaining detached to this
material world,have stepped on the divinepath of sadhana
(yoga). The only vision and company of them bring
detachment from this material worldand invite the spiritual
love. The person living according to and under such
personalities only can achieve the ultimate end of life. The
constant remembrance of that Lord in mind is the real
"akhand jap", i.e. (constant repetition of the holy name).
When practitioner, inspired by the feelings ofrelation with
that Supreme Lord, leaving the indolenceand forgetfulness
aside, performsthe right actions, isrewarded with the divine
compassion automatically. Independence and carefreedom
in mind is good and peace giving, whereas carelessness is
painful and obstrxictive in progress. That Supreme self is
not far off the individual, rather the individual should always
keep in mind that the Supreme Eye always watches all our
actions.
Firm faith in God is the best way of being free from
all the worries. One who keeps the constant memoryof the
Supreme Lord with him in life in the real sense, otherwise,
devoid ofthat, one isjust like a dead.Indifference toworldly
enjoyments and loving trend with the creatures is the best
means to attain the real human life that leads to th<~- Ultimate
End, its main original source.
O dear! the Ultimate End of each life is to be
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surrendered to that Lord completely without any desire.
Remaining fully satisfied with the divine natural order,
under that very inspiration, performance of one's duty is
the only means to that end. Those whoare loved by God,are
automatically bestowed with the worrilessness and
fearlessness. Love is not availed with or rewarded by
somebody else, rather it is one's ownself. Where there is
identity there is love and attraction. Every effect proceeds
towards its cause. Self is infinite and indivisible but is
misunderstood due to ignorance. Out of this illusion, the
individual considering himself the doer and the consumer
becomes happy or unhappy.
The base ofknowledge, gain ofwealth, fruit of actions,
cause ofdeath, period of age, all these are destined with the
individual before birth, the medium cause may,appear in
the form of any person or object, but basically one's own
actions and impressions work at the root.
O my dear practitioner! a lover of God never expects
some favourable situations and circumstances on his way.
Understanding the time, situation and environment to
proceed forward on the divine path is the right duty of a
man; beyond even that, wishing the Supreme Compassion,
to attain the Ultimate End, is the performanceof a great
man. The way ofworship one adoptsis the best for the same.
He who creates trouble for others without any cause, can
not be expectedfor happiness. Somebody's curse or boondoes
not have so much effect in one's decay or development as
much effective as one's own performance of duty. To bear
the hard words of somebody happily becomes the base of
the further developmentand progress in life.
: O dear! the traders of the divine path alwayshave to
walk on thorny path ofunfavourable circumstances and the
persons who have crossed this path are immortal in this
world. The strong feeling of righteousness with Supreme
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Love bestows an Eternal life. Patience and perseverance is
the main characteristic ofa practitioner. "What will happen
in future", is the subjectofworryfor the ignorant. The lovers
of God spare no time for such useless thoughts. After
commencing the journey on the divine path, facing the whole
struggle with patience, to realise Ultimate Truth is the aim
of a practitioner.
The practitioner should always try to overcomeevery
type of situation that comes on the divine path of practice.
In the deep feeling of oneness with God,one is not conscious
even of one's own self, how can the dealings and contacts
with others be cared for? Without the perfection in practice,
one should consider all the social and Vedic traditions as
well as maintain discipline, otherwise one tends to falldown.
As long as the practitioner is conscious about the
surroundings of time, space and circumstances, he should
always be ready to accomplish his duty, receiving it as from
Supreme Order. Human duty is having the trend ofserving
and helping others, to proceed forward on the right path of
morality with full energy. Perform every action as the
worship ofSupreme Lord.Donot feel sad or bad at the failure
of any action; rather feel happy taking it as according to
God's will; because through various mediums,that Lord wills
to teach us many ways, Think and take it as He is teaching
me pridelessness through this incident offailure. Unless and
until one feels helpless in one's own mind and intellect, one
cannot have the feeling of complete surrender. So offering
your mind and intellect to that Lord be entirely free from
worries.
Think upon the fact that basically there are two
elements in this life—one is body, that is the effect of the
insentient nature (Prakriti); second is the consciousself that
is an inseparable reality of that infinite, limitless Supreme
self. Immutable body is perishable and the conscious self is
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imperishable. It is a well decided fact that a part is never
separate from its whole. Nowthink for a while deeply, what
is that third element, about which we say that it is bound in
ties and will be emancipated. Therefore, leaving this
misunderstanding, having complete attachment, relation
and deep love with your own Lord (Source of life), perform
your duty and be happy.
When the individual, having firm faith, steps on the
divine path, he is tested by that natural order. As the gold,
cannot be purified without being heated on fire, in the same
way, the practitioner is tested on the heat of sorrows and
calamities and afterwards, is ownedby that Supreme Lord.
All the austerities are performed only to gain this shelter
but the devotee, who calls for God, saying internally even
once "O Lord! I am yours own", is not tested upon any type
of criterion, because only the internal voice ofthe devotee is
liable to appeal to that omniscient Lord. At the same time,
one should not forget that 'this faith and belief are not so
much easy in practice. One cannot call for that Lord
internally unless and until one's egoistic feelings are totally
merged.
It should be taken for granted that the perfectionof
life is unification not in separation of the original source.
Fire of restlessness in separation, burning all the desires
unites with the main source oflife, that satisfies the demand
and desire ofthe eternal bliss. This universe is the abodeof
that Supreme Lord. Even the individual self is beyond the
circle of birth and death; but out of misunderstanding and
ignorance, it is supposed in that otherwise, how can one
distinct the presence and absence of an omnipresent and
omnipotent reality. Being manifested through the medium
of an individualistic personification (trio ofmind, chitta and
intellect) the individual considers itself a finite existence,
under same impression supposes and feels the confined
107YoqAfoR LifE

contract or separation even in infinite inseparable one
Supreme self. Having got burnt this feeling offiniteness in
the heat of restlessness of separation (ofthe belovedLord),
the practitioners feel one with that own infinite Supreme
Self. Under the same influence, realising that Supreme
knowledge and Supreme Energy in his ownself experiences
the status of self realisation and self-contentment, the
ultimate goal of life. But generally, the practitioners keep
themselves away from this heat of restlessness thinking,
"the Supreme Lord is omnipresent, why should we worry to
attain Himetc. etc." That is whythey neither get their hearts
and minds purified completely nor have the privilege of self-
realisation.
The cause of restlessness in mind is the attachment
of the individual with it, i.e. to take the mind its functioning
as out ofits own efforts and energy. With the strong faith, "I
am simply an instrument ofthe play of that Supreme Lord,
He may play with it the way he likes," the individual feels
no trouble or worry mentally or physically at any situation,
because after beingcompletely surrendered, each and every
action ofthe individual becomes the worship ofthat Supreme
Lord. As long as the feeling ofsurrender is not complete and
strong, one should go on trying for that achievement.
Can someonefeel cold even after coming to the burning
fire? It is not possible, howcan it be that a sin is there in the
sinner even after being surrendered to that purifier of the
impure. The individual considering itself separate and away
from that Supreme pure through complete surrender, how
can he remain impure after that? There are no worldly
problems and illusions for him then.
We remain far from Him, not He is; we forget Him
our main source oflife, nor He does because if He can remain
far and separate from us, how can He be omni-present? If
He can forget us, how can He be omniscient? If He is not
108 YoqA foR Lift

omnipresent, omniscient and omnipotent, why should one
long for and aim that God? Then His present world, His
projection is better than abstract Lord Himself.
An elderly son gets himself cleansed out of daily
impurities by its own effort, whereas the younger one is
helped by its mother herself. Same is the case with a
surrendered devotee and the devotee who is the trader of
the path ofknowledge. Thebest status is when the individual
constantly feels itself one with that Supreme Lord.Aswhen
the main original source of this whole universe is that one
Supreme Lord, how can this individual soul, the effect of
that be separate from Him?Just as all the sweets are nothing
except sugar, the names and forms may be numerous and
manifold, in the same way, this universe is from that
Supreme Lord, and in this universe there is nothing except
that Supreme Soul, such is the experienced generalisation
of the ancient great saints. Donot do with others, whatever
you do not like to be done by others to yourself, is the only
essence of dhanna.
The individualwho onlyisolates his sense organs from
the objects of senses, doesnot get detached from those. But
a really experiencedphilosopher,whohas realised that this
universe is the mere manifestation of that Supreme Lord,
gets even the desires of enjoyment annihilated, because he
perceives no reality in this creation at that time. If a person
misunderstanding a ropein the darkness with a snake,being
afraid if he runs away from that place, can escape himself
from the fear of being bitten, but does not become free from
the wrong concept that the rope is a real snake. On the
contrary, if he observes it in the light, he comes to know the
reality that there is no snake and the fear is automatically
vanished, such is the real importance, value and strong effect
of the knowledge. To get the mind completely absorbed in
that One Supreme Lord is the real solitude not the mere
109 YOQA FOR Life

physical isolation; because the roots ofdeviation are in mind
of the individual not in the body. When all in all is He and
everything is from Him, whatever way He may keep, there
is nothing to be worried, being sad or unhappy. Whatever is
right and just, is the best known to that Supreme Lord. How
could the individual judge that His Supreme Lord is sitting
quiet and peaceful to see even His devotee in sorrow and
unhappiness. Because, even if wethink upon the releaserof
these feelings, from whom is he who feels? If it is from the
Supreme, how can then he be far from Him? If this knower
is our own,where and whois He (that Supreme)? Only these
facts you have to think upon. "This is doable or that is not
doable for God",are the feelings at the stage, when one feels
oneself separate from that, because these feelings cannot
sprout from the Universal Soul.
The individual takes itself as dependent to matter,
due to that reason, he always feels deficient, sad and
unhappy, but at the stage, when there is deep feeling of
sorrow, desire ofhappiness is basically uprooted,there comes
the realisation of Supreme Bliss. So the status of
unhappiness should be welcomedin life. Incomplete sorrow
created out of the desire of happiness not being fulfilled
comes in manifold ill feelings. So one should finish this
incomplete and short sorrow, otherwise have a complete arid
deep pang that wehave kept ourselves separate and far from
that Supreme Lord.. Deepness of this feeling will bring a
Supreme Bliss.
In this world one's good or bad fortune cannot be
analysed with some particular possessions or the worldly
circumstances, because it is often, the same materialistic
objects or circumstances once prove to be the medium of
misfortune for one person and at the other time, the same
media becomes the cause of good fate for the others, just as
we come to know from the stories of our past devotees, the
110 YOQA FOR Life

great saint Tulsidas, gotto life ofrenunciation and salvation
after an incident of a great insult from his dear wife. The
great saint Surdas's blindness proved to be the cause of a
great vision ofLord Krishna which gave a great lyric popular
in the world, widowhoodofMeera led her towards the deep
devotion and complete surrender to Lord Krishna. Sothere
are many more such examples even in the present, where
we have seen that even some bad happenings sometimes
prove to be good for the individual's future. Therefore, even
sorrow is good in a sense, as by its bearing we get clarified
the effect of our bad action and thus get ourselves purified
from the evil results.; So one should never be afraid of and
worried ofthe pains and sorrows. Such chances come to the
good fortunate persons as after that they getting themselves
purified become able to attain the seat at the altar of that
Supreme Lord, the Ultimate End of life.
Each and every individual soul, being an eternal
inseparable part of that Infinite whole, has got an
unbreakable relation with that. After coming in
individualistic manifestation, been overwhelmed with
ignorance, takes its own source of life, as separate and
different from itself. Alas! how surprising it is that one
considers its very original ownself as separate from itself. O
dear! think a while, that your own source oflife, when, why
and how could it be separate from you? Can one ever be
separate from its ownself? Where there is no separation
possible, there is no scope for the process of reunification
left. Thus, there is an eternal and everlasting oneness,
identity in the individual and the supreme soul.Therefore,
leaving the fear and misunderstanding of being separate,
thus uprooting the expectation ofreuniting itself, relish the
experience ofa state ofthe perfect realisation ofthe eternal
oneness of the individual and the Supreme Self, Infinite
Entity.
Ill YOQA foR Lift

Faith in God is the only defence from sorrow and
unhappiness in this world. Full faith is the root ofdevotion.
Devoid of the egoistic feeling of doership, perform all the
doable prescribed actions, taking it as been managed and
ordered by that Supreme Lord. Illusion is nothing except a
misunderstanding, considering one's real existence only in
the concrete perishable body and on the contrary, to have
that very conceptofreality in the imperishable abstract soul
is the right knowledge."That Supreme Soul is the same as
is my individual self manifested in the individual body", with
this strong faith, realise the Eternal Truth.
The roots ofpeace rest in one's own mind. Interest in
and attachment with the worldly life is the cause of
restlessness. Detached feeling in the same,becomes the base
of peacefulness. Complete understanding and right
application of whatever you know brings righteousness in
life. He, who has got a pure, complete centralised love and
devotion in God, feels automatically independent from all
the worldly materialistic needs. When a devotee considers
the worldly dealings as the role of some play and tohimself
as the player of that, to him all the reactions of happiness
and sorrow are just the part ofthe play, neither they arouse
the sentiments of worry nor create restlessness. The best
means to attain this status is the constant remembrance of
God. Constant remembrance means to feel oneself always
one with God. As long as the practitioner feels conscious
about the hunger and the thirst etc., lie has to be very much
careful about the worldly social dealings too. After being
completely involvedin that eternal love, oneis not conscious
of even its individual and social environments.
Truth is one and is opento the wholehumanity. There
is nothing new to be told and disclosed. The knowledgeof
right and wrong is usefulfor everybody. Truth is that, which
is eternal, omnipresent, omniscient and omnipotent. That,
112 YOQA FOR Life

which has got limited power and is confined to one place,
cannot be the Ultimate Reality. Ultimate Reality being all
pervading, is doubtlessy approachable equally to all the
creatures. Just as the water exists everywhere under the
dust and is available to all the individuals, but one has to
discover it byremoving the dust. Right in the same manner,
truth is all pervading and can be realised by all the human
beings, but is possible only after annihilating the dust of
egoistic individual vanity. One thing more must be cared
that the simile ofthe water and the truth is not alround and
perfect, as the examplesare always partial and incomplete.
That only implies in order to discover the water, the helpof
other subsidiary means is necessary, whereas the meansof
attaining truth can only be the truth itself. The effort of
discovering it through the external materialistic objects is
mere illusionary and futile. Truth is infinite that can never
be confined with a book.Rather the truth is only because it
is endless and beginingless. In each and every individuality
and the objects wewould alwaysobserve the inherent Truth
that can be felt only through the beauty (Aesthetics) in the
individuals and the art in objects, these two are the right
means to have the realisation of the .'Ultimate inherent
Reality, the Truth.
The very result of the actions been performed in
previous countless lives comesin the form of happiness or
unhappiness before the individual. So instead of getting
annoyed, taking and welcoming it as a benediction from that
Supreme Lord, in the light of knowledge,one should never
develop an inferiority complexat the feeling that I amdevoid
of the knowledge of the Truth and Reality; because it is a
well decided fact that the mind adopts an image onthe lines
it imagines or thinks. So,in order to avoid the possible bad
image-taking of the mind, this very alternative has been
realised that the mind should always be kept busy in high
115 YoqA FORLife

lofty thoughts instead of thinking oneself a sinner, an
ignorant and unfortunate fellow, one should always have
the feelings that I am a universal soul '(truth, knowledge
and bliss) and should relish oneness with that endless source
of the spiritual nectar.
God is one Universal Supreme whole. He being all
pervading and omnipresent exists everywhere equally.
Entire movement and motion of the creation is due to His
infinite power. This Supreme Truth is realised only after
having a balanced mind, with equability of reason, i.e.
compromise ofthoughts and sentiments. Think a while, can
you, as an independent individual, ever exist? There are two
entities in this Universe—the inanimate and the animate
which are called the body and the soul sequentially. The
inanimate gross body is the part of insentient matter and
the individual soul is the part ofthat Supremesentient self.
If in both the entities extension is contracted, where will be
your individual existence? This is the main point to be
considered and analysed upon.
The chief aim of the human life is attainment of
perfection. The man who, through his constant effort and
spiritual practice could realise that eternal truth and thus
could attain perfection in life, only he had achieved a real
success in life. His name is repeated and enrolled in golden
words in the history of mankind. It is a generalised
universally accepted fact that he, who loves Godis lovedby
all.
The fruit and award of every individual performance
is ordained by that universal natural order. Atheist having
a completefaith in that well-plannedsystem offate, remains
satisfied with the divine order and an ignorant, unwise, feels
tortured in vain. So having surrendered each and every
action in life to that Supreme Lord, accepting its fruit as
according to that order be free from worries.It is a surprising
114 YoqA FORLife

thing that the man without applying the generalised facts
in his practical life goes on strafing to know more and more
further. Not only this much rather normally he never does
according to as he is able, Tout is always worried about
whatever is beyond his own capability, that is only due to
the lack and weakness of wise thinking. In the real sense,
we have to understand and realise only what performance
we are capable for.The holy scriptures prescribe the perfor-
mances doable by the persons only for which they have been
provided with the capability and capacity to do.Whatever is
beyond our capacity and capability, can never be a doable
duty for us.
With deep thinking and clear analysis we could
generalise only two alternate supports ofmental satisfaction
in human endeavour-prarabdha (Supreme Fate) and the
purusharth (one's own effort), Fruit ofthe actions according
to predestined universal fate, is availed by each and every
creature itself through the natural order, but the capability
of distinct effort is providedwith the human life only.
What a wonderful influence the illusion has got upon
the human beings that the man, always striving and yarning
for the materialistic objects of enjoyment, effortlessly
available through the predestined fate, misuses his highly
valuable energy. On the contrary, for the chief aim of life
attainable only through a constant effort, depends upon and
waits for unknown fate. Due to this very reason, he even
always longing for that peace can not achieve it. Though
that status of peacefulness is not desired by anybody, yet
one can not get rid ofit; as our self-created problems cannot
be solved by others.
A wise man never wastes his energy meant for
spiritual development in availing the materialistic worldly
objects, automatically available according to the previous
fate as he knows and understands that this body is
115 YOQA FOR LifE

manifested according to the previous impressions and is
carried on and nourished by the same fate. Loss or gain,
happiness or unhappiness, fame or defame, all these things
depend upon the fate. Worrilessness, fearlessness, non-
covetousness, desirelessness and fruitlessness in actions etc.;
all these virtues are developedaccordingto one's own effort
in life. Just as a seed has got the capacity of growing a big
tree from itself in the same way,endless virtues are inherent
in one minute seed of desirelessness. Thus to worship that
Supreme Lordthrough the desireless service ofthe creatures
of this creation is the essence of human life.
One cannot removethe feelingsofsorrow and disaster
of one person even by providingall the worldly provisionsof
happiness to him, then why should one be worried to
annihilate the unhappiness ofthe whole world through the
materialistic objects. Whatever ability and capability one
has got,should be utilised in the welfare of the society.Never
feel worried about what is beyond your capability. He who
has created this whole universe, is the best well-wisherof
all, and as He is omniscient, knows everything; being
omnipresent can see everywhere,being omnipotent can do
everything for everybody needy. Having this strong faith,
be free from all worries.
If you cannot tolerate indiscipline and
mismanagement in the society, feeling tortured with its
disasters, pray to that Supreme Lord for its welfare. This is
also a great service as there is no other alternative even
with the individual. Whatever you have gained is not only
your individual property, this attitude in life is very useful.
With your deep prayers, if that Lord wishes, will provide
you with an unlimited super power to .serve mankind and
utilising that availed gift for the best cause, is really human
and divine.
Each and every happening in life has got some
116 YOQA FOR Life

significance. Forgetting the incident, one should always try
to understand its meaning. The same happenings are not
repeated. They change according to time, space and
circumstances. He is omnipotent, thus is expressed the
Supreme Lord. He who is omnipotent all-pervading, how
can He be sometimes present with and at other times away
from us?
This individual soul is never tortured and nor becomes
subject to indolence or laziness. These both weaknesses
sprout in chitta (mind)only whenit is overpowered with the
ignorance, i.e. the wrong conception aboutthe reality,which
become the cause of misfortune in life. Still nothing is
impossible in this life. One can realise the Truth with the
compassion of that SupremeLord. A practitioner, who can
experience oneness (union) with that Supreme even in a
status ofphysical separation and can see itself separate, as
above the objects of enjoyment in a temporary physical
contact with them, is able to start on the Divine Path of
yoga. The status of complete deep feeling of love is
indisciptible, rather perfection in that is availed only after
complete desirelessness.
A devotee never spares a room for attachment and
jealousy. Indifference towardsthe personsofopposite nature
is beneficial in life. Rather happiness to see one's superiors,
friendliness with one's equals, indifference towards the
contraries and to be sympathetic with inferiors, these four
attitudes and responses to the dealings at different steps in
life are adaptable for a practitioner of yoga.The main thing
is the very result of one's own needs comes in the form of
good and bad circumstances in life, so to blame others for
that is not wise. As long as the individual is with the gross
body, it will have to face the contact of good and bad
personalities in this world. The whole universe and
individual bothare the manifestationsofthat SupremeLord,
117YOQA foR Life

with constant and strong faith in this truth, oneattains that
status ofequability ofreason, where one is always settled in
the domain of calmness and peacefulness of mind.
Meditation and remembrance ofGodis not deliberate,
rather it is something spontaneous. Its training and practice
is mentioned for those who are just the beginners on this
path. He who once tastes that nectar, how can be satisfied
then with ordinary water? Be free from worries having the
complete faith that whatever is willed bythat SupremeLord,
must happen one day. Nothing unprescribed can occur and
whatever is to come, must come. Whatever has been
predestined with this gross body, has to be endured. Soone
should never think and worryabout the same. That Supreme
Lord always acts in the welfare ofa devotee.It is a doubtless
fact that an internal prayer and demand towards that
Supreme Lord, the supermost friend of all, must be
responded one day, because that omniscient is conscious
about each and everything in the hearts ofall the creatures.
After feeling disgusted, to adopt pessimistic attitude
is a disgrace to human life. Only an optimistic and
adventurous spirit can inspire onetowards the achievement
of real manliness. So in the expectation of a bright future,
analysing the experiences ofthe past one should constantly
continue one's efforts. There is no scope for frustration in
human life.
At the initial stage of practice probably there come
the obstacles of laziness and indolence etc., but one should
not get impatient and disappointed as through the constant
repetition of the holy name, all these obstacles gradually
vanish. It only takes time. A complete devotion is the aim,
constant effort, keen carefulness, and disciplined conduct
enhance the progress of practice. The main cause of the
obstacles like laziness and indolence etc. are the impure
actions previously been performed, which are totally
118 YoqA FOR LifE

eradicated with the constant repetition of the holy name.
The chief cause ofall restlessness in mind is the imposition
of doership on one's own individual self. Rather the complex
of superiority in class, ability, knowledge,physical ability,
youth and activity etc. is an obstacle on the divine path of
practice and devotion.Above all, the egoistic feeling that "I
do some practice, so shall I attain my aim, is the greatest
hindrance in the success. Instead ofthat if the devotee calls
for God impatiently, just as a child cries for his mother,
receives the response very soon. The great saint Kabira
expressed—
Hansi hansi kante na payia jin paya tin rove.
i.e. that Lord cannot be achieved with worldlyenjoyments.
The great devotee, who cried for Him with impatient love
and desire, were adopted in affectionate lap by Him.
The path chosen by various previous practitioners,
it is wise to select one out of that according to one's own
interest and impressions. There are so many paths of
practice, but all these lead to the same one destination.
Only the feelings of the wor-shippers vary according to
the different types of sentiments they have. In the
constant repetition, there should be only one holy name,
the meaning and significance of which should always be
kept in mind by the repeater. This type of constant
repetition of the holy name with complete faith and
devotion doubtlessly brings success, welfare and perfection
in life. This repetition ofname is not necessarily practicable
at some particular sitting pose only, it can be practised at
every time, space and circumstances without hesitating and
confining oneself to some limited period or space. One thing
is tobe noticed that the practitioner should avoid the external
dealings as much as he can. Indifference towards theworldly
life and feeling one with God is the conduct of a devotee.
The highest stage of singing is when each and every sound
119 YOQA FORLifE

of the singer resounds with the holy name ofthat Lord, that
is good, beneficial and helpful in the attainment of the
ultimate goal of life also.
There is only one Supreme Power, that ordains the
whole worldlyorders.Man only veins his own individualistic
effort underneath it, that is a great misunderstanding.
Rather seeing the good performances by the great
personalities, to say that they act for the welfare ofthe others
is not right, because for saints each and every individual is
their ownself. He who considers or sees someone separate
from one's ownself is not a real saint. For example,when
the parents look after their child, that is not a charity, as
the child is just an expression oftheir very ownself, as also
the holy scriptures, recommend. In the same way, saints
are the self ofall and the whole universe is their ownself, so
to say charity by saints is not a fair statement.
Ramayana is the best suitable holy scripture for the
solution ;t the problems of life, as an ideal conduct of an
ideal great personality has been illustrated in that.Reading
of its seven verses at least daily is very good for one. More,
as much one can, than that is more beneficial. Internal
repetition of the holy name is better than that through a
mala (a garland of beads for counting) if it is carried on
constantly, as the malais taken onlytointensify the practice.
The cause of neglecting the practice of any divine perfor-
mance is the ignorance to its importance and value. It only
happens with the graceofthat Lordthat one gets interested
in the divine practice of the attainment of the chief aim of
life.
The austerities which are priored with hard fasts and
various types ofphysicaltortures only,the repetition of these
sounds and verses (T^) which are prescribed for gaining
many types of materialistic possessions (siddhis) are not
related with the attainment of the perfection in life. They
120 YOCJA fore Life

are connected only with the worldlysensual desires, which
are satisfied through the objects of enjoyment, the effect
(result) of eight-fold matter (Prakriti). Rather that hard
practice, aimed at the fulfilment ofvarious types of worldly
desires onlyis not divine. When the effect ofthat diminishes,
the whole prosperity vanishes, that is not good. In fact,
performance of one's own duties, with the repetition of the
holy name, feeling oneself always one with that Supreme
Lord, is the right means to attain perfection, the chief aim
of life as love with that Supreme Lordis quite different from
the fulfilment ofthe worldly desires.
(Practice of the Real Yoga)
The relation of a "sadguru" (a spiritual guide) is not
something physicalrather in the holyscriptures, he has been
stated to be just equal to that Supreme Brahma; because
only a sadguru can get one realise that abstract invisible
Supreme Entity. At the same time, only with full grace of
that Supreme Lord, one can visualise such a great guru.
Only having look, touch and contact with such a great guru,
makes the individual free from all the sins and bad thoughts
of mind, that enables it to concentrate at one point easily.
According to Maharshi Patanjali in his scripture Yoga
Darshan—
Veetarag vishyam va chittam -
(Y.S. 1/37),
i.e. mind can be got trained in concentration also through
fixing it at some great personality, whois above the duality
of attachment and jealousy etc. Thus it has been stated that
the attachment with a guru is better as the relation of the
parents and husband etc. are onlyphysical and materialistic
and inspire towards worldly affairs whereas relation with a
guru is abstract, internal and spiritual, makes onedetached
121 YoqA FOR LifE

and free from the materialistic ties. All the relations of the
bodily life, are automatically received in all various lives
(even of the animals) right from the very beginning of the
creation; but the relation of a sadguru (a spiritual guide) is
possible only in human life, which only can be the medium
and means of getting freedom from the dreadful circle of
birth and death, keeping involved all the creatures of the
creation.
It is but natural, if we are attached much with the
physical relations, we wouldthink moreofthe worldly affairs
and if we are devotedto the great saintly personalities, we
would automatically think more of God.So the attachment
with the sadguru or a great personality is the best means to
an ideal life; if a sadguru is a real great guru (a sincere
guide) who sincerely thinks about the welfare ofthe disciple,
without expecting any response, deserves a deep devotion
even more than in God. A person through efforts, can
probably be ever free from the debt ofhis ancestors, but an
obligation and debtwhicha disciple owes to aguru can never
be paid. As illuminated by His power, the individual getting
freed from the chain ofdisasters and problemsoflife, attains
an everlasting spiritual enlightenment i.e. the ultimate end
of life. Therefore, in order to get detached with the worldly
life, devotion in guru is the best means.
. After stepping on the divine path of the practice of
yoga (sadhana) one should not feel impatient to know about
the reaction orresult rather should wait and watch patiently,
that must appear in the routine. Curiosity, anxiety and
constant awareness of the goal, are the best means to the
end and are the chief properties of a devotee.
In fact, just at the primary stage of a sadhana
(practice), visualisation of concrete forms is experiencedby
the practitioner, but these all should be consideredto be the
reactions of one's own mental imaginations. When the
122 YoqA FOR LifE

practitioner has got the strong"faith in and realisation of
that ultimate reality and realises the changeable transient
nature ofthe materialistic external world, thus considering
the mind just an effect of that matter, gives no importance
to it, images, imaginations as well. That means all the
concrete forms been visualised through mind automatically
disappear. All the practices of yoga are only to modify the
waves ofthe mind.The practitioners whotake these mentally
imagined forms only as the ultimate reality, by this
misunderstanding, taking it as the success oftheir practice,
start relishing peace and happiness in this short-lived
stability of mind, but these materialistic illusionary
procedures only do not pay that Supreme Bliss.
The practitioner who being satisfied with the
visualisation ofthese imagined forms, leaves the practice in
between is called as yoga bhrashta (i.e. derailed from the
path of yoga). This is a critical position on the path of yoga,
where it needs right guidance.Ifthe practitioner starts under
the guidance of a capable guru, the guru watches, checks
under such situations and guides him for future progress.
Thus the practitioner should carefully proceed forward for
the achievement of self-realisation. Surrendering oneself
completely to a real sadguru (a great spiritual guide)
welcoming the predestined fate-as a divine gift, living like
an instrument ofthat Supreme with the constant repetition
of that holy name, should try to have deep mental relation
with that self illuminate Supreme Brahma (main sourceof
life)..In the dealings of worldly affairs, he should always
realise that He himself is nothing, Godis the only existence.
He should feel that He through these affairs, is always kept
away from His own lord, thus should keenly long for the
experience ofthat eternal love and union with that Supreme
Self.
Nitya karma (a doable fair action) is that whichcomes
125 YOQA foR Life

automatically under the regular routine ofdealings. At any
stage, never caring to the illusionary dualities of happiness
or assimilation, separation etc., the practitioner should
always remain free from fears and worries. Taking the
obstacles on the path ofpractice (sadhana) as the meretests
of life, remaining detached from its good or bad effects, one
should always try to overcome these in the illumination of
knowledge.
It is a natural law that the previous actions end only
after showing their reaction. Take it as the result of God's
will if the effort is not accomplishedeven after a keen desire
and labour. One should have a strong faith that Godis the
ownself of all and all the individuals are His ownselves. There
is nothing left behind after the completesurrender. Jealousy
and attachment are the obstacles on the path ofdevotion.
Where there is some internal identical relation, one
need not think consciously that it is something its own
because there is an internal connection and mutual con-
sciousness. If one has to think about somebodydeliberately
and consciously, surely it implies that they have not gotreal
mutual love, as how to love is not something to be learnt.
That is the propertyofone's heart. The external means help
only till one has got even a little bit attachment with other
worldly affairs and objects but when the devotee and his
reverend Lord both are one in themselves, on what basis by
whom will be explained something.
In fact, teaching and listening are illusionary, the main
basical thing is to get absorbed with the love ofthatSupreme
Lord. Unhappiness and sorrow exist only as long as there is
not completefaith in one's ownself. Allthe feelingsofsorrow
vanish at once after the rise of self-confidence, just as the
thirst goes after drinking the water. Self confidence means
the complete faith in and surrender to God.
The wise are never discouraged neither get impatient,
124 YOQA FOR Life

practitioner has got the strong"faith in and realisation of
that ultimate reality and realises the changeable transient
nature ofthe materialistic external world, thusconsidering
the mind just an effect of that matter, gives noimportance
to it, images, imaginations as well. That means all the
concrete forms been visualised through mind automatically
disappear. All the practices ofyoga are only to modify the
waves ofthe mind.The practitioners whotake these mentally
imagined forms only as the ultimate reality, by this
misunderstanding, taking it as the success oftheir practice,
start relishing peace and happiness in this short-lived
stability of mind, but these materialistic illusionary
procedures only do not pay that Supreme Bliss.
The practitioner who being satisfied with the
visualisation ofthese imaginedforms, leaves the practice in
between is called as yoga bhrashta (i.e. derailed from the
path of yoga). This is a critical position on the path of yoga,
where it needs right guidance. Ifthe practitioner starts under
the guidance of a capable guru, the guru watches, checks
under such situations and guides him for future progress.
Thus the practitioner should carefully proceed forward for
the achievement of self-realisation. Surrendering oneself
completely to a real sadguru (a great spiritual guide)
welcoming the predestined fate as a divine gift, living like
an instrument ofthat Supremewith the constant repetition
of that holy name, should try to have deep mental relation
with that self illuminate Supreme Brahma (main sourceof
life). In the dealings of worldly affairs, he should always
realise that He himself is nothing, Godis the onlyexistence.
He should feel that He through these affairs, is always kept
away from His own lord, thus should keenly long for the
experience ofthat eternal love and union with that Supreme
Self.
Nitya karma (a doable fair action) is that whichcomes
125 YoqA FOR Life

automatically under the regular routine ofdealings. At any
stage, never caring to the illusionary dualities of happiness
or assimilation, separation etc., the practitioner should
always remain free from fears and worries. Taking the
obstacles on the path ofpractice (sadhana) as the mere tests
of life, remaining detached from its good or bad effects, one
should always try to overcomethese in the illumination of
knowledge.
It is a natural law that the previous actions end only
after showing their reaction. Take it as the result ofGod's
will if the effort is not accomplished even after a keen desire
and labour. One should have a strong faith that Godis the
ownself ofall and all the individuals are His ownselves.There
is nothing left behind after the completesurrender. Jealousy
and attachment are the obstacles on the path of devotion.
Where there is some internal identical relation, one
need not think consciously that it is something its own
because there is an internal connection and mutual con-
sciousness. If one has to think about somebody deliberately
and consciously,surely it implies that they have not gotreal
mutual love, as how to love is not something to be learnt.
That is the property ofone's heart. The external means help
only till one has got even a little bit attachment with other
worldly affairs and objects but when the devotee and his
reverend Lord both are one in themselves, on what basis by
whom will be explained something.
In fact, teaching and listening are illusionary, the main
basical thing is to get absorbed with the love ofthat Supreme
Lord. Unhappiness and sorrow exist only as long as there is
not complete faith in one's ownself.Allthe feelings ofsorrow
vanish at once after the rise of self-confidence, just as the
thirst goes after drinking the water. Self confidence means
the complete faith in and surrender toGod.
The wise are never discouraged neither get impatient,
124 YOQA FOR Life

Yoga for life part 2

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Yoga for life part 2