yogic_sadhana - aum

8/11/2019 Yogic_Sadhana - AUM

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.asana and Cheshta impies )no&edge# Unti !ou ha"e )no&edge' !ou can ne"er %e safe

against the return of .asana and Cheshta#

The 3uestion is ho& to start# The Sha)ti is in !ou# 4et her &or) and assist her %! ta)ing the

right attitude# You are the Sa)shi' Anumanta' -ho)ta' and -harta# As Anumanta' gi"e the

command' as Sa)shi &atch her &or) out the resut' as -ho)ta enjo! the resut and as -harta hep

her %! maintaining the Adhar# Do not ruin it %! tamasic udasinata or rajasic re"ot# -e sure !our

,i can ne"er fai to act# You are the 1nata5 recei"e a )no&edge that presents itsef to !ou#

Adopt the attitude I ha"e descri%ed here and app! it to e"er! indi"idua act of the sadhana or of

ife# You ha"e nothing ese to do# (ai &i do the rest# -e not trou%ed' %e not an2ious' %e not in

haste' !ou ha"e a eternit! %efore !ou' &h! %e in haste6 On! do not %e tamasic or id! &aste

!our time#

II

I sha spea) to7da! of the Sha)ti or ,i' since that is the foundation of Yoga# The Sha)ti is

situated in the Sahasradaa just a%o"e the cro&n of the head and from that seat of acti"it! it

&or)s# -eo& it at the top of the %rain is the higher -uddhi and %eo& that' occup!ing the midde

e"e of the %rain' is the reason or o&er %uddhi' and %eo& that' at the %ottom of the %rain' is the

organ of communication &ith the Manas# ,e ma! ca this organ the understanding# (no&edge'

reason and understanding are the

three parts of the %rain# These functions are in the su%te %od!' %ut the! are connected &ith the

corresponding portions of the materia %rain#

In the chest just a%o"e the heart is the Manas' that is' the organ of sensation &ith its fi"e

su%ordinate Indri!as# -eo& the Manas' from the heart to mid&a! %et&een the heart and the

na"e' is the Chitta# 8rom that point up to the na"e and %eo& it is the ps!chic or su)shma prana#

A these are in the su)shma deha %ut connected at these points &ith the sthua deha# In the sthua

deha itsef t&o functions are situated' the ph!sica prana or the ner"ous s!stem and the annam or

the materia %od!#

No& the &i is the organ of the Ish&ara or i"ing master of the %od!# It &or)s through a

these functions' through the -uddhi for thought and )no&edge' through the Manas for

sensations' through the Chitta for emotions and through the $rana for enjo!ment# ,hen it

functions perfect!' &or)ing in each organ according to the capacities of the organ' then the &or)

of the Sha)ti %ecomes perfect and infai%e# -ut there are t&o causes of &ea)ness' error and

faiure# 8irst' the confusion of the organs# If the $rana interferes in sensation' emotion and

thought' then a man %ecomes anisha' the sa"e of the $rana' that is to sa!' of the desires# If the



Chitta interferes &ith sensation and thought' then the sensations and thoughts are fasified %! the

emotions and their corresponding &ishes# 8or instance if o"e interferes &ith the -uddhi' the

man %ecomes %ind to the truth a%out the person he o"es' he is una%e to distinguish %et&een

right and &rong' )arta"!a and a)arta"!a' &here the person is concerned# He %ecomes to a greater

or esser e2tent the sa"e of the emotions' o"e' anger' hatred' pit!' re"enge etc# So' if the Manas

interferes &ith the reason' the man mista)es his sensations for just ideas or true arguments# He

judges %! &hat he sees or hears instead of judging &hat he sees or hears# If again the reason'

imagination' memor! and ogic interfere &ith )no&edge' the man is de%arred from higher

)no&edge and &anders in the intermina%e circe of pro%a%iities and possi%iities# 8ina!' if

e"en the -uddhi interferes &ith the ,i' then the man is imited %! the po&er of his imited

)no&edge' instead of mo"ing nearer to Omnipotence# In %rief' if a machine or instrument is

used for a &or) for &hich it is unfit' for &hich it &as not made or origina! adapted' then iteither cannot do that &or) at a or it does it %ad!/ dharma-sankara is created. No& &hat I ha"e

descri%ed is the ordinar! state of men %efore the! gain )no&edge# It is a dharma7san)ara'

confusion of functions' %ad administration and incompetent and ignorant go"ernment# The ,i'

the true minister' is rendered a puppet of the o&er officias &ho &or) each for his o&n sefish

ends' interfering &ith and hampering each other or dishonest! pa!ing into each other9s hands'

for their o&n %enefit and to the detriment of the Ish&ara' the master# He ceases to %e Ish&ara' he

%ecomes Anisha' the puppet and dupe of his ser"ants#

,h! does he ao& it6 -ecause of Ajnanam# He does not )no&' he does not reaise &hat the

ministers and officias and their miion and one hangers7on are doing &ith him# ,hat is this

Ajnanam6 It is ina%iit! to recognise his o&n true nature' position and authorit!# He %egan %!

%eing deep! interested in a sma portion of his ro!a acti"it!' the %od!# He thought +That is m!

)ingdom#+ He %ecame the too of his %odi! functions# So &ith the ner"ous' the sensationa' the

emotiona and the menta' he identifies himsef &ith each of them# He forgets that he is different

from them and much greater and stronger# ,hat he must do is to resume the reins of po&er' to

remem%er that he is Ish&ara' the )ing' the master and God himsef# He must on this

understanding remem%er that he is a7po&erfu# He has a might! minister' the ,i# 4et him

support and direct the ,i and the ,i &i introduce order into the go"ernment and compe the

officias each to do o%edient! and perfect! his o&n dut!# Not of course a at once# It &i ta)e

time# The officias ha"e %ecome so much used to confused &or) and misgo"ernment that at first

the! &i not %e &iing to &or) proper! and' second!' e"en &hen the! &ish' the! &i find it

difficut# The! hard! )no& e"en ho& to %egin# 8or instance' &hen !ou %egin to use !our &i'

&hat is i)e! to happen6 8irst !ou &i tr! to use it through the $rana' through desire' &ish'

hope' or !ou &i use it through the Chitta' &ith emotion' eagerness and e2pectation' or !ou &i



use it through the Manas using Cheshta' strugge' effort' as if !ou &ere ph!sica! &resting &ith

the thing !ou &ant to contro/ or !ou &i use it through the -uddhi' tr!ing to dominate the

su%ject of !our interest %! thought' %! thin)ing +4et this %e+' +4et that happen+ etc# A these

methods are used %! Yogins to reco"er the po&er of the ,i# The Hatha7!ogin uses the $rana

and the %od!' the *aja!ogin the heart' Manas and -uddhi' %ut the %est method is none of these#

0"en the ast of them is a second7%est means and must entai strugge' faiure and fre3uent

disappointment# The ,i is on! perfect in its action &hen it &or)s apart from a these' straight

on the su%ject from the sahasradaa' &ithout effort' &ithout emotion and eagerness and &ithout

desire# Each function to itself and Will is its own function. It a&a!s o%e!s the Ish&ara %ut it acts

in itsef and %! itsef# It uses the rest' it must not %e used %! them#

It uses the -uddhi for )no&edge' not for command/ it uses the Manas for sensation' not for

either command or )no&edge/ it uses the heart for emotion' not for sensation' )no&edge orcommand/ it uses the $rana for enjo!ment' not for an! other function/ it uses the %od! for motion

and action' not as a thing that can imit or determine either )no&edge' feeing' sensation' po&er

or enjo!ment# Therefore it must )eep itsef apart and command a these things as a thing

separate from a of them# These are mere! a !antra' a machine' the $urusha is the !antri or

master of the machine' the ,i is the eectricit! or motor7po&er#

This is the right )no&edge# Ho& to use it I sha te !ou after&ards# That is a matter of

practice' not of mere instruction# The man &ho has dhair!am' cam steadfastness' e"en in a sma

degree' can gradua! accustom himsef to the master! of his machine %! the ,i# -ut he must

first )no&5 he must )no& the machine' he must )no& the motor7po&er' he must )no& himsef#

The )no&edge need not %e perfect in order to %egin' %ut the eementar! )no&edge at east he

must ha"e# That is &hat I am tr!ing to gi"e !ou# I am e2paining to !ou the different parts of the

machine' their nature and functions' the nature of the ,i and the nature of the Ish&ara#

III

The ,i &hen it %egins to act' &i %e hampered %! the S&a%ha"a/ therefore unti !ou are

a%e to act on the S&a%ha"a' !ou &i not' shoud not %ring !our ,i to %ear upon ife# In other

&ords &hie !ou are a sadha) of the Sha)ti marga' %e a sadha) on!/ &hen !ou ha"e got Siddhi

of the ,i' then first use the Siddhi to get perfection of the adhar' and &hen !ou ha"e got

perfection of the adhar' then use the siddha adhar for (arma' for ife#

The S&a%ha"a opposes the perfect action of the ,i# ,h!6 -ecause the nature of humanit!

is imperfect' on! part! e"o"ed' asiddha' and %eing in a its dharmas asiddha' the tamasic force

of ha%it' tamasi dhriti' ma)es it resist an! attempt to ma)e it siddha# Humanit! is e"o"ing# Yoga



is a means of carr!ing that e"oution for&ard &ith great and "ictorious rapidit!# -ut the

imperfect S&a%ha"a sa!s' +I do not &ish to %e perfect' I am accustomed to imperfection and find

it eas! and comforta%e#+ 8irst' then' the ,i sei:es hod of the S&a%ha"a and remo"es the

o%staces in the &a! of its o&n perfect de"eopment and action#

As I ha"e said' it first gets rid of the od sams)aras of impossi%iit!' the sams)ara' the

ajnanam that I am man' not God' imited' not iimita%e' hepess' not omnipotent# The ,i has

first to sa!' +I am omnipotent' that &hich the $urusha commands' I can act+# 8or the ,i is the

Sha)ti in action' and there is on! one Sha)ti' (ai hersef' &ho is God manifesting as Di"ine

0nerg!#

Ne2t the ,i sei:es the adhar and ma)es it shuddha in order that the ,i ma! itsef %e

shuddha# I ha"e e2pained that if there is confusion and disorder among the functions' then the

,i cannot act omnipotent!# Therefore !ou must first de"eop 1nanam and %! 1nanam effect theshuddhi of the adhar# ,hen the adhar %ecomes shuddha' the ,i %eing entire! free from &rong

sams)aras and &rong action' is &hat I ca shuddha# It &or)s perfect!# ,or)ing perfect! it

ma)es the adhar siddha' that is the adhar rids itsef of a doshas' deficiencies and &ea)nesses

and &or)s perfect!# It %ecomes a perfect instrument for the $urushottama' the $urusha and

Sha)ti to carr! on their 4ia#

(no&edge' therefore' jnanam is the ne2t stage to %e considered# -ut %efore I come to that'

et me finish a%out the o%staces in the S&a%ha"a# There are not on! the &rong Sams)aras and

the ashuddhi of the adhar' %ut the genera nature of things has certain tendencies or a&s in it

&hich oppose the de"eopment of the Yoga as &e as certain tendencies &hich hep the

de"eopment of the Yoga# There are three a&s &hich oppose;the a& of persistence' the a& of

resistance and the a& of recurrence5 there are three a&s &hich assist;the a& of gradua

processes' the a& of concentrated processes and the a& of in"o"ed processes#

The a& of persistence is this' that a rue' ha%it or tendenc! once esta%ished has a right to

sur"i"e' a natura un&iingness to %e changed or annued# The onger it has %een esta%ished'

the onger it ta)es to root out# If a man has %een !ieding to the shadripus for man! i"es &ithout

an! serious effort to dominate them or purif! himsef' then he cannot %! mere &ish or a mere

rapid effort get rid of them and %ecome pure and cam# The! refuse to %e so ca"aier! treated#

The! sa! +You ha"e gi"en us rights in this adhar' and &e persist+# Sti more hard to dea &ith are

those dharmas of the %od! &hich men ca the a&s of ph!sica nature#

-ut the ,i is omnipotent and if patient!' cam! and heroica! e2ercised' &i pre"ai# 8or

the ,i' I repeat' is;(ai hersef# Therefore in the end it esta%ishes %! its action ne& rues'

ha%its or tendencies &hich fight &ith and gradua! o"ercome the od# ,hat then happens is that

the od' though put do&n' &ea)ened and no onger a rea part of the nature' resist e"iction from



the adhar# The! are supported %! an arm! of forces or spiritua %eings &ho surround !ou and i"e

upon !our e2periences and enjo!ments# This a& of resistance mar)s the second period of the

Yoga and' uness the ,i has aread! %ecome siddha and the adhar shuddha' is "er! tr!ing and

trou%esome to the sadha)# 8or there seems to %e no end to the capacit! of resistance#

Here again the ,i is %ound to triumph' if it is supported %! faith or )no&edge# 0"en then

the e"icted ha%its and tendencies stri"e continua! to re7enter the s!stem and reco"er their ost

seats of po&er and enjo!ment# This is caed recurrence# In proportion as the ,i is siddha and

the Adhar shuddha' the recurrence %ecomes &ea)er and ess fre3uent or' &hen it comes' ess

proonged# -ut in an impure adhar' or &ith an imperfect ,i' the recurrence is often as

proonged and trou%esome as the resistance#

On the other hand there are the three fa"oura%e a&s# ,hen a ne& ha%it or tendenc! is once

esta%ished' it is the a& that it sha de"eop to&ards strength and perfection# So ong as it isstrugging to esta%ish itsef' the Yogin ma! at an! time %ecome %hrashta' that is he ma! from

error' &ea)ness or impatience gi"e up the strugge# That is the on! fa for the Yogin# 8aiure'

temporar! defeat' is not %hramsa' so ong as he refuses to gi"e up the strugge# -ut once the right

tendenc! is esta%ished' no man can destro! it' unti it has enjo!ed supremac! and its %hoga#

Sti at first' &hie the ,i is comparati"e! &ea) or unpractised' the progress must %e so&#

In proportion as the perfection of the ,i %rings purit! of the Adhar' the progress %ecomes rapid#

0"er!thing in this &ord is done %! a process/ a process means a series of actions eading to a

particuar resut %! certain recognised stages# These stages ma! %e passed through so&! or

s&ift!' %ut so ong as the a& of gradua processes o%tains' a the stages must %e successi"e!

and conscious! passed through# You ha"e so man! miestones to pass/ %ut !ou ma! pass them

&a)ing' in a carriage' in a rai&a! train' %ut pass them !ou must# Sti %! the gro&ing strength of

the ,i' !ou can repace so& process %! s&ift process#

Then a time comes &hen (ai %egins to transcend the ordinar! human imits and %ecomes no

onger the Sha)ti of a man' %ut the Sha)ti of God in man# It is then that gradua processes are

repaced %! concentrated processes# It is as if' instead of tra"eing from miestone to miestone

!ou coud eap from the first miestone to the third and so on to !our journe!9s end# In other

&ords the process remains the same %ut some of the stages seem to %e dispensed &ith# In reait!

the! are passed o"er so ight! as to escape notice and occup! itte time# Therefore it is caed a

concentrated or contracted process#

4ast!' &hen the man himsef %ecomes God' either in a part of his actions or in the &hoe'

then the a& of concentrated processes gi"es pace to the in"o"ed processes' &hen no process at

a seems to %e used' &hen the resut foo&s the action instantaneous!' ine"ita%! and



miracuous!# In reait! there is no mirace' the process is used %ut so rapid!' &ith such a

so"ereign ease' that a the stages %ecome in"o"ed or hidden in &hat seems a moment9s action#

To most men it is enough' if the! can reach the second stage/ it is on! the A"atar or the great

.i%huti &ho can reach the third#

Therefore do not %e discouraged %! an! faiure or dea!# It is pure! a 3uestion of force and

purit! of the ,i# -! purit! I mean freedom from desire' from effort' from mispacement# It is

%est to %egin %! concentrating effort on the sef7purification of the ,i' to&ards &hich the first

necessit! is passi"it! of desire for the fruit' the second the passi"it! of the Chitta and the -uddhi'

&hie the &i is %eing appied/ the third the de"eopment of sef7)no&edge in the use of the

,i# It &i %e found that %! this process of educating the ,i' âtmânam âtmanâ' purit! of the

adhar &i aso %e automatica! prepared and )no&edge &i %egin to de"eop and act#

I.

,hat is )no&edge6 In &hat does it consist6 ,e must distinguish %et&een )no&edge in

itsef and the means of )no&edge# Again' among the means &e must distinguish %et&een the

instruments and the operations performed &ith the instruments#

-! (no&edge &e mean a&areness' ta)ing a thing into acti"e consciousness' into our

Chaitan!am# -ut &hen &e sa!' ta)ing it into our Chaitan!am' &hat do &e imp!6 ,hence do &e

ta)e it6 The 0uropean sa!s from outside' &e sa! from inside' from Chaitan!am itsef# In other

&ords' a )no&edge is an act of consciousness operating on something in the consciousness

itsef# In the first pace e"er!thing &e )no& e2ists in $ara%rahman' that is' in our indi"isi%e'

uni"ersa sef7e2istence# It is there' %ut not !et e2pressed' not "!a)ta# Then it e2ists in pure Chit'

&hich is the &om% of things as an idea of form' name and 3uait!# It has name' form and 3uait!

in the (arana or Mahat' the causa' t!pa and idea state of consciousness# Then it gets the

possi%iit! of change' de"eopment or modification in the Su)shma' the su%te' menta or pastic

state of consciousness# 8ina! it gets the actua change' de"eopment' modification or e"oution

in the Sthua' the materia or e"outionar! state of consciousness# In the (arana there is no

e"oution' nothing e"er changes' a is eterna# The (arana is Sat!am# In the Su)shma a is

preparation of change/ it is fu of imagination or anritam' therefore it is S&apna' not rea! fase'

%ut not immediate! appica%e to the (arana or Sthua# In the Sthua a e"o"es# It is partia

sat!am de"eoping %! the turning of od sat!am into anritam' &hich is caed destruction' and the

turning of ne& anritam into ne& sat!am' &hich is caed creation# In the (arana there is no

creation' no %irth' no death' a e2ists for e"er the on! change is from t!pe to t!pe' from

fufiment to fufiment#



Therefore to )no& is rea! to %e conscious of the thing in an! or a of these three states# The

)no&edge of the Sthua is science# The )no&edge of the Su)shma is phiosoph!' reigion and

metaph!sics# The )no&edge of the (arana is Yoga# ,hen a man )no&s the Sthua' he )no&s it

&ith his senses' that is' &ith the Manas' he )no&s the Su)shma &ith reason or the inspired

inteect' he )no&s the (arana &ith the 1nanam or spiritua reaisation# Therefore compete

)no&edge consists of three operations' first' o%jecti"e Upaa%dhi or e2perience' second!'

inteectua statement of !our understanding of the thing' third!' su%jecti"e Upaa%dhi or

spiritua e2perience# The scientist %egins from the %ottom and cim%s if he can' to the top# The

Yogin %egins from the top and descends for perfect proof to the %ottom# You are not scientists'

!ou are sadha)s# Therefore' &hen !ou spea) of )no&edge !ou must understand the process/ !ou

reaise a thing %! su%jecti"e e2perience' -ha"a' then' thin) a%out it and formuate !our

e2perience in Artha and .a)' the com%ination &hich forms thought/ !ou "erif! or test !oure2perience %! ph!sica or o%jecti"e e2perience#

8or instance !ou see a man# You &ant to )no& &hat he is' &hat he thin)s and &hat he does#

Ho& does the scientist or the materia man do it6 He &atches the man' he notes &hat he sa!s'

&hat are his e2pressions of speech and face' &hat are his actions' &hat sort of peope he i"es

&ith' etc# A this is o%jecti"e# Then he reasons from his o%jecti"e e2perience# He sa!s +The man

sa!s this or that' so he must thin) so and so or he must ha"e such and such a character/ his

actions sho& the same' his face sho&s the same'+ and so he goes on reasoning# If he does not get

a the necessar! facts' he fis them up from his imagination or from his memor!' that is his

e2perience of other men' of himsef or of human ife as read of in %oo)s or heard of from other

peope# He percei"es' he o%ser"es' contrasts' compares' deduces' infers' imagines' remem%ers

and the composite resut he cas reason' )no&edge' fact# In reait! he has arri"ed at a

pro%a%iit!' for it is impossi%e for him to %e sure that his concusions are correct or an!thing

indeed correct in his thought' e2cept the actua o%ser"ation' perceptions of his e!e' ear' nose'

touch' and taste# An!thing %e!ond this the materia man distrusts# Nothing is true to him e2cept

&hat he o%ser"es &ith his senses or &hat agrees &ith his sensor! perceptions#

No& &hat does the Yogin do6 He simp! puts himsef into reation &ith the thing itsef# Not

&ith its form' name or 3uait!' %ut &ith itsef# He ma! ne"er ha"e seen the form' heard the name

or had e2perience of the 3uait!' %ut sti he can )no& the thing# -ecause it is the thing itsef and

it is in himsef and one &ith himsef' that is in the Maha)arana in a man# There a meet the

Atman and are so entire! one &ith the Atman that %! mere! %eing in contact &ith it' I can )no&

e"er!thing a%out it# 8e& Yogins reach that state# -ut a the same' e"en in the (arana I can put

m!sef in reation &ith the thing and )no& it %! -ha"a# I put m!sef' m! sou' into reation &ith

the sou of the man I stud! or the thing I stud!/ $rajna in me %ecomes one &ith the $rajna in him



or it# Ho& do I do this6 Simp! %! %ecoming passi"e and facing him or it in m! -uddhi# If m!

-uddhi is 3uite pure or fair! purified' if m! Manas is shanta' then I get the truth a%out him# I get

it %! -ha"a' %! spiritua or su%jecti"e reaisation#

Then I ha"e to ma)e the thing I ha"e got cear and precise# To do that I must state it

inteectua! to m! mind' that is' I must thin) a%out it# I ha"e these ideas I am teing !ou in

m!sef as une2pressed )no&edge/ the! shape themse"es in &ords' .a)' and ta)e on a precise

meaning' Artha# That is thought# Most peope thin) "ague!' haf e2pressing the thing in an

imperfect .a) and a partia Artha# The Yogin must not do that# His thoughts must e2press

themse"es in cear and perfect sentences# He ma! )no& a thing &ithout thin)ing it out' %ut if he

thin)s' he must thin) cear! and perfect!#

The Yogin reasons &hen necessar!' %ut not i)e the man of science# He sees the thing &ith

his prophetic po&er interpreting the truth into thought/ the prat!a)sha gi"es him the Artha' theinspiration gi"es him the .a)' the intuition gi"es him the right concusion a%out it' the right

siddhanta' the .i"e)a guards him from error# -ehod the truth %! these four simpe operations

perfect! thought out# If he has to argue' then the intuitions gi"e him the right arguments# He has

not to proceed painfu! from one s!ogism to another as the ogician does#

8ina!' he "erifies his )no&edge %! the facts of the o%jecti"e &ord# He has seen the truth

a%out the man %! mere! oo)ing at him or at the idea of him/ he has thought it out cear! and

no& he compares his idea &ith the man9s action' speech etc# Not to test his truth/ for he )no&s

that a man9s action' speech etc# on! partia! e2press the man and misead the student/ %ut in

order to see ho& the truth he )no&s from the (arana is %eing &or)ed out in the Sthua# He trusts

the man9s o%jecti"e ife on! so far as it is in agreement &ith the deeper truth he has gained %!

Yoga#

You see the immense difference# The on! difficut! is that !ou ha"e %een accustomed to use

the senses and the reason to the su%ordination and amost to the e2cusion of the higher facuties#

Therefore !ou find it difficut to ma)e the higher facuties acti"e#

If on! !ou coud start from the %eginning' &ith the -ha"a' the Atmajnana' ho& eas! it

&oud %e< That &i !et happen# -ut first' !ou ha"e to get rid of the o&er -uddhi' of the Indri!as

in the manas' and a&a)en the acti"it! of the higher facuties# The! &i see for !ou' hear for !ou'

as &e as thin) for !ou#

8irst' then' get !our sans)aras right# Understand inteectua! &hat I ha"e tod !ou and &i

!et te !ou# Then %! use of the ,i' )eep the reason' imagination' memor!' thought' sensations

sufficient! 3uiet for the higher -uddhi to )no& itsef as separate and different from these o&er

3uaities# As the higher separates itsef and %ecomes more and more acti"e' the o&er' aread!

discouraged' &i %ecome ess and ess acti"e and fina! trou%e !ou no more#



Therefore ,i first' then %! ,i' %! Sha)ti' the 1nanam# 8irst (ai' then Sur!a# I sha

e2pain the "arious facuties &hen I ha"e finished &ith the rest of the s!stem#

.

If men &ere satisfied &ith induging in reason' memor! and imagination' the purification of

the -uddhi and the de"eopment of the higher facuties &oud %e an eas! matter# -ut there is

another means of thought &hich the! ha%itua! induge in and that is Manas# The Manas is a

recepti"e organ/ it recei"es the images e2pressed on the e!e' the ear etc#' and turns them into

&hat the 0uropeans ca the percepts' that is' things percei"ed# -esides' it recei"es the ideas'

images etc#' sent do&n from the .ijnana into the Chitta and passes them on to the atter organ# In

this passage these things %ecome &hat are caed concepts' that is' things concei"ed or thoughtof# 8or instance' &hen the mind sees the image of a %oo) and sa!s +A %oo)+' it has hod of a

percept the name of &hich it concei"es/ that is sensationa thought# ,hen it sa!s +A %oo)

contains anguage+ that is a remoter concept' inteectua thought# One mere! puts things sensed

into &ords' the other puts things thought into &ords# $ercept and concept together ma)e &hat is

caed understanding# *eason' according to the 0uropean idea' mere! arranges percepts and

concepts and dra&s from this arrangement fresh and more ea%orate concepts# Man! %eie"e that

concepts are mere! percepts put together and con"erted into &hat is caed thought# According

to this idea' a thought is mere! the arrangement of sensation in the terms of anguage# 0"en

&hen I imagine an ange' I mere! put a human figure and the &ings of a %ird together and gi"e

the com%ination a name' ange# 0"en &hen I ta) of a%stract 3uaities' for e2ampe' "irtue'

courage etc#' I am not thin)ing of an!thing %e!ond sensation' %ut mere! a cassification of

"irtuous and courageous sensations and actions put together and a%eed &ith the name "irtue or

courage#

A these ideas are correct so far as the Manas or understanding is concerned# The Manas is

an organ of sensation' not of thought# It catches thoughts on their &a! from the -uddhi to the

Chitta' %ut in catching them it turns them into the stuff of sensations' as descri%ed a%o"e#

It regards them from the point of "ie& of sensations# Animas thin) &ith their Manas and

animas are not a%e to form ideas that do not reate themse"es to some image' form' sound'

sme' touch' taste' etc# The! are %ound %! their sensations# That is &h! in animas the -uddhi is

dormant/ so far as it acts' it acts %ehind the "ei#

-ut man can %ecome a&are of things &hich the senses cannot grasp' buddhigrâhyam

atîndriyam# The proof of that !ou can get dai!' &hen the Yogic po&er is de"eoped# This singe



fact that man can see &ith his -uddhi the truth a%out a thing he has ne"er seen or )no&n %efore'

is enough to destro! the materiaistic idea of thought#

That idea is on! true of the Manas# The Manas responds to the senses and is a&a!s forming

percepts and concepts a%out the sensations it recei"es# These ideas it sometimes gets from the

outside &ord' sometimes from the passi"e memor! in the Chitta' sometimes from the -uddhi#

-ut it tries to impose them a on the -uddhi# It tests e"er!thing &hich it does not ta)e for

granted %! reference to the senses# +I sa& that+' +I heard that+' therefore it is true' that is the

reasoning of the Manas# That is &h! peope &ho ha"e a poor! de"eoped -uddhi' attach so

much importance to &hat the! ha"e seen or read# +I ha"e seen it in print+ sa!s the just iterate

man' and he thin)s he has cosed the argument#

,hat are &e to do &ith the Manas6 Get it to %e sti' sa!s the Yogin# ,hie it is %us!'

)no&edge is impossi%e# You can get on! fragments of )no&edge# That is true and the 3uietmind is no dou%t essentia to the Yogin# -ut &hat of the senses6 Concepts in the Manas !ou ma!

get rid of' %ut &hat are !ou to do &ith the percepts6 You cannot stop seeing' hearing etc#' e2cept

&hen !ou are in Samadhi# That is &h! the .edantin attaches so much importance to samadhi# It

is the on! condition in &hich he is safe from the persistent siege of the percepts of the senses#

-ut if !ou can on! e2ercise )no&edge &hen !ou are in Samadhi' then !ou &i ha"e to

%ecome an ascetic or recuse' a man &ho gi"es up ife or thought# That is a necessit! &hich cuts

the unit! of God9s &ord into t&o and ma)es an unnatura di"ision in &hat shoud %e indi"isi%e#

The Tantric )no&s that this is not necessar!' that Samadhi is a great instrument' %ut not the on!

instrument# He so arranges his antah)arana that he can )no& &hen he is &a)ing' ta)ing'

acting' seeping' &hate"er he is doing# Ho&6 -! not on! stiing the conceptua acti"it! of the

Manas %ut %! transferring to the -uddhi its perceptua acti"it!#

In other &ords he sees' hears etc#' not &ith the senses in the manas' %ut &ith the Indri!a in

the -uddhi# You &i find &hat a difference this ma)es# Not on! do !ou see much more

perfect!' minute!' accurate! than %efore' %ut !ou are a%e to appreciate coours' forms' sounds

etc#' in a &a! !ou ne"er did %efore# And %esides !ou are a%e to catch the sou' the Guna' the

essentia 3uait! and emotion of a thing' the moment !ou are a&are of it# This is part of &hat the

Yoga cas $ra)am!a' the a%soute and so"ereign acti"it! of the Indri!a#

Therefore &hen the Yoga is perfect' !ou &i not %e trou%ed %! the Manas# It &i cease to

percei"e# It &i %e mere! a passage' a channe for things from the -uddhi to the Chitta# There

are man! &a!s of %ringing this a%out' %ut most of them suffer from this defect' that !ou get the

thin)ing part of the Manas sti' %ut the percei"ing part retains its inferior and hampering acti"it!#

The %est &a! is to use the ,i simutaneous! for a&a)ing the 1nanam and for stiing the

Manas# This method has t&o ad"antages# 8irst' !ou do not' as in the ordinar! method' ha"e to



ma)e !our mind a %an)# That is a po&erfu %ut "er! difficut and tr!ing discipine or Tapas!a#

You simp! repace %! degrees the acti"it! of the o&er reason %! the acti"it! of the higher

thought' the acti"it! of the mind %! the acti"it! of the same organ and the sense7perceptions %!

the acti"it! of the $ra)am!a# This process is ess painfu and more eas!# Second!' !ou cannot

stop percei"ing so ong as !ou are not in Sushupti' !ou on! stop thin)ing# So !ou cannot ma)e

!our mind %an)# Uness !ou &a)e the 1nanam first' ho& are !ou going to get rid of this intrusi"e

eement6 The $ra)am!a must %e there aread! acti"e %efore the ordinar! perceptions can stop

&or)#

This then is the third operation of the Tantric method# You de"eop the ,i' !ou use the ,i

to a&a)en the 1nanam' !ou use the ,i to sti the mind and the o&er -uddhi and !ou use the

1nanam to repace them#

.I

I come ne2t to Chitta# There are t&o a!ers in the Chitta' one for the emotions' the other for

passi"e memor!# In the o&er a!er of the Chitta' the impressions of a things seen' thought'

sensed' fet are recorded and remain unti the 1i"a ea"es this %od!# 0"en after&ards a these

impressions are ta)en up &ith the Su)shma %od! and go &ith the 1i"a into the other &ords#

,hen he is %orn again' the! are %rought &ith him as atent sams)aras in the Muadhara/ that is

&h! peope do not remem%er their past %irths' %ut can get %ac) the memor! %! a&a)ening the

(undaini in the Muadhara# These impressions are atent in the Chitta unti the acti"e memor! in

the -uddhi cas for them# Those &hich are continua! %rought to the -uddhi ha"e a ha%it of

recurring e"en &hen not &anted' ha%itua thoughts' ideas' sentiments' opinions etc#' &hich are

the Yogin9s chief trou%e unti the Manas in &hich the! occur %ecomes 3uiet#

The second and the upper a!er is that of emotion# The emotions are the acts of ,i sent

do&n into the Chitta and there assuming the form of impuses# There are three di"isions'

thoughtimpuses' impuses of feeing' and impuses of action# The first are caed %! "arious

names' instincts' inspirations' insights' intuitions etc# The! are rea! messages sent do&n %! the

1i"a from the Sahasradaa into the Chitta' the! pass uno%ser"ed through the -uddhi' odge in the

Chitta and' &hene"er e2cited %! an! contact e2terna or interna' start up sudden! and stri)e the

-uddhi &ith the same force as the rea inspirations etc#' &hich come do&n direct from the

.ijnana to the -uddhi# -ut the! come up cooured %! emotions' distorted %! associations and

memories in the Chitta' per"erted %! the imagination &hich %rings them up# Much of &hat is

caed faith' -ha)ti' genius' poetic inspiration etc#' comes from this source# It is usefu to the

ordinar! man' a important to the anima' %ut a hindrance to the Yogin#



&ith e2isting and do not demand satisfaction in action or see) to dominate the ife or the ideas'

are the purified emotions# Those &hich rise up&ard into the -uddhi and tr! to shape the thought

or opinion' those &hich mo"e out&ard into speech or action' are asuddha emotions# ,hat I mean

is that the emotions in the Chitta are for enjo!ment on!/ the action must %e dominated %! a

higher principe#

There again it is the ,i that must purif!' go"ern and rene& the heart# On!' it has the %est

chance of doing it if the )no&edge has first %ecome acti"e and the mind is sti# A sti mind

means a heart easi! purified#

.II

I come ne2t to $rana' the ner"ous or "ita eement in man &hich is centraised %eo& theManas and Chitta in the su%te %od! and connected &ith the na"e in the Sthua Deha# Here I

must distinguish %et&een the Su)shma $rana and the Sthua $rana' the former mo"ing in the

ner"ous s!stem of the su%te %od! as descri%ed in the Yogic %oo)s' the atter in the ner"ous

s!stem of the gross %od!# The t&o are cose! connected and amost a&a!s act upon each other#

The prana forms the in) %et&een the ph!sica and the menta man# I must here &arn !ou against

stum%ing into the error of those &ho tr! to harmonise Yogic Science &ith the ph!sica science of

the 0uropeans and search for the Yogic Nadis and Cha)ras in the ph!sica %od!# You &i not

find them there# There are certain centres in the ph!sica ner"ous s!stem &ith &hich the Cha)ras

correspond' other&ise Hatha!oga &oud %e impossi%e# -ut the Cha)ras are not these centres#

The 0uropeans are masters in their o&n pro"ince of )no&edge and there !ou need not hesitate

to earn from them' %ut for God9s sa)e do not su%ject !our higher )no&edge to their o&er/ !ou

&i on! create a most horri%e confusion# De"eop !our higher )no&edge first' then stud! their

sciences and the atter &i at once fa into their pace#

It is &ith the Su)shma $rana that I am principa! concerned/ for the Sthua $rana %eongs to

the Annam rather than to the Antah)arana and I &i spea) of it in connection &ith the Annam#

The Su)shma $rana is the seat of desire and its purification is of the utmost importance to the

Yogin# Unti !ou ha"e got rid of desire' !ou ha"e accompished nothing permanent# ,hen !ou

ha"e got rid of desire' !ou are sure of e"er!thing ese# That is &h! the Gita sa!s +Get rid of

desire first+# On! unti !ou ha"e got )no&edge and can earn to use !our &i to sti the mind

and purif! the emotions' !ou cannot utter! get rid of desire# You ma! dri"e it out %! Sam!ama'

!ou ma! hod it do&n %! Nigraha %ut e"entua! it is of no use' for it &i return# +$ra)ritim !=nti

%h>t=ni nigrahah )im )arish!ati#+ Creatures foo& after nature/ &hat is the use of coercion6 That

is to sa!' it has a temporar! resut and the coerced desires come %ac) ra"ening and more furious



distur%ed %! faiure/ for desire is a terri%e thing' as difficut to get rid of as a eech# It is indeed

the daughter of the horse7eech cr!ing +Gi"e' gi"e#+ Do not "ioent! sience the cr!/ ignore it

and use !our ,i to get rid of the camourer# ,hen Asa)ti %ecomes &ea)' (amana oses nine

tenths of its force and !ou can easi! thro& it off# Sti for some time' out of sheer ha%it' the

onging for certain things &i come' not in the heart or -uddhi' %ut in the $rana/ on! if Asa)ti

is gone' the refusa of the thing cra"ed &i not ea"e %ehind it a permanent grief or continua

hunger# There &i on! %e temporar! distur%ance of the peace of the heart# ,hen !ou ha"e got

rid of the (amana' e"en then *aga ma! remain' and if *aga is there' D&esha is sure to come in#

You &i not as) or cra"e for an!thing/ for (amana is gone/ %ut &hen some things come' !ou

&i not i)e them/ &hen other things come' !ou &i fee gad and e2utant# You &i not re%e or

cing to &hat !ou ha"e' %ut !ou &i not i)e the coming of the e"i' !ou &i not i)e the oss of

!our jo!' e"en though !ou sa! +.er! good+ and su%mit# Get rid of that *aga and D&esha andha"e perfect Samata#

,hen !ou ha"e perfect Samata' then either !ou &i ha"e perfect Shanti' di"ine peace' or

ese perfect or Shuddha -hoga' di"ine enjo!ment# Shanti is the negati"e Ananda and those ha"e

it &ho rest in the Nirguna -rahman# Shuddha -hoga is the positi"e Ananda and those ha"e it

&ho rest in the Trigunatita Ananta -rahman# You can ha"e %oth and it is %est to ha"e %oth# God

enjo!s the &ord &ith Shuddha -hoga %ased on the perfect Shanti# Most peope cannot imagine

-hoga &ithout (ama' enjo!ment &ithout desire# It is a fooish notion' none the ess fooish

%ecause it is natura and amost uni"ersa# It is Ajnanam' a fundamenta part of ignorance#

0njo!ment does not rea! %egin unti !ou get rid of desire# That &hich !ou get as the resut of

satisfied desire is trou%ed' unsafe' fe"erish' or imited' %ut Shuddha -hoga is cam' sef7

possessed' "ictorious' unimited' &ithout satiet! and .airag!a' immorta! %issfu# It is in a

&ord' not Harsha' not Su)ha' %ut Ananda# It is Amrita' it is di"init! and immortait!' it is

%ecoming of one nature &ith God# The sou has then no )ama' %ut it has pure ipsa' an infinite

readiness to ta)e and enjo! &hate"er God gi"es it# Grief' pain' disgrace' e"er!thing that is to

rajasic men a torture' changes then to %iss# 0"en if such a sou &ere to %e cast into he' it &oud

not fee he' %ut hea"en# It &oud not on! sa! &ith the -ha)ta +This is from the %eo"ed+ %ut

&ith the perfect 1nani +This is the -eo"ed/ this is the Anandam -rahman5 this is the (antam' the

Shi"am' Shu%ham' Sundaram#+

I need not repeat the process %! &hich this purification is effected# I ha"e indicated it

sufficient!# This Tantric process is the same throughout' the reiance on the Sha)ti' the di"ine

,i &or)ing in the Adhar' &ithout an! effort on the part of the $urusha' &ho remains A)arta

throughout the sadhana' %ut sti Ish&ara' the source of the command and the sanction' the ruer



dispossessed %! his su%jects and gradua! reco"ering contro of his re%eious and disordered

)ingdom#

.III

There remains the Sthua' the gross part of man &hich is composed of the Sthua $rana or

ph!sica ner"ous s!stem and the annam or %od! in &hich the prana operates# The prana is the

principe of ife' death is %rought a%out %! the dissoution of the tie %et&een the su)shma deha

and the sthua deha# That tie is the prana# The su)shma deha ta)es the prana into itsef and

departs/ the itte that is eft in the gross %od! is of the nature of apana &ith a tendenc! to that

species of dissoution &hich &e ca corruption# The prana part of it' &hich can aone hod the

%od! together' e"aporates and the apana eads to s&ift disintegration# In some animas' ho&e"er'the prana is so a%undant that the %od! sho&s signs of ife e"en after the su)shma deha has

departed#

I ha"e %een deaing throughout &ith the purification of the su)shma part of man' the

Antah)arana or mind';the su%ject of the %od! is a itte foreign to m! purpose# Ne"ertheess a

fe& &ords are necessar!# The principe upon &hich this Yoga I am e2paining to !ou stands' is

that the gross %od! is mere! the shado& or creation of the su%te# -od! is a moud into &hich

mind pours itsef' %ut the moud itsef has %een prepared %! the mind and can %e changed %! the

mind# A mind purified' i%erated and perfected ?siddha@ can do &hate"er it i)es &ith the %od!# It

ma! ea"e it as it is' ao&ing the past )arma to do its &i &ith the ph!sica part in the form of

disease' suffering' misfortune and death' &ithout the mind %eing in the east affected# A that is

impurit! and %ondage' &hich is the ph!sica transation and resut of menta impurit! and

%ondage# ,ith the cessation of the cause' the effect ceases/ %ut not at once# It is again i)e the

steam and the ocomoti"e# The ha%its' the resuts created %! past i"es' are e2peed from the

mind and precipitated entire! into the %od!# You ma! ao& them to &or) themse"es out there'

man! do that# On the other hand' !ou ma! pursue them into the %od! and dri"e them out from

there as &e# In that case !ou get the (a!ashuddhi and the (a!asiddhi# The! are usua! sought

after %! the Hatha!ogic or *aja!ogic processes' %ut these are not necessar!# It is e"en %etter and

certain! much easier and surer to foo& the process I ha"e %een indicating#

The "er! fact of ha"ing a purified mind ma)es for purit! of the %od!' a i%erated mind for

i%eration of the %od!' a perfected mind for perfection of the %od!' and to a certain e2tent as !ou

go on &ith the !oga in the Antah)arana' the %od! &i automatica! %egin to respond to the ne&

infuences# -ut !ou shoud not conscious! medde &ith the %od! unti !ou ha"e finished &ith

the mind# 4et nature do its &or)# Detach !oursef as much as possi%e from the %od!' thin) of it



as a mere case' ea"e it to the care of God and His Sha)ti# Man! sadha)s are frightened %! iness

in the course of the Yoga# You need not %e frightened' for !ou ha"e put !oursef in God9s hands

and He &i see to it# It &i come to !ou on! as a part of the necessar! process for purification

of the %od!' &or) itsef out' fade and return no more# Other distur%ances of the %od! &i come

&hich are incidenta to the turning of an unfit ph!sica adhar into a fit one# $rofound aterations

are necessar! in !our %rainces' !our ner"ous s!stem' !our digesti"e and secreti"e processes and

the! cannot %e effected &ithout some ph!sica distur%ance' %ut it &i ne"er %e more than is

necessar! for the process# Do no "ioence of an! )ind to the %od!/ if !ou use ph!sica remedies'

et them %e of the simpest and purest )ind/ a%o"e a dismiss an2iet! and fear# You cannot care

more for !oursef than God cares for !ou# On! !our care is i)e! to %e ignorant and un&ise/ His

is &ith )no&edge and uses the right means to the right end#

Impurities in the %od! sho& themse"es chief! as disease' as pain' as the discomfort of heatand cod' as the necessit! of the e2creti"e processes# The first sign of (a!ashuddhi is the

disappearance of a tendenc! to disease/ the second is i%eration from the d&and&a of heat and

cod' &hich &i either go atogether or change to peasura%e sensations often mar)ed %!

eectrica phenomena/ and the third' the diminution or disappearance of e2creti"e acti"it!# $ain

aso can %e entire! eiminated from the %od!' %ut e"en %efore the reaction caed pain is got rid

of' or e"en &ithout its %eing got rid of' the discomfort of pain can %e remo"ed and repaced %! a

sort of %odi! Ananda# 8ina!' the cra"ing of hunger and thirst disappears from the prana to

&hich it %eongs and the dependence on food diminishes or ceases# The perfection of a this is

the %asis of (a!asiddhi# -ut perfect (a!asiddhi incudes other de"eopments such as the siddhis

of Mahima' 4aghima' Anima and the in"unera%iit! and incorrupti%iit! of the %od!';po&ers

hitherto attained in the (ai!uga on! %! "er! ad"anced Siddhas# The! depend primari! on the

repacement of the ordinar! fi"efod processes of prana' apana' "!ana' samana and udana %! the

singe simpified action of the origina or eementa force of prana' the infinite "ita energ!

surcharged &ith eectricit!' "aid!utam#

A these are important eements of Tantric Yoga' %ut I ha"e mentioned them on! cursori!

%ecause the! are foreign to m! purpose# The! can a %e de"eoped if the menta siddhi is

perfected and it is on this perfection that I &ish !ou to concentrate !our energ! and attention#

,hen !ou get that' !ou get e"er!thing# The centres of man9s acti"it!' at present' are the %uddhi'

the heart and the manas' and the %od!' though e2treme! important' is a dependent and

su%ordinate function# It has not to %e despised on that account' %ut most peope gi"e it an undue

importance# ,hen the 1i"a is Ish&ara of his mind' his %od! fas into its proper pace and instead

of interfering and often domineering o"er the mind and &i' it o%e!s and ta)es its stamp from

them# The 0uropeans are o%sessed &ith the idea of the ph!sica as the master of the menta# I



&oud ha"e !ou hod fast to the opposite standpoint and a&a!s remem%er that for the %od! to

impose its conditions on the mind is an a%norma state of man9s %eing' &hich has to %e got rid of/

it is the mind that must command' condition and modif! the %od!#

I

CONC4USION

I ha"e finished &hat I had to sa!# I &i on! add a &ord in concusion# You must not thin)

that &hat I ha"e gi"en !ou' is a the )no&edge !ou need a%out !oursef or a%out the Yoga# On

the contrar!' these are on! certain indications necessar! at a particuar stage/ the! are chief!

important for purification' &hich is the first part of the Yoga# After the shuddhi is compete one

has to perfect the mu)ti' to get i%eration' a thing eas! after shuddhi' impossi%e %efore it# -!

mu)ti I do not mean laya' &hich is a thing not to %e pursued or desired' %ut &aited for &hene"er

God &is' %ut i%eration from ignorance' Ahan)ara and a duaities# ,ith the progress of the

purification' there &i %e a natura tendenc! to&ards i%eration and the farther stages of !oga'

%hu)ti and siddhi' i%erated enjo!ment and perfection# As !ou go for&ard !ou &i ha"e to

change !our attitude' not radica! %ut in certain important points# That' ho&e"er' I &i not

medde &ith# It is &e to do one thing at a time#In a that I ha"e &ritten' I ha"e ta)en one standpoint to &hich man! of !ou ha"e not %een

accustomed# If !ou regard .airag!am as the %eginning of a &isdom' !ou &i not %e satisfied

&ith me# .airag!am is to me mere! a usefu temporar! state of mind &hich God uses to enforce

rejection of that to &hich the od sams)aras cing too o%stinate! to %e unseated from it %! mere

a%h!asa# 1nanam is essentia to shuddhi and mu)ti/ %ut 1nanam must %e assisted either %!

a%h!asa or %! "airag!a unti the mind is sti and ets )no&edge do its o&n &or)# As soon as the

mind is sti and not suscepti%e to resuscitation of its od energies from outside' the 1nanam

de"eops' the Sha)ti pursues its tas) unhampered/ there is then no sadhan for !ou' on! a

progressi"e siddhi &ithout an! dei%erate! adopted method' increasing %! the mere eas! and

natura process of Nature as a man %reathes or sees or &a)s# A necessit! for either a%h!asa or

"airag!a ceases# Attachment to "airag!a is as harmfu as attachment to o%ha itsef#

Again if !ou thin) &ith the -uddhists that a ife is a miser! and e2tinction of some )ind the

highest good' or if !ou thin) &ith the Ma!a"adin that &e came into this &ord &ith no other

o%ject %ut to get out of it again as soon as possi%e' i)e the famous genera &hose greatest

miitar! e2poit &as to march up a hi in order to march %ac) again' !ou had %etter pass me %!# I

am a Tantric# I regard the &ord as %orn of Ananda and i"ing %! Ananda' &heeing from



Ananda to Ananda# Ananda and Sha)ti' these are the t&o rea terms of e2istence# Sorro& and

&ea)ness are "i)aras %orn of ajnanam' of the forgetfuness of the high and true sef# These are

not uni"ersa or eterna things' %ut oca and temporar!' oca main! of this earth' temporar! in

the %rief periods of the (ai !uga# Our %usiness is to %ring do&n hea"en on earth for ourse"es

and man)ind' to eiminate sorro& and &ea)ness from the itte corners of e2istence and time'

&here the! are ao&ed to e2ist# I do not gi"e an! assent to the goom! doctrine &hich preaches a

&ord of sorro& and inaction and &ithdra&a from it as the soe condition of %iss and freedom'

&hich thin)s' contrar! to a reason and )no&edge' that God in himsef is %essed' %ut God in

manifestation accursed# I &i not admit that the -rahman is a foo or a drun)ard dreaming %ad

dreams' sef7h!pnotised into misera%e iusions# I do not find that teaching in the .eda/ it does

not agree &ith m! reaisations &hich are of the actuait! of unatera%e %iss and strength and

)no&edge in the midst of desireess phenomena action# I am of the mind of Sri (rishna in theMaha%harata &hen he sa!s' +Some preach action in this &ord and some preach inaction/ %ut as

for those &ho preach inaction' I am not of the opinion of those &ea)ings#+ Na me matam tasya

durbalasya.

-ut the action he hods up as an e2ampe' is the action of the great Gods' e"en as Goethe

spea)s of the action of the great natura forces' disinterested' un&ear!ing' sef7poised in %iss'

not inert &ith the tamas' not fretfu &ith the rajas' not imited e"en %! the satt&ic ahan)ara action

made one in difference &ith the $urushottama' m! %eing in His %eing' m! sha)ti on! a

particuar action of His infinite sha)ti' of (ai# I am not ignorant' I am not %ound' I am not

sorro&fu5 I on! pa! at %eing ignorant' I on! pretend to %e %ound/ i)e an actor or i)e an

audience I on! ta)e the rasa of sorro&# I can thro& it off &hen I pease# ,ho cas me degraded

and sinfu' a &orm cra&ing upon the earth among other &orms6 I am -rahman' I am He/ sin

cannot touch me# ,ho cas me misera%e6 I am God' a %issfu# ,ho cas me &ea)6 I am one

&ith the Omnipotent# He' %eing One' has chosen to %e Man!# He' %eing infinite' ocaises himsef

in man! centres and in each centre He is sti infinite# That is the m!ster! of e2istence' the

uttamam rahasyam' God9s great' &onderfu and %issfu secret' a secret ogic rejects' %ut

)no&edge grasps at' a )no&edge not to %e argued out %ut reaised' %ut pro"ed %! e2perience'

%! the purified' i%erated' a7enjo!ing' a7perfect sou#

;;;

yogic_sadhana - aum

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