LIFE SKETCH OF THE AUTHOR

Swm Kriplvnanda has devoted his whole life to the determined quest for truth and
liberation. Maintaining a rigourous discipline for the past twenty-eight years, he has
spent ten hours a day in meditation while keeping silence for the last eighteen years.
Having mastered all previous stages of yoga, he has finally reached the highest
transcendental state of nirvikalpa samdhi. Through his progress in meditation, he has
rediscovered the ancient eight-fold path of yoga.

Upon meeting Swm Kriplvnanda, Beloved Bpuj (Dear Father) as he is

affectionately called, or studying his life, one is immediately struck by the truthfulness,
fearlessness, and long-suffering compassion of a man who has overcome great
obstacles. He is a sensitive devotee who has had to make great efforts at discipline and
detachment. His story unfolds not from a comfortable pedestal, but from the battlefield
of lifes greatest struggle, the war of the soul to transcend all limitations. Bpuj
Kriplvnanda was born on January 13, 1913, in western India as Saraswat Candra
Maimundr. His parents were devout Brahmins who gave him a staunch religious
training which helped awaken in him an intense desire to search for God. By the age of
nineteen, his passionate quest had reached an impasse of despair and futility that took
him four times to the edge of suicide. Finally, when he had made a firm inner resolve to
take his life, destiny intervened in the form of Swm Prnavnandaj. Somehow, this
mysterious swm knew all the details of his secret suicide plan as well as the deeper
longing of his heart for God. This all-powerful and loving master, known as Ddaj
(Beloved Grandfather), not only restored the young mans will to live, but ignited in his
heart the spiritual flame that would one day transform him into a great master.

Over a fifteen-month period, Pranavnanda trained Bpuj in the ancient secret

practices of yoga. Despite the young man having temporary worldly ambitions, Ddaj
bestowed on him the highest yogic initiations and teachings. Then the mysterious guru
who seemed to come out of nowhere suddenly disappeared, leaving the fledgling
disciple to fend for himself.

After ten years of a worldly life that ended in disillusionment as well as suffering due to
the separation from his guru, Bpuj took sanyasta dks - (initiation as a monastic
renunciate) from Swm Sr Sntnanda Mahrja. Bpuj was given the name
Kriplvnanda (Blissful Giver of Grace). Fully living up to his name, his creativity
blossomed. Burning with divine inspiration to seek truth and turn mens hearts to God,
he became a brilliant writer, musician, and poet. For eight years as a roving sanys
(renunciate), he travelled through the western part of India where his eloquent scriptural
discourses and inspiring devotional songs attracted many devotees. During this time,
he also endeared himself to many by establishing free public facilities, including
temples, libraries, schools, and other service institutions for human upliftment.

Humanitarian projects and popular acclaim as a leader, however, could not satisfy
Bpujs deeper longing for union with God and guru. Moving restlessly between
temples and holy places, his inexorable search came to a critical point of culmination in
the Himalayas. In 1947, his guru finally reappeared to him in his divine body form.
Finding himself still unable to remain with his guru, he struggled in his practices to the
limits of his strength to attain purity. Several years later, on a bright night in Rjppl,
1950, his feeling of inadequacy and anguish once again turned into a crisis which
brought his guru back in a glowing body of light. Ddaj consoled Bpuj and turned his
tears to ecstasy as he told him to begin formally practising yoga. Soon after,
Kriplvnanda began meditating regularly and progressing step by step. Through this
regular practice, he eventually came to know his guru as a subtle inner presence. Then
in 1955, Ddaj revealed his true identity to his disciple in Kyvarohana, the ancient
centre of Indian civilisation. As Kriplvnanda sat before Brahmewaras Jyotirlingam
(holy statue), he saw Ddajs true form as Lord Lakula, the twenty-eighth incarnation
of Lord iva. The figure of his divine guru was the very same image as that on the front
of the statue.

Soon after in meditation, Bpuj was finally able to master a difficult stage of yoga. This
attainment was accompanied by divine visions of ancient Kyvarohana, along with
visions of the great sage Vivmitra and his own guru, Ddaj. Then Lakula and
Vivmitra commanded him to revive the ancient city as a centre of yogic study and
pilgrimage.

Acting as a humble instrument of Divine Will, Swm Kriplvnanda began the work of
restoring Kyvarohana. By 1974, a temple constructed according to yogic principles
was established there to preserve the Jyotirlingam and to serve as a place of pilgrimage
for people of all beliefs. Kriplvnanda has said concerning Kyvarohana: Here I
beheld the supreme truth of the ages and through its inspiration alone became eager to
serve it.

The second phase of the Kyvarohana project includes the formation of a complete
university program that will encompass the science of yoga, Sanskrit, music, dance,
sculpture, along with research and technical branches that will train people in
professional skills. The service organisation at Kyvarohana provides many social
services, such as free food and facilities for pilgrims and students. All these institutional
projects reflect the wisdom of a man who understands the best social and cultural forms
to promote spiritual growth.

Swm Kriplvnandas whole life is surrendered to God. He is an outstanding

example of grace and love that has learned discipline and detachment.
Most recently, Kriplvnanda has made great breakthroughs in the science of
meditation. He has put forth theories that point the way to a knowledge revolution
uniting science and religion. He has shown the similarity of experiences among all
spiritual seekers. His book, sana and Mudr, promises to be the encyclopedia of yoga,
while Science of Meditation thoroughly describes the exact stages and processes of
meditation. Indeed, it is his own experience that has enabled him to rediscover the truth
of the ancient scriptures. The test of this truth can only be validated through careful
self-study and personal experience. All the various approaches to reality, whether
scientific, philosophical or religious, must eventually seek recourse in the evolutionary
energy process of yoga. Devotion, action and knowledge are all integral to this path
which Swm Kriplvnanda has realised as one universal teaching for the regeneration
of the individual and society.

The ultimate test of a great yogs teaching can be confirmed only by his own
attainment of an immortal body, purified by yoga fire. As Kriplvnanda stands on the
verge of realising a body free from death, old age and disease, he humbly tells his
followers: If I do not attain a divine body, consider me an ordinary sdhaka (spiritual
seeker).

With or without the final confirmation of a divine body, Kriplvnandas teachings are
certain to have a great impact on the modern world. Here we must consider what he has
already mastered and made known in the way of realisation. For the first time in
centuries, the hidden experiential path of the mystics has been clearly mapped out for
todays seekers to examine and test. In the final analysis, however, each individual
must look within to truly comprehend the real value of Bpujs teachings. Thus his
words and life may serve not only as a bridge between East and West, science and
spirituality, but they will join us with an inner bridge that unites the self with its own
divinity.
Swm Kriplvnanda says:

We should not think of propagating Truth at present. First we must realise Truth within
ourselves. After that we must do only what Truth guides us to do. Only Truth will be our
religion, our God, and our Guru. At that time we will not be we-- we shall be Truth itself.
We will not have to pray to Truth, it will consider us its own and give commands to us. If
Truth favours us, even the impossible will become possible.

PREFACE
Science is characterised as an intellectual attitude. It is simply sincere critical thought
which admits conclusions only when they are based on evidence. Not only is this, but
the value of any science measured by the degree to which it is capable of transforming
not only a way of life but also the human personality. Moreover, a science is greatly
needed today which can transform the individual as well as the whole of society, a
nation, and all of humanity. In the current century, man has opened his mind to physical
sciences in order to master matter, and in that endeavour, he himself has become
trapped and mechanised. He now needs a science which can enable him to descend
into his own inner being and master consciousness, which is the source of all
knowledge and power. Such a science was discovered by the ancient Sages of India,
who called it yoga or meditation. It is only through this precious spiritual science that
mankind may be able to explore the horizons of real knowledge, perfect harmony and
the serene beauty of life.

This book, Science of Meditation, will meet this urgent need of mankind by providing
him with a methodical technique and clear comprehension of the spiritual science of
yoga. An experienced master of this secret science, Swm Kriplvnanda has
provided in this book the whole scientific process of yoga. The book is an outcome of a
very rich personal experience in yoga, covering a span of nearly twenty-five years.
Swm Kriplus clear insight into the subject, supported by actual experience, greatly
enriches the contents of the book. Its real value can be gauged only by those who are
themselves inquisitive aspirants or genuine seekers on the mystical path of yoga. A
genuine seeker--a genuine scientist is a person who not only seeks facts, but also the
truth. No amount of environmental influence should make him deviate from the path of
truth.

Science of Meditation was originally published as a collection of articles written by

Swm Kriplu in his native tongue, Gujarati. This first English language edition is a
reorganisation of the original material found in the Gujarati publication. Of course, those
portions which were not directly relevant to the science and process of meditation have
been omitted. The task of careful translation and systematic editing has been carried
out by Respected r Rjarsi Muni, one of Swm Kriplus chief disciples and himself
an advanced seeker on the path of yoga.

The contents of this book are quite comprehensive and lucid. Presentation of the
science of meditation runs flawlessly through twelve chapters.

The author begins the first chapter by declaring that the terms Yoga and meditation
are synonymous. He goes on to explain that, although there are many yogic paths, all of
which lead to Truth and God, the underlying scientific process of all yoga is one. He
presents the idea that different paths are created because of diversity of individuals,
and he explains how these different paths merge into the eight-fold path of the ancient
science of yoga: yama, niyama, sana, prnyama, pratyhra, dhran, dhyna, and
samdhi. He also explains the initial aspects of yoga in this chapter.

In the next chapter, Swm Kriplu convincingly explains the purpose, concept, and
applicability of meditation, the keys to meditation, and its various types. He also
provides a thorough theoretical orientation to the conceptual, psychological, and
methodical aspects of meditation. The next chapter discusses prior preparation, time,
place, and proper surroundings for practising meditation. He also prescribes in
meticulous detail the highly systematic technique of meditation and imparts very useful
instructions to those who adopt this technique.

In the fourth chapter, the author discusses the initiation of a seeker through aktipta, or
the process of the transmission of spiritual energy by an able guru. This initiation
process as described in various Indian scriptures is also explained in detail. Swm
Kriplu comments on the fitness and the different types of seekers receiving aktipta,
and describes the different types of gurus. Also covered are the effects of aktipta
initiation and importance of the release of the prna or vital energy.

In the succeeding chapter, individuals who received aktipta initiation from Swm
Kriplu speak of their initial experiences. These experiences are grouped into four main
categories, and, following each group, the author explains the underlying causes of
each type of spiritual experience.

The sixth chapter explains various states of mind in meditation, discussing yogic
drowsiness, yogic sleep and yogic swoon. The author has very clearly pointed out the
distinction between yogic swoon and smadhi. This is followed by a chapter on
pratyhra or the withdrawal of the mind from the senses. The author explains the
relationship of pra or the vital energy with the mind and the soul, then discusses how,
with the help of the released pra one can attain pratyhra, the fifth stage of the
eight-fold path of yoga.
The eighth chapter discusses the sixth stage of yoga, called dhran, or the focusing of
the mind. It details the concept of dhran, its types, different stages of its occurrence,
and the results of mastering it. It also gives in detail the obstacles and illusions that may
arise in the stage of dhran.

In the ninth chapter, the process of physical and mental purification, as well as the
process of mental constraint in dhyna or meditation, is discussed. Here the author has
very explicitly explained karma or action and akarma or inaction and how the bondage
of action is removed through meditation. Smadhi, the highest stage of yoga, and its
two levels are discussed in the next chapter. The four stages of sampatti or meditation
are also thoroughly explained. The dissolution of the mind during the final stage of
smadhi is depicted, followed in the next chapter by a detailed description of the major
fruits derived from smadhi.

In the concluding chapter, the author reiterates the idea that all yoga is one, though the
paths may be different. He makes the discussion very convincing by citing numerous
illustrations from the Bhagavad Gt and other Indian scriptures. This lends a befitting
conclusion to Swm Kriplus meticulous work on the science of meditation.

The entire volume, from cover to cover, has been beautifully written in a clear and easy
style. The authors twenty-five years of invaluable experience in yoga pervades the
whole work; his personal experience and deep thinking are everywhere evident. Books
explaining meditation or yoga scientifically are rare at present. Under the
circumstances, I have no doubt that Science of Meditation will prove of immense value
and great aid to all spiritual aspirants everywhere.

I acknowledge the indebtedness of r Kyvarohana Tirtha Sev Samja to the team

consisting of Harisarana (Harry Zandler), Tapasvin (Elizabeth M. Harrison), Indra (Jack
Robert Wexler), and Durg (Betty B. Hurst), who helped the translator and editor
Respected r Rjars Muni in the critical examination of the book, the perfection of the
translation, the preparation of the glossary of Sanskrit terms and transliteration scheme,
and the final drafts for printing.

Finally, I hope this book will be of assistance to friends in the West in their spiritual
endeavours, by providing them with a scientific understanding of the Truth.

r Nanu B. Amin
Chairman r Kyvarohana Tirtha Sev Samja
Kyvarohana
Gujart, India 21st April, 1977
CHAPTER 1
MEDITATION IS INTEGRAL TO YOGA 1. Worldly Pleasure vs. Spiritual
Well-Being
Yoga, meditation and sdhan (spiritual practice) are practically synonymous terms.
By properly understanding their meanings, forms, uses and purposes, there is every
possibility of resolving a seekers problems about spiritual progress.

Wise men and women have identified the path of worldly pleasures as the path of
bhoga (pleasure-seeking) and the path of spiritual elevation as the one of yoga (union
with God). The former path is meant for the worldly person aspiring for material
well-being and the latter one is meant for the renunciate aspiring for spiritual well-being.

Only that person who has detached himself from all worldly concerns is capable of
treading the path of yoga.

Does this mean that yoga is meant only for the renunciate? Can a worldly person have
access to it?

The path of spiritual well-being is, no doubt, a universal one, so in order to make
progress one has to acquire fitness.

A human being is born, lives and dies in society. As a result, he is influenced by the
environment of worldly enjoyments. Until that influence vanishes or until his longing for
worldly pleasures cease, respect and receptivity for the spiritual path are not generated
in him.

After many years of worldly enjoyments when he is not able to find eternal happiness,
peace and bliss, he may resort to the spiritual path. Even a worldly seeker can walk
along the path of spirituality, but his journey remains incomplete, for his major goal is
the attainment of wealth and the satisfaction of desires. Only a pious or religious person
can tread the path of liberation.

Human efforts are of four types since there are four ends or objectives of life, viz., artha
(wealth), kma (desire), dharma (religion), and moka (liberation). The first two drag
one towards worldly things while the last two lead one towards God. The first two result
in ones downfall and ignorance whereas the last two culminate in ones upliftment and
knowledge.

2. Santana Yoga (Eternal Yoga)

Man has the general experience of pain and pleasure born of bondage and freedom.
When he experiences this duality of pain and pleasure in his conscious state, he
associates himself with the sensuous world. During sleep this contact breaks and he
feels the absence of pain and pleasure. This is his constant experience and out of this is
born a complete faith that only introversion or looking within is the royal panacea for
begetting real happiness, peace and liberation.

In the Yoga-Sutra, the great sage Patanjali embodied the language and meaning of
yoga. He has stated, controlling, disciplining and sublimating all the contents of mind is
yoga. The sage Vysa defines yoga in his Commentary on Yoga-Sutra as Samdhi
(the state of super consciousness and perfect bliss).

There are three states of an ordinary human mind: the conscious one, the dream-state
and the state of sleep. Beyond these three is the one yogs call tury; this is also known
as samdhi.

The mind gets dirtied by coming into contact with the objects of senses and becomes
pure only when it gives up and detaches itself from the sensuous world. The impure
mind becomes the cause and culture of bondage as it is full of worldly desires. When it
is emptied of all such desires, it becomes the cause and condition of mukti (liberation).

Purification of mind and the merging of the purified mind into its true self is yoga or
samdhi. This samdhi is the final result of all yoga practices.

God is eternal and everlasting and such is the road to God-realization.

Lord iva in the iva Samhit expresses his personal opinion on yoga: I have studied
with all precision all the sacred books of philosophy and have pondered over them. In
the end, I have come to the conclusion that Yoga stra is the best of all scriptures.

The Garuda Purna instructs: Yoga is the only medicine for the miserable person
burning in the fires of worldliness.

3. Varieties of Yoga Originated From Differences in Temperament

Yoga is, and can only be, one. Yet, there are three main, and many secondary types of
yoga. The chief reason for all these varieties is the difference of temperament among
seekers.

Prakrti or nature is composed of three different essential qualities or forces. Each

person has in them one or the other predominating, while one or two of the remaining
three qualities are in small or great measure. The qualities are sattva (purity), rajas
(activity), and tamas (inertia).

Hence, among the seekers, some may be sttvic, some may be rjasic and some
others may be tmasic. Owing to these differences a seeker with a rational bent of mind
practices Jna Yoga (Yoga of knowledge); the one of an emotional nature practices
Bhakti Yoga (Yoga of devotion); and a man of action takes to Karma Yoga (Yoga of
action).

Lord Krsna, addressing the blessed Uddhavaj says, I have preached the three paths,
knowledge, devotion, and action, for all aspirants of God-realisation. There is no other
way except these to merge with Me (the Universal God or Brahma).

The Yogavsistha says: The bird of Yoga has two wings, jna and bhakti (knowledge
and devotion); without them it cannot fly high in the heavens. Karma and bhakti without
jna or bhakti and jna without karma or jna and karma without bhakti bear no
fruits.
One following the path of knowledge attaches primary importance only to knowledge
and considers devotion and action as subsidiary. To the one following the path of
action, action alone is of supreme importance and knowledge and devotion are
subsidiary. The devotee places devotion above knowledge and action. Explicitly this
means that in Jna Yoga, knowledge is commander-in-chief and action and devotion
are soldiers. Similarly in Karma Yoga, the commander-in-chief is action and the soldiers
are knowledge and devotion; while in Bhakti Yoga, devotion is the chief and knowledge
and action are the soldiers.

4. Various Yogas Originated Out of the Differences in Techniques

Yoga practice can be started with intellect, mind or body. An intellectual seeker begins
by diving repeatedly into the ocean of reasoning and thereby obtains many jewels in the
form of true knowledge. This being so he can then make the final decision to enter
spiritual life. Thus a knowledge oriented seeker after taking complete recourse to true
reason, begins action and then becomes emotionally absorbed in it. A seeker who
considers himself to be knowledge oriented or intellectual but is unable to come to any
decision after years of reasoning, can be said to be doing faulty reasoning. Such faulty
reasoning does not allow a seeker to remain firm on any decision, whereas right
reasoning establishes him in a firm decision. This firm decision itself is known as faith
among devotees. Faith alone is the source of love, surrender and worship. The
knowledge oriented seeker is called a philosopher. He does not believe in God but
believes in the existence of gross and subtle elements.

An emotion oriented seeker begins by diving repeatedly into the ocean of emotion and
obtains precious jewels in the form of good feelings; only then do they start acting. Thus
an emotion oriented devotee first takes support of good feelings and then having begun
to act, gradually obtains right reasoning. One considering themselves to be emotion
oriented, but failing to remain stable on any one-liking after years of efforts, can be said
to be lacking faith. The absence of good feelings does not permit a seeker to have firm
faith, while existence of good feelings invariably makes their faith unshakeable. This
firm faith is known as decision or discrimination by the reason oriented seeker. Such
discrimination is the source of devotion, self-surrender, and absorption. The
emotion-oriented seeker is called a devotee. He does believe in God but is not
interested in discussing the elements.
An action oriented seeker is by nature a scientist. He neither accepts nor rejects the
existence of God but remains a neutral observer. Since this approach is scientific, he
makes minute observations of his body, organs, prna (vital air), mind, the intellect, etc.
and comes to a decision only after making experiments. One chooses to act only after
taking into consideration various viewpoints of the sciences, including anatomy,
psychology, yoga, health and hygiene, etc. Thus an action oriented seeker begins his
action with the body and through proper experiments understands the significance of
emotion and reason. One who considers himself to be action oriented or scientific, but
does not make experiments, cannot master that science of yoga. The neutrality of a
scientist vanishes only after the realisation of truth. One who lacks neutrality is biased
and unfit for realising the truth. Science derived out of proper experiments is called
discrimination by the reason oriented seeker. This science alone is the source of
confidence, total dedication and service. The action oriented seeker, being a scientist is
not much interested in emotion or reason as in experimentation.
Santana (eternal) Yoga is one, but its orientations are two: reason and action. The
third, love or emotion is included in reason and action. Hence it is not shown separately.

Though there is only one yoga, seekers choose different techniques because of the
differences in their age, education, condition, ability, liking, aspiration, readiness, etc.
Due to the variety of techniques, different labels or names are given to the same yoga.

Bhakti Yoga is also called: Karma-Samarpana Yoga, Cetana Samdhi, Mahbhva,

arangati Yoga, Prema Yoga, Prapatti wara-pranidhna, Anugraha Yoga, Mantra
Yoga, Nda Yoga, Laya Yoga, Japa Yoga and others.

Karma Yoga is also known as: Snysa Yoga, Buddhi Yoga, Samprajnta Yoga, Sabja
Yoga, Savikalpa Yoga, Hatha Yoga, Hamsa Yoga, Siddha Yoga, Traka Yoga,
Prnopsan, Sahaja Yoga, aktipta, Bindu Yoga, iva Yoga, akti Yoga, Kundalin
Yoga; Pupata Yoga, Niskma Karma Yoga, Mah Yoga, and others.

Jna Yoga, or knowledge oriented Yoga can also be called: Brahma Yoga, Akara
Brahma Yoga, abda Yoga, Smkhya Yoga, Rja Yoga, Prna Yoga, Astnga Yoga,
Amanaska Yoga, Asamprajta Yoga, Nirbja Yoga, Nirvikalpa Yoga, etc.

Yogic traditions such as Vedanta, Yoga, Mantra, Tantra, Bhakti, etc. which have come
from ancient times still exist among us. Religion dominated the life of people in ancient
times; but thereafter there had been a decline in the importance and value attached to
religion, and an increasingly prevalent importance attributed to wealth. The empire of
wealth is already fully established in modern times.

A. Vednta Yoga or Jna Yoga

An aspirant for the attainment of Vednta Yoga or Jna Yoga first has to master
the fourfold means of attaining it. They are viveka (discrimination), vairgya
(non-attachment or renunciation), satsampatti1 (the six divine qualities), and
mumukut (spiritual aspiration).

Intense practice of this four-fold means comprises Samprajta Yoga, the yoga in
which there is self-consciousness when mind-stuff meditates on one object. Through
this kind of yogic practice rajoguna (the qualities or forces of the active state of
mind), and tamoguna (the qualities or forces of the darkness or inertia of mind) are
diminished. At the same time there is an increasing growth of sattvaguna (the quality
of purity of mind). Besides this, one obtains the highest knowledge filled with truth or
flawless intuition and wisdom and the aparavairgya (non- attachment of the lower
stage.)

At this stage, faith in karma ends and the faith in knowledge is deepened and
developed. Only after attainment of this state, i.e. the removal of physical and
mental impurities, and distraction and false coverings of illusion which hide the real
knowledge, can one become, worthy of taking up Vednta Yoga. Thereafter nothing
remains of karma. In the Upanisads, Brahmastras and other scriptures there is a
discussion of Vednta Yoga in the sections on jna.
 Jna Yoga is nothing but Nirvikalpa, the changeless Samdhi.

1
Satsampattithe six divine qualities: 1. ma: conciliatory conduct; 2. Dma:
self-restraint; 3. Uparati: in difference to carnal pleasures; 4. Titika: endurance or
forbearance; 5. raddh: faith; 6. Samdhna: dissolution of all doubts.
2
The citta (mind stuff), manas (mind), buddhi (intellect), and ahamkra (egoism)
formulate antahkarana.
3
Ibid.
4
Ibid.
5
Samdhipda, Verse 48
6
II-Verse 1
7
See sana and Mudr by Swm Kriplvnanda for a thorough description of the most
important and useful asanas.
8
Chapter XIV, Verse 7
9
Chapter XIV, Verse 6
10
Chapter XIV, Verse 8
11
Ibid.
12
Gherandasamhit, III, Verse 93.
13
Ibid.
14
Ibid.
B. Yoga The term yoga is inclusive of all kinds of yogas. Yet, Astnga Yoga, the
yoga of eight-fold steps is another name for Rja Yoga.

Santana Yoga the eternal and universal yoga is the most ancient as authenticated
by the Vedas. After mastering it, Maharsi Patanjali wrote the Yogadarana, also
known as Patanjalis Yoga Sutras.

Yogadarana follows the Smkhya system of philosophy and hence it is a scripture

concerning knowledge. It deals with the existence of God by giving ample testimony
for Him. It is also called the scripture of bhakti and the scripture of yoga because it
teaches the eight-fold steps to yoga. These eight-fold steps are:
(1) Yama restraints such as non-violence, truthfulness, non-stealing,
continence, and non-possession
(2) Niyama observances including cleanliness, contentment,
austerity, study of truth, and self- surrender to God

(3) sana postures

(4) Prnyma control of breath

(5) Pratyhra withdrawal of the mind from the sense

objects
(6) Dhran focusing or fixing the mind

(7) Dhyna complete concentration of mind

(8) Samdhi the state of super-consciousness and perfect bliss

There are two disciplines of this yoga, the external and the internal. The external
discipline in yoga includes yama, niyama, sana, prnyma, and pratyhra; this is
known as Hatha Yoga. The internal discipline includes dhran, dhyna and
samdhi; this is known as Rja Yoga.

Control of the sense organs and the nerve centres is to be mastered in Hatha Yoga;
hence, the body is the field of work. Through Raja Yoga, control of the mind is to be
mastered, and so the mind is the area of operation.

Hatha Yoga is also called Karma Yoga because through it the organs of action or
the senses by which actions are performed are controlled. Likewise, Rja Yoga is
called Jna Yoga because through it the mind gets controlled.

The trio of dhran, dhyna and samdhi is called samyama in Yogadarana. When
samyama is fully achieved, it is called sabja samdhi, wherein the mind which is the
seed of desire yet remains. This state is also called savikalpa samdhi (the state of
meditation having subject-object or knower-known distinction) and samprajta
samadhi (samdhi with thought or reasoning). Even this trio of samyama is
considered to be the lower state as compared to nirbija samdhi, in which the mind
becomes non-mind and hence the seed of desire no longer exists.

Karma Yoga is preached in many Upanisads such as ndilya, Mandalbrhmana,

Varh, Jbl, Dhynabind, Yogacdmani, Yogaikhopanisad, vetvatara,
Saubhgyalakmi, Yogakundal; etc. There are books treating only Karma Yoga:
Yogiyjavalkya, Gherandasamhit, ivasamhit, Gorakapaddhati,
Hathayogapradpik, Siddha-Siddhantapaddhati, Yogabja, Amanaskayoga, etc.

Jna Yoga is discussed in the Upanisads establishing the importance of jna.

Jna Yoga itself means nirbja, asamprajta, or nirvikalpa samdhi, all indicating
the highest stage of samdhi. Jna Yoga is preached in many Upanisad, such as:
vsya, Kena, Katha, Prana, Mundaka, Mndkya, Aitareya, Taitarya,
Chndogya, vetvatara, etc.

The Upanisads establishing the importance of upsan (worship) discuss Bhakti

Yoga at length. This Upsan Yoga or Bhakti Yoga itself is sabja, samprajta or
savikalpa samdhi.

As the actions are performed with devotion and in a detached manner for the love of
God in Bhakti Yoga, so also are the actions in Karma Yoga performed in a detached
way. Hence, the Upanisads on Karma Yoga are also the ones on Bhakti Yoga.

Bhakti Yoga is Sevarasmkhya or varavda, based on the doctrine of Gods

existence. Yogadarana supports the Smkhya philosophy based on the existence
of God, and therefore it is called the scripture dealing with Sevarasmkhya.

All the eighteen Purnas also follow this system. These Purnas deal with all three
kinds of yoga.

C. Mantra Yoga
Mantra Yoga is a well known branch of Bhakti Yoga. This Yoga is meant for those
worldly householders who tread the path of worldly achievements and use religious
efforts for this purpose. All efforts directed through Mantra Yoga bear fruits. It is but
natural that the pleasure loving people of this world expect to obtain wealth and
fulfillment of desires through the practice of this Yoga.

The basis of Mantra Yoga is Hatha Yoga, Hamsa Yoga or the sdhan of prna.
Prna creates nda (spontaneous sound) which in turn produces mantra, the sacred
formula which when repeated under proper condition produces extraordinary
powers.

When the spiritual seeker undergoes the experience of spontaneous sound, mantra
(Vedic, etc.), dance and mudr, he feels completely satisfied and happy.

Mantras are linked with various Gods; hence, in order to obtain different powers, one
worships different Gods through the medium of mantras.

Mantra Yoga has sixteen embodiments. They are: bhakti, uddhi (purification),
sana, pancngasevana (worship with five limbs), cra (conduct), dhran,
divyadeasevana (worship of the celestial bodies). prnakriy (activation of prna
energy), mudr, tarpana (oblation), havana (sacred fire), bali (sacrificial offering),
yga, japa (recitation of mantra). dhyna and samdhi.

Each branch of yoga has accepted mantra because it is a divine means of yoga.

D. Tantra Yoga
The basis of the yoga is also Hatha Yoga, Hamsa Yoga or prnopsan. It is a
branch of the Vedas. Tantra Yoga also forms a branch of the other Indian religions
such as Jainism, Buddhism, etc. There are also independent books on Tantra Yoga.
iva-akti, the universal male-female powers are worshipped in Tantra Yoga as
they are considered to be the presiding deities in it. At one time the empire of Tantra
Yoga spread all over India.

The special feature of Tantra Yoga is that it neither considers worldly enjoyments as
something to be shunned nor is final liberation solely accepted. It accepts both of
them equally.

Knowledge can only dawn in a man with a pure body and a pure mind. This is the
primary principle of this yoga.
An adept of Tantra Yoga is rdvaret (a perfect celibate whose sexual fluid is
sublimated), omniscient, and one possessing a divine body.
 E. Bhakti Yoga
There are two main different kinds of bhakti. The vaidh bhakti, involving ceremonial
worship and the rgtmik bhakti involving total identification of the self with the
deity.

Vaidh bhakti, is meant for the average person while rgtmik bhakti is meant for
the detached devotee at a high level.

The Srmad Bhgavata has accepted nine different types of bhakti. They are:
ravana (listening), krtana (devotional singing) smarana (remembering Gods
name) padasevana (worshipping the feet of God), arcana (applying sandalwood
paste on the forehead), vandana (bowing down), dsya (servantship to God),
sakhya (friendship of God) and tmanivedana (self-surrender to God). These are
different ways in which devotion and intense love for God is manifested. The first six
types come under vaidh bhakti. The last three, chiefly based on love, are included in
rgtmik bhakti.

Devotees who accept a personal God invest godliness in a symbol or idol and
worship it.
Rgtmik bhakti has two main forms; apar, the lower, and par, the higher.
Through apar bhakti, the devotee visualizes the Universal Form of God and the
divine play of His different incarnations. At the end, through par bhakti, he becomes
one with Brahman (absolute cosmic reality) and merges into it. Thus, he
experiences both the personal and the non-personal God and feels happily satisfied.

As long as a devotee intoxicated with love does not accept total submission through
self-surrender, he cannot enter the precincts of par bhakti.

F. Siddha Yoga
Siddha Yoga means the Yoga of the adepts. Its other name is Hatha Yoga to which
prna samyama (control and mastery over prna) is fundamental. There are many
ways of awakening the kundaIin akti, but the best course is that of prnyma.

Prna (the vital force) is the factor which differentiates the living being from the
corpse. Hence it is evident that prna is the central link between the soul and the
body.

Each of the different yogic paths has its own techniques. Yet, control and discipline
of prna is directly or indirectly involved in all of them. The sense-organs and the
mind are controlled and disciplined only through the control of prna.

Therefore, the key to the science of Yoga is prna. The great men and women who
have completely mastered Yoga know all the techniques. So they guide the disciple
to adopt a particular technique suitable to him depending on his fitness. If the seeker
proceeds on the path shown by the master, he goes on experiencing spiritual
development and as a result his enthusiasm is kept up until he attains samdhi.

Adept yogs of ancient times would arouse kundalin akti only in the seeker of a
high order by initiating them through aktipta (the transmission of the spiritual
 energy). Modern day non-adept yogs initiate a seeker through aktipta
irrespective of fitness. This situation which seems to have been prompted by God
could only be meant for the welfare of the society.

Lord iva has said: I have created the Yoga known as Mahyoga. There are four
well known Mah (great) Yogas, Mantra Yoga, Laya Yoga (the Yoga of complete
union with the Universal Self), Hatha Yoga and Rja Yoga. Essentially there are not
four different types of yoga, but four stages of one and same Yoga. This Mah Yoga
itself is called Siddha Yoga.

Anhata nda (spontaneous sound) is created through the practice of prnymas

or Hatha Yoga. This is called Nda Yoga. Through it originated first Mantra Yoga,
then at the end, Laya Yoga.

When the citta (mind stuff), the prnpna (the five vital airs), the kundalin akti,
and the vrittis (waves of thought), are completely destroyed, Laya Yoga is mastered.
The last stage of Laya Yoga is Rja Yoga.

5. Dhyna (Meditation)
Here ends the discussion of the term yoga. Now we shall examine the other
synonymous term dhyna (meditation).

One school of yoga gives most importance to meditation only, so much so that they
consider meditation itself to be yoga and call it Dhyna Yoga. Not only that but they
confidently declare that Dhyna Yoga is the best among all kinds of yoga, because they
all are part and parcel of Dhyna Yoga.

This statement on their part is not incorrect. One meaning of yoga (union with God) is
samdhi, which is an extraordinary state of citta (mind stuff). Attainment of this state is
dependent on proper practice of meditation.
It is but natural that those who give importance to citta (mind stuff) only, consider the
body, the sense organs and prna to be subsidiary. However, it should not he forgotten
that there are other schools of yogs whose statements, too, are equally correct.

Truth is only one, but the ways of realising it are many.

Other schools of yogs consider meditation to be only an important embodiment of yoga

and not the complete yoga. Of course, they too accept that because of the chief role
played by meditation, samdhi can be mastered only through it. However, the best
quality meditation cannot be achieved immediately. For that, one has to make efforts for
many years.

Because of the contacts of the sense organs with external sense objects, there occur
thoughts, contemplations, decisions, etc. They also occur because of the past mental
impressions. Even with these occurrences meditation does take place to some extent.
But such meditation does not last long due to the abundance of these thoughts.

There are two areas of meditation: external and internal. When it occurs in the external
area, it can be called extroversion and when it occurs in the internal area it can be
called introversion. Even during the extroverted type of meditation, the mind remains
more related to introversion.

There are six cakras (nerve centers or plexuses) in the body. They can be called the
steps of the ladder of meditation. Until prna and apna (two of the five major vital airs)
do not remain stable in the lower cakra, they do not develop fully. The development of a
cakra means the purification of the bodily region of that cakra. Unstable prna and
apna signify physical impurities and their stability signifies purification. Citta (mind
stuff) is located in the ja chakra (nerve center between the eye brows). Therefore, the
best meditation does not occur until that cakra is fully developed. For this reason only,
dhyna is considered to be the seventh embodiment of the eight-fold path of yoga; the
order being: yama, niyama, sana, prnyma, pratyhra, dhran, dhyna and
samdhi.

In order to protect yoga, adherence to yamas (restraints) and niyamas (observances)

becomes essential. Though these two are separate from the other six constituents, they
are included in the eight embodiments of yoga because they are like an impenetrable
fort of yoga. Therefore, it is customary to begin yoga by practising sanas (postures),
along with the observance of yama and niyama. Of course, it is not always necessary to
begin yoga with the practice of sanas. It can be started even with prnyma (breath
control), pratyhra (withdrawal of mind), dhran (focusing of mind) or dhyna
(concentration of mind or meditation). One can do an ordinary kind of mediation by
resorting to any of these.

When a guru gives aktipta initiation to a disciple, he usually has him do meditation.
Through the initiation the prna energy is released in the disciples body and various
sanas, mudrs, prnymas and other yogic processes occur spontaneously. All such
spontaneous processes are included in cala (dynamic or active) meditation. When this
cala meditation becomes mature and assumes the form of acala (steady or inactive)
meditation, it can be said to be the beginning of real dhyna, the seventh step of the
eight-fold path of yoga. The prior stage of cala (active) meditation is included in
pratyhra and dhran. That is why other schools of yogs consider dhyna to be a
very special embodiment of yoga rather that just yoga itself.

Control of physical senses is achieved through cala meditation, while that of the mind is
attained by means of acala meditation. In this latter meditation there is concentration of
mind and hence the existence of mind. The mature state of dhyna (concentration) is
called samdhi (state of super-consciousness and bliss), that state in which the mind
gets dissolved into prakrti (nature).

Milk can be converted into curd which can be further converted into butter and finally
into ghee (clarified butter), but this last one cannot be reconverted into butter, curd or
milk. In the same way the mind dissolved into nature becomes non-mind, devoid of any
deterioration or change. This changeless state ensures eternal happiness, peace and
bliss. It is free from the duality of pleasure and pain and is called the final relief from all
miseries or salvation or liberation. This is the end product of yoga.

6. Sdhan (spiritual practice)

Another synonymous term for yoga and dhyna is sdhan (spiritual practice). It means
the discipline for accomplishing liberation. Disciplining is practising the same kriya
(activity) repeatedly. It can also be called formal practice or continuity in daily
performance. Regular or methodical practice of any one of the various embodiments of
yoga is yoga sdhan.

7. The First Step to Yoga: Yama

First a seeker must purity his body and mind through yoga practice. This alone is not
enough, for when he seriously starts this uphill task he has to be constantly on the alert
to see that no new impurities creep in.

Yama and niyama (restraints and observances) are aids to purification. They help to
make the sdhan simpler. If they are neglected, many hurdles crop up during sdhan
and it takes a very long time to uproot these evils. To save time and energy, it is
necessary that one must resort to yama and niyama.
Yama and niyama build up an impregnable fort for sdhan. A seeker has to erect a
wall of yama in order that forbidden acts may not enter ones life.

Yama is designated as a mahvrata, a great vow. It does not recognise any bounds of
race, country or time. Therefore, it can be practised at any stage.

There are five disciplines of Yama described in Patanjalis Yogadarana. They are: i)
ahims, non-violence. ii) satya, truth. iii) asteya, non-stealing. iv) brahmacarya,
celibacy. v) aparigraha, non-possession.

I) Ahims (non-violence) This means not harming any living being by speech,
thought or action. Not only must a seeker, if possible, live in solitude, but he must
also try to shape an environment which does not generate any violence. If
through excitement a man becomes violent, he must calm his mind with love.
Violence is hatred, non-violence is love. Love is a great power to subdue the
whole universe.

ii) Satya (truth) Truth is defined as the quality which considers the inherent good
of all beings and in which there is no tinge of falsehood.

It is not possible to put into practice by a single effort the entire truth in its primal
form. It is therefore necessary for the seeker to continue to practice truth
according to his own capacity. He should observe silence and solitude as much
as he can: Where it is absolutely necessary he should speak, but speak briefly,
sweetly and only the truth.

iii) Asteya (non-stealing) This means never desiring to possess by mind or

speech either outwardly or secretly, the wealth of another. Accordingly one
should not take anything valuable or trifling belonging to others without their
knowledge.

iv) Brahmacarya (celibacy) Celibacy is giving up all sexual acts by thought,

deed, and word.

The young male and the young female, having attained their puberty find it very
difficult to conserve their sexual fluids because after puberty they have great
sexual desires. As a result of this their vigour flows out. The personality of both
the sexes goes on developing by the accumulation of sexual fluids and to
achieve a full growth of a being, one has to resort to yoga. By practising yoga,
the yog becomes rdvaret, one whose sexual fluid is sublimated and flowing
eternally upwards. To observe total celibacy is an uphill task, and therefore, one
has to suffer many an undesired discharge, whether they like it or not. Modern
physiological science boldly asserts that there can never be total celibacy. At a
certain time discharge does occur and it is but natural, they say. This statement
might be true, yet the yogi does become rdvarets through yogic transformation
or sublimation of sexual fluids.

It is but natural that from the beginning of childhood to its end, this vigour
continues to accumulate effortlessly and naturally in the body of a male or a
female child. If one can again attain that stage, then the similar process of
preservation of that vigour will naturally start taking place once again. That
natural stage is called Sahaja Yoga. Having worldly pleasure is quite a contrary
position to that of Sahaja Yoga.

As with the help of physical science an airplane, several tons in weight can be
flown high in the skies, so one can observe complete and undisturbed celibacy
with the help of the science of yoga. Nrada, uka, Sunaka and other munis,
Lord iva, Lord Krsna are but a few who did this and who were rdvarets.

In the common person, one who has a constant round of daily duties, sexual
desires awaken only at a particular time and under certain conditions. The
seeker, who stays in solitude and who constantly remains absorbed in yoga
practice, frequently experiences sexual desires. The reason for this is that the
center of enjoyment in the body is the same as the center of yoga. Just as a
ladder is a means of going up, as well as going down, so is sexual passion a
ladder for upliftment as well as degeneration. Even today in this world full of
indiscipline, we come across hundreds of brahmacris (those practising
celibacy). Yet it is difficult to come across an rdvarets yog (one who has
mastered total celibacy). Society gets a chance to see a person of that caliber
only once every five hundred to a thousand years.

v) Aparigraha (Non-possession) As long as life lasts, there always exists

needs, great or small. So the seeker has to possess something. Yet one who
possesses only the bare necessary things of life is the seeker with the great vow
of aparigraha. The above five disciplines are described in Yogadarana. In the
Hatha Yoga Pradpik there are ten disciplines: ahims, non-violence; satya,
truth; asteya, non-stealing; brahmacarya, celibacy; kam, forgiveness; dhrti,
steadfastness; day, compassion; rjava, straightforwardness; and auca,
cleanliness. We have discussed non-violence, truth, non-stealing, celibacy and
non-possession. Now we shall briefly define the remaining disciplines.

vi) Kam (forgiveness and forbearance) Neither loving nor hating persons
who do good or harm is Kam. Neutrally forebearing both feelings of attraction
and aversion the mind remains tranquil.
 vii) Dhrti (steadfastness) Steadfastness is the daughter of forbearance. By
pursuing the path of yoga, the mind, senses and prna keep steady in
performing the prescribed action; this is sattva dhrti (purity and steadfastness),
the highest form of steadfastness. Fickleness is a sign of non-forebearance.

viii) Day (compassion) The genuine concern for eradicating or mitigating the
miseries of others is day. Compassion springs from sttvic virtues. In the
rajoguna (activity) and tamoguna (inertia) one does not easily find compassion.
Compassion is born of non-violence and cruelty is the outcome of violence.
Cruelty causes pain. Compassion engenders happiness.

ix) rjava (simplicity) A simple and upright attitude in performing activities for
self or others. This humble attitude pervades body, senses and antahkarana2.

x) Mithra (temperance in eating) Eating a digestible and tasty meal for the
love of God while leaving the stomach one-fourth empty constitutes mithra.
One has to take food for the objective of mastering yoga and not merely for the
pleasure of eating. Overeating repels one from sdhan (spiritual practice).
Fasting with proper worship and observances does purify both the body and the
mind, but the results are not permanent. Furthermore, it increases weakness so
that one is unable to practice sdhan in it a proper form. He who practises
mithra with discrimination is forever on a proper fast.

xi) auca (purification) Purification is two-fold; internal and external. Cleaning a

body with soap and water is the external form of purification. Cleaning the
antahkarana3 by penance, knowledge, etc. is the internal form of purification.
When the mind is cleaned, action is automatically purified. Consequently, both
the body and speech start getting purified. One can remove evil thoughts in the
mind by keeping company with saintly people, listening to scriptures, and doing
spiritual practices.

These are the disciplines of yama. By pursuing them one can keep away the
ordinary ailments of the body as well as the common worries and conflicts in the
mind.

8. The Second Step to Yoga: Niyama

The seeker who wants to pursue peacefully the course of sdhan should give up
violence, non-truthfulness, stealing, promiscuity, hoarding, jealousy, impatience,
cruelty, overeating and other impurities. All these must be avoided and abandoned or
there will always be distractions and disturbances in performing sdhan. So that the
disturbances may be avoided, the Yamas are made imperative. Now in the section on
Niyama, certain actions to be performed are ordained.

The following five commandments are given in the Yogadarana:

i) auca (purification) We have already discussed this in the previous section.

ii) Santosa (contentment) The toleration of all mental agonies is contentment.
To feel happy with whatever you get through the will of God in the form of food,
clothing, etc. is also contentment. Neither to desire nor expect more than the
necessary requirements constitute contentment.

Discontentment creates several desires which disturb the mind, while

contentment keeps the mind steady and does not allow any disturbing waves of
desire to arise. Contentment is happiness and discontentment is unhappiness.
iii) Svdhyya (self-study) To listen, meditate and to think continuously of the
scriptures pointed out by the teacher and to study regularly and faithfully all the
eight-fold steps to yoga is svdhyya. This also includes japa (repetition of
mantra), worshipping and surrendering to God.
iv) hvarapranidhna (to dedicate to God all that one does, in body, mind,
and speech)

v) Tapa (penance, mortification or austerity) The body and mind become

purified through penance and thus one gains the ability to endure the dualities of
life. While performing tapa, one should see that there is no harm done to the
bodily health and that the cheerfulness of mind does not diminish.

The Yjavalkya Samhit has mentioned ten rules to be followed. They are:
tapa, santosa, stikya, dna, varapjana, siddhntavkyaravana, hri, mati,
japa, and homa. We have discussed santosa and tapa. Now we shall discuss as
stikya and the six other observances.

vi) stikya (faith) Faith comes through experience. Even the great scholars get
confused in deciding what is action or non-action or wrong action. But once the
seeker has his prna released, they are not at all troubled by this confusion
because they have an unshakable faith in knowledge determined by the guru
and the scriptures.

The seeker receives through correct sdhan divine experiences which are
mentioned by the guru as well as the scriptures. Thus by the coordination of
these three, the seekers faith is nourished. The knowledge acquired by yogic
experience possesses divine power. This divine power does not allow a seeker
to deviate from the blessed path.

vii) Dna (charity) Giving away wealth earned by justifiable means to a

deserving person is dna. To an aspirant, sdhan is everything and thus he
never hesitates to give away unneeded possessions. Most of all he must give
himself to sdhan. Without this dna, his sdhan never yields any result for he
does not have God dwelling in his heart.

viii) varapjana (worship of God) One should worship the divine with love
according to ones abilities. Since God cannot be directly perceived through
sense organs, one worships His symbols. The religious symbol or idol is Gods
Samketa or secret sign. These are not mere symbols but embodiments of
undying yogic experience. Through them one realizes truth.

ix) Siddhntaravana (listening to the doctrines) The doctrines of Vednta

Scripture are based on the experience of great sages. Thoroughly listening to
 them, the seeker can test these doctrines with his own experience. By comparing
ones spiritual experiences with scriptural doctrine one becomes established in
knowledge.

x) Hri (shame) Having acted improperly while pursuing the worldly or spiritual
course, one feels ashamed in his heart. This shame is a healthy sign of his good
intentions.

The spiritual aspirant is usually far beyond the bondage of worldly life. Yet to get
to the truth one has to accept the bondages of the spiritual life. This spiritual
bond which frees one from all bindings is not a bond at all, it itself is freedom.
The agitation in ones heart comes because one has broken out of these bonds.

xi) Mati (will or intelligence) Strong desire to perform acts ordained by the
scriptures is will. Everyone resorts to activities in which one has faith. The
previous happy experiences create faith and the earlier unhappy experiences
breed doubts. A seeker develops faith in those ordained actions of their earlier
impressions, ideas, experiences, previous births, etc. The buddhi (discriminative
faculty) of the antahkarana4 is also called mati.

xii) Japa (incantation) To repeat a mantra (sacred formula) uncreated by man

after receiving it with proper ceremonies from a guru. After the prna is released,
the anhata nda (spontaneous sound) reverberates and in it one finds the japa
of Rama or Om automatically being carried on. This anhata nda may be either
musical or non-musical.

Through the japa of this musical anhata nda, prna is controlled and comes to
have regular rhythm and with that the seeker gets the power to master his or her
sexual passions.

Japa is indeed a great tapa. It destroys the sins of the seeker and lands one at
the feet of the Lord.

9. The Third Step to Yoga: sana

The body is the first means of spiritual well-being. If the body is diseased, the mind
naturally will be full of diseases. The seeker should study and practice the various
sanas (postures) in order to make his body and mind healthy.

Through regular practice of various sanas (postures), fat is destroyed and the body
becomes thin, radiant and healthy. Finally, after all the nds (body passages) get
purified, the seeker enters the stage of meditation where they become stable. The
purification of body has an impact on the mind which also in its turn becomes pure.

It says in the Yogadarana: By performing various sanas, the seeker is able to arouse
the sleeping kundalin akti whose power does not allow the dualities like pleasure-pain,
heat-cold, etc. to afflict him.5

The andilya Upanisad says: He who has mastered the sanas has conquered the
three worlds.
Patanjali states that through the practice of sana the potential powers of the body
emerge and as a result the dual forces of nature no longer harass the yog.

It is mentioned in the Gherandasamhit: There are as many sanas as there are living
creatures, small and big in the universe.6

Since the sakma (with desire) seekers wish to get only wealth and sex through spiritual
practice, they should select and practice some twenty-five to fifty sanas or as many as
they can.7 The seekers, who already have prnotthna (the release of prana or vital air)
through the grace of God or guru, have not to learn any one of the yoga techniques
such as sana, mudr, prnyma, pratyhra, etc. These components come to them
automatically at the right time in proper measure and in correct form.

10. Kundalin (Spiritual Serpentine Power)

One who is not a seeker of worldly enjoyments, but a seeker of spiritual well-being has
to awaken kundalin akti (the serpentine power usually lying dormant). Unless the
seeker does this he will not reach his objective because the mainstay of yoga is
kundalin. It is the very entrance to yoga. Without it all means are meaningless. It is
impossible to obtain true knowledge through other means. This alone is the royal road
to jna.

In the center of the closed doors of moka (liberation) hangs a curious lock which
cannot be opened without a key. And that key is not available to just anyone. That key is
kundalin. This serpent kundalin is coiled up asleep blocking the path of the suumna
(median nerve passage) in the mldhra padma, (lotus at the base of the spinal
column.) Hence, no one is able to traverse that path. Worldly beings with its dormant
state indulge in mundane pleasures and as result they remain in bondage. The
sanysns (renunciates) with awakened state practice yoga and as a consequence they
obtain mukti (liberation).

It is a rare yog who can arouse the kundalin. Aspirants of some siddhis, unable to
arouse it, simply bow and turn away from it. There will be thousands of persons who
claim that they know kundalin and that their kundalin is awakened, but not one among
them has ever known what kundalin is. Only the one who knows kundalin knows yoga.

Acquainting a non-yog with the kundalin is many times more difficult than acquainting a
person blind from birth with the colors or a completely deaf person with musical notes.
Kundalin is believed to have more than one form. Yet its two basic forms subtle and
gross, are inclusive of all. The place of gross kundalin lies in the region of the
mldhra and svddhisthna cakras. In modern physiological terms, this region covers
the reproductive excretory systems. With the help of the gross kundalin one is able to
attain sabja samdhi. The subtle kundalin is the form of akti (energy) or prna through
which nirbja samdhi (the higher state of samdhi in which the mind dissolves or
becomes non-mind) is realized. Those who know yoga, propitiate Lord iva in the gross
kundalin form and akti in the subtle kundalin form. It is because of this that their
conjoined forms known as ardhanrvara (half male, half female God).

The existence of passion is the cause of birth and death. The death of passion is the
cause of immortality. In other words, it can be said that discharge of sexual fluids means
bhoga (sensual pleasure) and sublimation of sexual fluids means yoga.

When through the gurus grace kundalin is aroused, the cakras (nerve centers) and the
granthis (tangle of nerves) get pierced.

11. Susumn (Median Nerve Passage)

According to the science of yoga there are seventy-two thousand nads (body
passages), out of which d, pingal and susumn are the three main ones. Susumn is
the main nd among them.

Susumn is known under various names such as: unyapadav, brahmarandhra,

mahpatha, smana, mbhav, madhyamrga, etc. Only with the help of this nd can
a yog achieve the highest state. The sleeping serpentine kundalin lies coiled at the
mouth of the susumn nd.

d, pingal, and susumn, these three nads have their openings turned downwards.
d is believed to have the form of the moon; the pingal, the form of the sun and
susumn, the form of agni (fire).

As long as kundalin does not move up from the mouth of susumn, the yog cannot
become rdhvaret. First, kundalin must be aroused. Then it has to made uptrended.

Only after the kundalin becomes uptrended does it move away from the mouth of the
susumn. The susumns doorway at the base of the spine is also known as
brahmadvra, brahmarandhra, or haridvra. The tenth doorway is also called
brahmarandhra and the last gate of susumn located in the sahasradalapadma
(thousand-petalled lotus) at the crown of the head, too, is called brahmarandhra.

The jva (being) comes into a body by way of the susumn and therefore it has to take
this same course to move up. When the all-merciful guru blesses his or her faithful and
true disciple with the technique of yoga, the latter awakens the kundalin by means of
Jna, Karma or Bhakti Yoga and makes it uptrended. It is easy to awaken kundalin,
but it is extremely difficult to make it uptrended. This requires penance of many births to
accomplish. There are different means of awakening kundalin, yet all of these are
directly or indirectly linked with Hatha Yoga. Because of differences in individual
natures, some develop faith in the means of Jna Yoga, others in Karma Yoga and
some others in the means of Bhakti.

Susumn is a very important nd in the body. It is situated in the central part of the
body. d lies on the left part of the body and pingal on the right. d and pingal
conjoin themselves in the middle and assume the form or a third nd which itself is
called susumn. As long as the prna does not become powerful enough to convert the
apna vyu to flow upward, the sdhaka-yog is unable to become disinterested in the
fruits of his or her actions. When pratyhra is fully mastered, the prna becomes
extremely powerful and it impels the apna vyu to move upwards. When this apna
enters the susumn nd and begins to move up, all the cakras and granthis are pierced
and developed. As a consequence the susumn path becomes unobstructed. As the
vyus moving up the susumn become strong, the mind of the sdhaka-yog gains in
concentration. Finally he achieves the state of non-mind and merges into the Lord.
Prna and apna in that state dissolve into a single entity.

12. Cakras (Nerve Centers)

There are six cakras (psychic nerve centers situated in the susumn): mldhra,
svdhisthna, manipura, anhata, viuddha, and ja. Mldhra is at the lower end of
the spinal cord near the anus. Svdhisthna is behind the base of the sex organ.
Manipura is in the navel. Anhata is in the heart. Viuddha is in the throat and ja at
the mid-point between the two eyebrows. Above these six is the sahasrra cakra, (the
thousand-petalled lotus) wherein dwells the untainted God, who is beyond all duality.

Some assert that there are nine cakras and that is also true. They are: mldhra,
svdhisthna, manipura, anhata, viuddha, tlu (palate), bhr (between eyebrows),
nirvna (brain), and ka (crown). These are placed in the spinal column but their area
extends to the front side of the body. Manipura cakra is located in the back part of the
body but it spreads forward to the stomach. There is a similar spreading out of the other
cakras.

A cakra can be interpreted as a circle or a boundary. The excretory mechanism and the
reproductive mechanism of the modern science of physiology correspond to the
mldhra cakra and the svdhisthna cakra of the ancient science bf yoga. The
digestive mechanism of modern physiology corresponds to the manipura cakra. The
breathing mechanism of modern physiology corresponds to the anhata cakra. The
knowing or cognitive mechanism of modern physiology corresponds to the ja cakra
and sahasrra cakra. Just as modern science gives importance to sense organs and
their functions; likewise the ancient science of yoga gives importance to prna and its
various functions in the cakras.

Doctors are the discoverers of physiological functions. Yogs are the discoverers of the
cakras.

Just as the trunk of a tree, its branches, leaves, flowers and fruits are not visible in the
seed, so are the cakras not visible in the body of a non-yog. They do exist in a subtle
form in the body of every human being, but only after kundalin is awakened is one able
to experience their existence directly.

13. Granthi
A granthi is a tangle of nerves. In the science of ancient yoga there are three such
granthis: brahmagranthi, vishnugranthi, and rudragranthi. These three granthis are said
to be the mother of the three qualities of nature, sattvas (purity), rajas (activity), and
tamas (inertia). A seeker must untangle these three granthis or he cannot go beyond
the three qualities off nature to realize tman (soul).

a) Brahmagranthi
The Brahmagranthi is a great center of rajo guna (state of activity). The rmad
Bhagavad-Gt states: Know rajas (activity) to be the nature of passion,
springing from craving and attachment; it binds fast, O' son of Kunt (Arjuna), the
embodied one by attachment to action.8
The brahmagranthi is situated in the svdhisthna cakra. Sometimes it is
identified with the reproductive organ. However its boundary includes the entire
reproductive system and the excretory system. The yog after obtaining Gods
grace attacks the impregnable fort of the brahmagranthi and forcibly arouses the
sleeping kundalin. As a consequence, this awakened kundalin immediately
starts eating the seven elementary substances of the body (secretion, blood,
flesh, fat, marrow, bone, and sexual fluids). At this time the yog becomes very
pale, spiritless and almost insane, yet he is not in the least frightened of the
fearful form of kundalin. Finally the yog wins kundalin over, the rajo guna is
destroyed and he eventually obtains a divine body. This body is untouched by
death, disease or old age because it has been purified by the yogic fire.

b) Visnugranthi
The second granthi is the vishnugranthi which is located in the viuddha cakra.
Sometimes the tongue is called vishnugranthi. Once the act of piercing the
brahmagranthi begins, kundalin propelled by prna moves upward. At a later
stage it touches the viuddha cakra after having pierced through svdhisthna,
manipura and anhata cakras. But if the prna has not become strong enough to
stabilize itself in these cakras, it slips down. Whenever it does move up, it tries to
pierce the vishnugranthi.

In the beginning, the attachment under the tongue, called the sublingual gland,
gets pierced by the heat of prnyma. Within six to eight months, the tongue,
through actions of clana (moving) and dohana (milking), gets detached from the
attachment underneath. Having undergone these actions, the tongue impelled by
prna is drawn upward and then struggles to enter into the cavity behind the
uvula. The cavity behind the nose, under the forehead and behind the eyebrows
is called kaplakuhara or bhammaraguh. The vishnugranthi is the star center of
sattva guna. The rmad Bhagavad-Gt declares: Of these, sattva being pure
causes illumination and health and binds, O' Sinless One, by attachment to
happiness and knowledge.9 When this taintless sattva guna becomes powerful
in an individual passions and anger come under control. As a result, the seeker
obtains health, knowledge, renunciation and mental stability. One also gains the
power to subdue vicious actions.

c) Rudragranthi
The rudragranthi is the third nerve tangle situated in the region of ja cakra in
the forehead. Near that granthi there is an aperture that is called the tenth gate
by yogins. However some persons identify it with what modern anatomy calls the
uvula.

The yog who proceeds on the front path of susumn or the incomplete path does
not have the attachment under the tongue detached by the force of prnyma.
Therefore, one does not have the tip of their tongue turned upward in the cavity
of the tenth gate. Yet in ones own acquired stage he goes on sucking the
nectar-like juice through the power of meditation. Through this juice, the yog
becomes luminous and very intelligent, but is not able to attain a divine body.
 This granthi is a great center of tamo guna and it is pierced by anhata nda
(inner sound). The Bhagavad-Gt says: And know tamas to be born of
ignorance, deluding all embodied beings; it binds fast, O' Descendant of Bharata,
by negligence, indolence and sleep.10

When the person has tamo guna becoming powerful in him, he has no tendency
to be engaged in any activity. Heavy eating, long hours of sleep, sexual
indulgence, looking after ones own interest, never considering the welfare of
others, frequent quarrelling, never beginning the necessary work at the right time
or lacking the desire to complete work, are the results born of tamo guna. When
these are on the increase in an individual, he turns from a man into a devil.

The practice of yama, niyama, sana, and prnyma diminish the power of
tamo guna. Thereafter rajo guna predominates. However no sooner than the
process of penetration of the brahmagranthi begins than the rajo guna goes on
diminishing and sattva goes on increasing. After the brahmagranthi is completely
pierced, the rajo guna is conquered and the sattva guna predominates. With the
piercing and final clearing of the vishnugranthi, the yog becomes free from all
the bonds of prakrti (nature) and enters the region of tman. At last one becomes
one with Brahman (Absolute Reality).

13. Mudrs
Mudrs are the developed forms of sanas. In the sanas, bodily organs have the
primary place and prna takes a subsidiary one. In mudrs it is quite the opposite.
Prna has the primary place and the bodily organs have the subsidiary one. One mudr
can be practised in several sanas. This proves that sana is subsidiary and mudr with
its subtle process of prna primary. There are countless sanas and mudrs. Yet the
ancient teachers have given predominance to only ten. They are mlabanda,
uddiynabandha, jlandharabandha, mahmudr, mahvedha, mahbandha,
vipartakaran; vajrol, akticlana and khecar.11 These ten mudrs are the immortal
experiences of Kriy Yoga. A true yog will certainly realize them through proper yoga
sdhan.

The seeker who practises these mudrs daily and regularly will not have any fear of old
age, death, fire, water or wind.12

14. Satkarmas
Many teachers of yoga are of the opinion that the seeker who is congested with phlegm
and fat must carry out these acts of purification (satkarmas). These cleansing
processes also can occur as an action of prna automatically in meditation. The six
main satkarmas and their functions are:

l) Dhauti: to rid the body of phlegm and fat.

2) Basti: for purgation of lower intestines.
3) Neti: to cleanse the nostrils and air passages.
4) Trtaka: to strengthen the eyes.
5) Nauli: for abdominal purification.
6) Kaplabhti: for clearing the breathing passages.
15. Pranayama
When the soul departs from the body, breath also departs simultaneously. Soul and
breath have a very deep friendship and that is why among the techniques and
sub-techniques of yoga, prnyma is believed to be the main one. Prnyma, the
fourth limb of the eight limbs of yoga, is very important. If any yoga rejects prnyma, it
will cease to be yoga. This means that wherever yoga is being practiced, prnyma is
also being practiced, directly or indirectly. Without the practice of prnyma the
spiritual development, the attainment of God, soul, happiness, peace, knowledge or joy
is impossible. Prnyma is the soul of yoga. It is yoga itself. Whoever has relied on
breath has obtained the key to yoga and has taken a good path. So if one wants to
become strong, intelligent and brilliant and if one wants to come out of the sea of
insignificance, one should practice prnyma after learning it methodically from an
experienced guru.

The great yogs of ancient times never gave aktipta (transmission of spiritual energy)
initiation to anyone immediately. In this way the guru expressed fondness for the
disciple. In order to assist the disciple the guru would lead him on the path of
prnyma. The prna within a disciple can actually be activated in a few minutes
through aktipta initiation. But if the disciples prna is not strong they have to spend
many years in spiritual practice. For this reason, a proper study and practice of
prnyma is very useful. There are many kinds of prnyma but because of the
differences of individual natures they are not of equal use to everyone. One which is
useful to all is the anuloma-viloma prnyma (alternate nostril breathing). It is the
prnyma for purifying the nds.

There are eight other major prnymas besides anuloma-viloma (alternate nostril
breathing). They are: 1) srya bhedana; 2) ujjy; 3) stkr; 4) tal; 5) bhastrik; 6)
bhrmar; 7) mrch; 8) plvin.13

16. The Vayus (vital airs)14

The Yoga scriptures mention five prnas: prna, apna, samna, udna, and vyna.
The following is a brief summary of them.
1) Prna resides in the heart, the anhata cakra. It is yellow in color and it operates the
breathing mechanism.

2) Apna stays in the sphere of the anus, the mldhra and svdhisthna cakras. It is
red-orange in color and it operates the excretory and generative systems.

3) Samna is located in the navel, the manipura cakra. It is green in color and operates
the digestive system.

4) Udna is situated in the throat, the viuddha cakra. Its color is blue-violet. It helps the
digestive system and attends to the work of swallowing.

5) Vyna pervades the whole body. Its center is in the svdhisthna cakra. It is pink in
color and operates the system of blood circulation.
There are also five sub- prnas:

1) Nga: opens and closes the wind pipe.

2) Krma: closes and opens the eyes.

3) Krkkala: activates hunger and thirst.

4) Devadatta: induces yawning and separates the body from its subtle form.

5) Dhananjaya: breaks up or decomposes.

Chapter 2
CONCEPT AND TYPES OF MEDITATION
Why Meditate?
The main objective of meditation is to bring steadiness to the mind, which being very
sensitive, usually remains disturbed. A disturbed mind is not capable of finding a
solution to any problem. On the contrary, it may even confuse the problem further. A
person with a disturbed mind makes little or no sense of his situation and embraces
failure everywhere.

Whether one is male or female, young or old, rich or poor, learned or foolish, devotee or
atheist, ascetic or undisciplined, righteous or sinful, he is invariably in need of mental
peace. That is why one always makes every possible effort to attain it. A person who
does not have mental peace knows full well that the main cause for their unrest is his
desires. These desires, however, are usually so strong that in spite of such awareness
on his part, he is unable to give them up.

The four principal ends of human life are: dharma (living according to the ways of truth;
practice of religion), artha (acquisition of wealth), kma (fulfillment of desires) and
moka (attainment of liberation). One who strives for the first three ends is an ordinary
seeker; one who endeavours for final liberation is the true seeker. The former takes to
meditation simply to reduce mental unrest, while the latter undertakes it for eradicating
all mental vacillations.

Normally, every human being has to live in society. This usually contributes toward
aggravating the disturbance of the mind. One who hopes to find peace of mind has to
refrain from public contact, even for a short time, and find seclusion. That alone will
enable him to escape from new disturbances and find the solution to existing ones.

Sages have said that the tman (soul) is the source of all wisdom and from that source
alone, streams of wisdom flow into the heart. Deep thought will establish the truth of this
saying: A human being will attain wisdom only to the extent that his or her mind
remains peaceful and undisturbed. An empty pot floats on water, but submerges when
filled with water. Likewise, when the mind is filled with introspective thoughts, it sinks
into introversion.

The causes of mental unrest are single-mindedness and multi-mindedness. In the case
of single-mindedness, the mind is preoccupied with a variety of strong sentiments and
feelings about one subject. In the case of multi-mindedness, the mind is preoccupied
with a variety of strong sentiments and feelings about many diverse subjects. In both
instances the mind is disturbed.

Mental peace opens many closed avenues of wisdom and mental unrest closes many
open avenues of wisdom. Therefore, only that state of mind which generates mental
peace can bring wisdom. This means that the state of mind which goads the senses
and makes a person extroverted is undesirable and that which stabilises the senses
and brings introversion is desirable. Due to mental unrest, sometimes an intelligent
person will act even more foolishly than the foolish person. Mental unrest also creates
countless fantasies, which subside when the mind becomes peaceful. Meditation is an
unparalleled instrument for making the mind empty of any fantasy. In fact, it is the
panacea for all types of mental unrest.

Usually, there are a number of strong causes for mental unrest, but there is hardly a
single feeble cause for mental peace. Through meditation, the mind can be made
tolerant, calm and refined. In order for this to take place, it is essential that the meditator
remain removed from public contact for some hours daily. Unfortunately, mental unrest
cannot be removed by meditating for only a day or a month. To overcome such unrest,
regular and untiring efforts are required for many years. As the seeker goes on
eliminating and removing the causes of mental unrest, a state of mental peace is
created. In higher states of meditation, streams of peace start flowing into the seekers
mind, thus generating modesty, enthusiasm, courage and patience. Consequently, the
seeker becomes an addict of meditation.

Since meditation offers relaxation, it helps to remove all tensions, stresses and strains
of the mind. A ray of hope shines in the despairing mind, and it becomes tolerant and
restrained. In short, it can be said that the mind obtains fresh vigour or new life through
the practice of meditation.

As valuable pearls are obtained by diving into the deep waters of the ocean, so the
siddhis (miracle powers) and union with the Almighty are attained through meditation by
diving deeply into the region of the tman (soul).

What Is Meditation?
When thoughts are deeply concentrated in the region where the mind is focused (dhra
), or when they begin to flow continuously towards one centre of dhara a, it is called
dhyna (meditation). In Ptanjali Yogadarana, dhyna is described this way: When all
the thoughts get diverted to the point where the mind is fixed, without creating any other
flow of thoughts, it is called dhyna (meditation) by wise people.

During meditation, one is conscious only of the meditator, meditation and the object of
meditation (or the knower, knowledge and the known), and everything else is forgotten.
When one can meditate continuously for twenty-four hours, the meditation can be said
to have been mastered.

Meditation from a Psychological Viewpoint

To withdraw the flow of awakened life energy from various regions of the body and to
concentrate it in any one region is called dhyna (meditation). Though mind is only one,
it is called extrovert mind when its flow is in the external regions and introvert mind
when its flow is in the internal regions. Existence of gross as well as subtle thoughts
means the existence of mind. The thoughtless state is experienced only in sleep,
swoon, death, or samdhi. Mind keeps continuously thinking. The subject which is
pondered over by the mind is called dhara . After concentrating the mind over that
subject, meditation is generated. Thus a person is always doing meditation in one way
or another. There are two types of such meditation: One is svatantra dhyna
(independent meditation) and the other is paratantra dhyna (dependent meditation).
When one has to make efforts to make the mind introvert, it is called svatantra dhyna.
But while doing so, the meditation which creates hurdles or disturbances is called
paratantra dhyna.

Since both illusion as well as God is attained through meditation, both a bhog (person
of worldly and pleasurable pursuits) and a yog (person of spiritual pursuits) have to take
recourse to meditation. Extrovert meditation leads to unreality, unrest and sorrow, while
introvert meditation leads to truth, peace and bliss.

Causes for Introversion and Extroversion of Mind

In the conscious state, devoid of meditation, the senses are extroverted. In the
conscious state during meditation, the senses remain introverted. Even in sleep the
senses remain introverted. The mind naturally also tries to become introvert when the
senses are becoming introvert. Similarly, when the mind turns naturally to introversion,
the senses also try to become introvert. The link between the mind and the senses is
pr a (vital air)1 If any one of these three becomes unstable, it makes the remaining
two unstable. The stability of one brings the stability of the others. The senses become
active either when the mind prevails over pr a or when the mind does not create
obstruction in pr as effort for controlling the senses.
1
Hat,hayoga Pradpik 2:2
2
Bhagavad Gt 6:40
3
Hat,hayoga Pradpik 4-48
4
Goraks,a Paddhati 2:62
5
Bhagavad Gt 18:61 and 62.
6
Yogabhs,ya, Vibhtipda, 6.
Meditation is the best way to become introvert. Extroversion cannot be removed without
meditation. The senses, pr a, and the mind remain active during extroversion and
passive during introversion. If there was only the awake state, the world would be full of
mental patients and the life span of human beings would be decreased. Sleep ensures
rest for the body and the mind while also helping it to fight against diseases and death.
In the beginning, a person remains busy with external vision and is deprived of the inner
visualisation. But when that person becomes extremely tired of external vision, they
resort to the unknown path of inner visualisation.

Concentration is a Matter of Interest and Practice

Generally, the mind remains attracted towards myriad sense objects, and as a result, it
cannot contemplate deeply on any one thing. Without deep contemplation, it is
impossible to reach the tman (soul) or to attain wisdom. To attain wisdom, the
concentration of mind known as savikalpa samdhi (state of meditation having
subject-object or knower-known distinction) is essential.

If the mind is trained to contemplate daily on one thing, its power goes on increasing
and it can easily deal with difficult situations. Although at first this type of contemplation
may not appear easy, it really is. One just has to cultivate interest for it, and that interest
is generated through practice. For example, the concentration of mind which is found
among artists, writers, painters, musicians, as well as those persons who work with
self-confidence, is attained through practice.
Some persons cannot concentrate as easily as artists or individuals with
self-confidence, or as the seekers who have complete faith in God, guru and scriptures.
However, since every individual has an interest in one subject or another, one has to
assume that nearly everyone has the ability to attain concentration of mind. The interest
that is needed in Yoga however, should be of the type which gives rise to the quality of
purity.

Meditation is Universally Feasible

Every human being is contemplative by nature. Contemplation is a natural activity. But
like many other things, one does not adopt its practice for lack of interest. In fact, one is
unknowingly practising meditation during the waking state, while walking, eating,
drinking, sitting, getting up, speaking, etc. In short, in every state he is meditating. There
is not a single moment without meditation. It can be said that meditation is every
persons profession. Even at night people continue to meditate upon dreams. But not in
dreamless sound sleep. After all, one must have some rest.

One stands in need of rest after undergoing physical or mental fatigue. The body of the
manual worker and the mind of the intellectual worker become uneasy if adequate rest
is not taken after work. Like over-exertion indolence or over-resting also creates
uneasiness.

Hence, one should adopt the middle way. A manual worker should take care of his body
and an intellectual worker should take care of his mind. But the indolent person should
take care of both body and mind.

After the days toil, the mind and the body become automatically loose and ultimately
one falls asleep. This is natural rest and a natural state of meditation. If God had not
granted this natural gift, human beings would not be able to enjoy a long and healthy
life.

An Outline of the Path of Meditation

Mind is one, sense organs are ten, and sense objects are ten; but the desires are
countless. As a result, the mind remains scattered. First, the mind should be relieved
from this distraction and slowly led towards concentration. For doing this, one should sit
in a solitary place and try to close the doors of all the sense organs. Unless this is
achieved, the mental distractions caused by the sense objects will not come to an end.

In order to close the doors of the sense organs, it becomes necessary to lift the minds
control over them and to establish the control of pr a instead. Through such practice
over a number of years, the concentration of mind is gradually accomplished.

Meditation is the inner journey, the spiritual journey, the journey towards the Absolute or
the journey of divine Love.

Dhyna means concentration of mind. This state is known as sabja (with seed or
mind), savikalpa (with subject-object distinction) or sa prajta (with thought or
reasoning) samdhi. In this primary state of samdhi, various thoughts do exist, but
they all flow in a single direction. Since there is existence of mind in this state, it is called
cetana (active) samdhi.

Samdhi, the highest embodiment of yoga, is the end-product of meditation. In that

state there is no existence of mind. When the stage of concentration is crossed over,
the mind dissolves into nature, giving rise to nirbja (without seed or mind), nirvikalpa
(without subject-object distinction or asa prajta (without thought or reasoning)
samdhi. Since the mind becomes non-mind or inactive in this state, it is also called
acetana (inactive) samdhi.

It is not possible to reach samdhi, the highest stage of yoga, without elevating the mind
through its lower states, such as tandr (slumber), nidr (sleep), mrch (swoon), etc.
So one can hope to reach the summit of samdhi only after consistent practice of
meditation for many years.

Keys for Meditation

The mind remains extroverted because of sense faculties. It becomes introverted only
as its connections with the senses reduce. For this reason, one has to make use of any
one of the following three keys for meditation:
(i) To curb the existing thoughts and to prevent new thoughts from rising in the
mind in order to become thoughtless.
(ii) To have only desired thoughts in the mind.
(iii) To observe the thoughts in the mind just as a witness.

The first key is for thoughtless meditation, the second one pertains to thoughtful
meditation, and the third one is meant for spontaneous meditation. A reason-oriented
seeker prefers to watch the thoughts as a witness. An action-oriented seeker tries to
curb the old and the new thoughts. A faith-oriented devotee likes to have only desired
thoughts. All these three keys for meditation are equally good. There are no categories
like higher, medium or lower among them. It can be said that these keys establish the
three different branches of yoga: jna (knowledge), karma (action) and bhakti
(devotion) since they are meant for seekers of three different types of nature.

Various Types of Meditation

Meditation can be classified in different ways. The following are the few major
classifications of meditation based on different criteria;
(i) Wilful meditation and spontaneous meditation
(ii) Thoughtful meditation and thoughtless meditation
(iii) Meditation on form and formless meditation
(iv) Haphazard meditation and methodical meditation

Apart from these four classifications, there are further criteria to classify the types of
meditation, such as gross and subtle, dynamic and static, and individual and group.

Wilful Meditation and Spontaneous Meditation

In wilful meditation the pr a energy of the seeker is not released, while in spontaneous
meditation it is released. Any one of the three keys of meditation can be used in wilful
meditation. In spontaneous meditation, no such aid is necessary as the seeker simply
remains in a neutral state of mind. But whether one takes to wilful meditation or to
spontaneous meditation, it is advisable to understand all the three keys for meditation.

In wilful meditation, the reason-oriented seeker should remain a witness to the play of
mind and whenever that neutrality of observation is broken, it has to be carefully
regained. The action-oriented seeker practising wilful meditation should make efforts to
control the mind and should strive to re-establish it whenever lost. A devotee taking to
wilful meditation should maintain the continuity of the devotional feelings and whenever
the faith is shaken, it has to be retrieved carefully.

Regardless of whether the seeker is reason-oriented, action-oriented or faith-oriented,

in spontaneous meditation one has to play the role of a neutral observer or a witness.
However, one should not forget that in such meditation with the release of pr a
energy, only the stillness over the physical senses is to be attained in the initial stages.

During such initial period, many thoughts continue to appear as before since mind is not
yet controlled. But these thoughts do not affect the task of the physical senses being
quieted. The only condition that the seeker has to bear in mind during such meditation is
that the mind has not to exercise control over the pr a energy. In such a state, as long
as the mind refrains from controlling the body through pr a, it can be taken for granted
that the mind is put under the initial restraint. During such period, the mind remains free
from any control. At that time, if the mind feels interested in the activities of the body of
pr a, it becomes introvert, and if it is not interested them, it begins to roam here and
there.

In wilful meditation, the body, the neck and the head are made captive and kept steady.
Then the reason-oriented seeker tries to observe the menace of the mind as a witness,
the action-oriented seeker tries to observe the movements of breath in order to escape
the mental menaces, and the faith-oriented devotee either chants mantra (sacred
incantation) or contemplates the divine acts performed by various incarnations of God.
Even through such efforts to meditate, the pr a energy can get released and the
seeker may secure the right path. Lord Kr,s,n,a has rightly said: No one who strives for
spiritual upliftment has ever to tread the path of woe.2

The reason-oriented seeker, whether practising wilful or spontaneous meditation,

comes to know more and more about their mind through witnessing. In the normal
wakeful state, a worldly person living in society is not able to know all that is stored in
his busy mind. But when he meditates, his mind continuously goes on unfolding its
storage.

As a river flows from one place to another, so the mind moves from one thought to
another. As water runs downhill, so the mind is attracted by attachments and aversions.
This constant movement of mind does not make for consistency in meditation. If one
watches the thoughts created during meditation as a mere witness, one will be able to
find out toward whom, of what nature and to what degree one has such attachments
and aversions. It is only attachment or aversion which drags the mind toward unrest.
They are the enemies of mental tranquility. One does not need to create mental peace
nor roam in search of it; only mental unrest need be removed.
While watching the thoughts as a witness during meditation, one will be disturbed as
long as the senses remain extroverted. However, one will lose identity with the physical
self to the extent that introversion is attained. It is only because of its identification with
the body that the mind is not able to go down into the depths of the tman or soul.
Therefore, one should disregard the existence of the physical self to ensure that the
mind, which has gone deep into the realm of the tman, does not again surface on the
plane of the body and become extroverted.

Thoughtful (Savicra) Meditation and Thoughtless (Nirvicra) Meditation

As soon as a person sits for meditation and closes his eyes, a big congregation of
thoughts pertaining to various desires is held in their mind. As a result, his effort to
obtain peace is wasted. In order to escape from such a situation, the faith-oriented
devotee resorts to spiritual thinking, since it is not stained by attachments or aversions.

Merely observing the thoughts as a witness requires careful discrimination; hence that
technique does suit either the faith-oriented or the action-oriented seeker. So they adopt
the remedy which suits their nature. When a devotee resorts to spiritual thoughts for
curbing the unwanted worldly thoughts, his meditation becomes thoughtful. It is also
called sthla (gross) meditation. Even when the reason-oriented seeker observes the
thoughts as a mere witness, he or she is also doing such gross meditation because
there is prominence of perception.

A devotees process of thoughtful meditation is slightly different from that of the reason
oriented seeker. In a devotees meditation there is no perception, but creation. Creative
imagination and memory contribute greatly to thoughtful meditation.

Perception is that valid knowledge about sound, touch, sight, taste and smell which is
obtained through the channel of the sense organs. Both reflection and imagination are
supported by this perception. What is reflection? When a person experiences some sort
of sensation, there is an effect produced on the nervous system. As a result it leaves a
kind of impression on the mind. When such a prior impression gets stimulated again, it
is called reflection. In other words, the impressions gathered through the subtle senses
which are linked with perceptual knowledge are reflections.
What is Imagination?
When an idea or an image of a known person or a thing is conceived in the mind, in
their absence, it is called imagination. Memory is the storage of past experiences. It
always depends upon the direct perceptible evidences. Past experiences can be
reproduced by imagination too, but some new ideas get mixed with it. Memory is related
to the past, present, or no period at all.

It is true that imagination has its base in reflections; but if it is not supported by memory,
its very existence becomes impossible. In thoughtful meditation, one may contemplate,
with the aid of memory, on the mental image of the guru (master) or on the holy idol or
picture of a favourite God, or on the life events of various incarnations of God,
supported by scriptural memory. This type of meditation becomes quite easy if the
seekers mind is fully influenced by the magnanimity of God or the validity of the
scriptures.
The seekers task becomes easy if the mental image is created as soon as he starts
contemplating. However, before adopting this method, it is necessary that one practice
gross meditation by gazing with open eyes on the holy idol or picture, so that the
after-image becomes firmly fixed in the mind. In thoughtful meditation, one can use any
thought which generates purity (sattva). By contemplating upon the thoughts which
increase the attachments and aversions, passion (rajas) and inertia (tamas) are
increased; hence such thoughts are undesirable. Whatever good or bad acts a person
does in daily life are directly the results of the quality of ones thoughts.

During such meditation, one loses awareness of the physical self while contemplating
on the life events (lil) of the guru or God. Then introversion of the mind is generated.

This thoughtful meditation includes prayers and bhajanas (devotional songs). Silent as
well as musical prayers and devotional songs are the constituents of the meditative
process. One must link the mind with the meaning of each word of the prayer or the
devotional song. Both of these can be said to work properly only if they cause one to
forget about the surroundings and slip into deep introversion. Both can be recited or
sung individually as well as in a group. Singing the melodies of Indian classical music in
slow and lengthy tunes, or chanting Rma mantra, etc. are included among the
constituents of meditation. Lecturing on sacred topics and hearing the scriptures read
become integral to meditation when done with focused attention. Similarly, worship
when performed with faith assumes the form of meditation. In short, whenever one
becomes engrossed in any sacred work or art, he is, in a way, doing meditation.

As long as thought exists, mind exists. When thought ceases, mind also ceases to exist.
Thoughts do not exist in sound sleep, the unconscious state and nirvikalpa samdhi.
How can one conceive of mind in a corpse? And how can there be thought without
mind?

Here the question arises, Why should one have so much aversion towards the mind
and thoughts? Mind alone is the cause of happiness and misery or bondage and
liberation. In absence of mind there exists neither misery nor happiness, bondage nor
liberation.

If this is so, the approach of the reason-oriented seeker to meditation can be considered
to be the best. This person neither tries to annihilate the mind, as an enemy, nor wish it
long life as a friend. He just watches the mind and its thoughts and remains a witness or
a neutral observer. This person thinks, Let them be there if they are there.

But not all seekers are reason oriented. So, each seeker behaves in accordance with
his nature. A faith-oriented devotee does not want to annihilate the mind and the
thoughts; he tries to be friendly with the mind and lead it towards the stream of purity
(sattva) in order to make it pure. The mind thus purified takes the seeker to the kingdom
of God and ultimately gets itself dissolved into sattva guna (quality of purity), the source
of its origin.

What is the approach, then, of an action-oriented seeker? He also does not wish to
annihilate the mind and the thoughts. He knows well that the desires are the root cause
of the mind and its thoughts. So he tries to render the mind desireless and to make it
thoughtless thereby, through controlling the senses. He takes recourse to the practice
of sanas, mudrs, pr ymas, trt,aka, nda, etc., in order to relieve the body and
the mind from these desires. Moreover, in order to keep away thoughts during
meditation, they keep either closed or open eyes fixed on the tip of the nose or between
the eyebrows. With the steadiness of the eyes, pr a also stops moving and as a result
the mind, too, stops thinking. The action-oriented seeker does all this with great
patience and ability. Of course, in the beginning they find it difficult, but after regular
practice it becomes easier.

As soon as the mind begins to become thoughtless, awareness of the physical self on
the part of the seeker disappears.

The body of a person whose mind has become thoughtless will automatically roll down
onto the floor. The reason for this is that as long as the idea of keeping the body erect
remains in the mind, even in the minutest form, the mind remains linked with the body.

A thoughtless state can only be achieved when this concept disappears. As soon as this
happens, the seeker will fall down if they are standing and will roll down in any direction
if they are sitting. If this does not happen, it should be understood that he or she has not
become thoughtless. Even such thought as, I do not want to have any thoughts during
meditation is also a thought which keeps the activities of the mind alive at the
micro-level. It is not possible to become thoughtless with the help of the mind. For that,
one has to secure the aid of pr a.

During sa prajta samdhi, one conquers pr a and makes it subtle and refined, and
the body, due to internal cleanliness and purity, gets completely filled up with pr a.
Only then will the body remain straight with the head and chin steady. After that,
through increased practice, one naturally starts meditating on the region between the
eyebrows (bhrmadhya). Finally, when the subtle and refined pr a flows toward the
brain (brahma-randhra), the mind is carried away in this flow and becomes sublime; at
this point the mind is incapable of generating any thought. In the Hat,hayoga Pradpik,
it is said: In the middle of the two eyebrows is the seat of Lord iva. Here the mind gets
dissolved. Know that as being the fourth state, beyond the states of sleeping, dreaming
and waking. Time does not exist there.3

Meditation on Form (Gross) and Formless (Subtle) Meditation

In the Goraks,a Paddhati text it is said, Dhyna (meditation) is of two types sagun,a
(with form) and nirgun,a (formless). Meditating on the forms (such as those of the
deities or the guru) is saguna dhyna and meditating on the jyoti (inner light) is nirgun,a
dhyna.4 The great yog Gorakantha has pointed out nine spots for meditation: (I)
anus, (2) genitals, (3) navel, 4) heart, (5) throat, (6) tongue, (7) uvula, (8) frontal region
of the head, and (9) crown of the head. Meditating on the cakras means the meditation
in those nerve centres with their respective presiding deities. For example, one has to
meditate on Gan,apati, (the elephant god) in the anus region, on Brahm (Lord the
Creator) in the genital region, on Vis,n,u (Lord the Maintainer) in the navel region, and
so on. In the beginning, one has to meditate on gross forms, in the middle-stage on
subtle forms, and at the end the mind does not use forms while meditating.

In the Gheran,d,a Sa hit text, meditation is said to be of three types: sthla (gross),
jyotirmaya (luminous) and skma (subtle). When forms are contemplated upon, it is
gross meditation. When inner light is contemplated upon, it is luminous meditation.
Sage Ghera,n,d,a says, Serpentine kun,d,alin is seated in the mldhra cakra (basal
plexus). Jivtm (the personal soul), luminous like the lamp flame, is also located there.
One should meditate on this luminous flame as the brahma (cosmic self). That is called
jyotirdhyna or tejodhyna (luminous meditation). Such luminous meditation can also
be done in the frontal region between the eyebrows. This luminous meditation, both in
the basal plexus as well as in the frontal region, can be rightly practiced only by those
seekers whose pr a energy has been released through the favour of guru or God.
When the serpentine kun,d,alin Iying dormant in the basal plexus is awakened and
uptrended to reach the frontal region along with the soul, one should meditate on the
subtle kun,d,alin. That is called skma (subtle) meditation. In order to attain this type
of subtle meditation, one should practice siddhsana (adept pose) and mudrs like
mlabandha, akticlana, mbhav etc. under the guidance of an experienced guru.

Lord iva, the conqueror of Cupid (desire), is the rdhvaret (perpetual master of the
creative force, or one whose sexual fluid is sublimated). He has mastered mbhav
mudr and has passed on its knowledge to the favoured yogs. Sage Gheran,d,a
describes mbhav mudr as the state of beholding the tman (self) while gazing at the
lower lids of the eyes. This mudr is considered to be secret in all the tantras. The four
vedas, six scriptures, and eighteen puranas can be compared with a courtesan, while
mbhav mudr can be compared with a respectable lady of outstanding conduct.
Hardly anyone can approach her.

The yog who knows mbhav mudr is himself the trinity of the Lord-- Brahm, Vis,n,u
and Mahea. Yogs who surrender themselves totally at the feet of the Lord attain Self
realization and become one with the Cosmic Self.

In the opinion of Sage Gheran,d,a, luminous meditation is one hundred times better
than gross meditation, while subtle meditation is a hundred thousand times better than
luminous meditation.

Haphazard Meditation and Methodical Meditation

Meditating without understanding the principles, objectives, secrets and techniques of

meditation does little good; so much of the seekers time is wasted. If the meditator
cannot meditate methodically, they get dejected and their faith decreases day by day.
Haphazard meditation does not give much pleasure, and the seeker performs
meditation as a routine.

Fifty years ago, in the primary schools, the teachers punished the students by making
them bend down and touch their toes. This posture, which is known as
pdngs,t,hsana, helps digestion, increases hunger, and sharpens the intellect and
memory because the head is supplied with more blood. Haphazard meditation is just
like that: it never goes to waste. One receives benefits since ones powers of
contemplation and concentration are increased. A seeker, who has been meditating in
such a way, if given proper guidance, would make quicker progress than a novice.
Through methodical meditation, one begins to undergo pleasant and mysterious
experiences within a short time. As a result, the seeker becomes extremely interested;
but again, this is achieved only after adopting the path of complete surrender.

When pr a becomes powerful, certain activities (kriys) are automatically generated in

the body. To permit such activity without trying to stop it is called wara-pran,idhna or
aran,gati (complete surrender to God). A competent guru can generate such activity
in the body of a disciple through aktipta initiation, i.e. through transmission of spiritual
energy. On receiving aktipta, the pr a energy is released in the body of the disciple.

In the Bhagavad Gt, such release of pr a and surrender to God is indicated like this:
The Lord dwells in the hearts of all beings, O Arjuna, and by his my (illusion) causes
all beings to revolve as though mounted on a machine. Seek refuge in him alone with all
your heart, O Bharata, by his grace you will gain supreme peace and the eternal
abode.5

Thus the practice of yoga is automatically started; after that the seeker will not need to
learn yoga from anyone. That is why it is said: Only through the practice of elementary
yoga may the advanced yoga be known. Only through the practice of elementary yoga
is the advanced yoga generated. Therefore, one who is industrious and devoid of
idleness may, through the diligent practice of the elementary stages of yoga, continue
on into the advanced stages of yoga for a long time.6

CHAPTER 3
PRIOR PREPARATION AND TECHNIQUE OF MEDITATION

1. Where to Meditate?
A renunciate seeker, one who desires liberation would prefer to meditate in a solitary
place like the peak of a mountain, a cave, or a river bank. Practice of meditation
becomes steadfast with less effort if one meditates in a place which has natural beauty
and is very quiet and suitable in all seasons.

How can one imagine the existence of flies or mosquitoes in such places?

Even if such a place is available, one will have to leave it or reject it if one finds difficulty
in procuring food and bare necessities. Finding no such difficulty, one should establish a
small hut there, keeping only the minimum requirement of things.

If, by chance, more than one seeker is inhabiting that place it is all the better because
they will have the opportunity to discuss scriptures and exchange their experiences with
each other.

Now let us think about the seeker who is not a renunciate but lives in society. Among
such worldly seekers, those who are rich having palatial buildings and all material
facilities easily available, there is no need to worry. But those who are of the middle or
the poor class may have to face the problem of getting a separate room for meditation.
The house may not have adequate facilities, or the facilities may prove to be of no use
because of the large family. Some may hardly be able to afford to obtain a room or two
for the whole family. In such a situation, how can one manage to sit for meditation in a
separate room or in isolation?

It is true that a silent, holy, and isolated place is preferable for meditation, but such a
place is not easily available to all. However, this should not worry the seeker.
Enthusiasm to meditate is the main thing and if such enthusiasm is there, the place
becomes secondary. The imperfections of the place may be overcome by creating
silence, by ignoring completely the external sounds, and by believing firmly through the
introversion created that one is meditating. One can also generate a holy atmosphere
by remembering guru and God.

Love for meditation itself makes the mind introverted, and it can not be made
extroverted by any disturbance.

Lamps lighted with ghi (clarified butter), incense, fragrant flowers, and images of those
in whom one has faith are effective in creating an atmosphere in the meditation room
which will inspire the seeker. However, again, one should not worry if such things are
not available. Love does not need any exterior materials because what is required by it
is found within itself.

It should never be forgotten that inconvenience is the only convenience and that
convenience is the only inconvenience. Inconvenience is inevitable for development
and it should be taken as the grace of God. Great enthusiasm for meditation,
unparalleled devotion to God, unlimited love for the guru, faith in scriptures, knowledge,
renunciation, and self-confidence are the basic requirements for a seeker. These
should be called real conveniences. Without them, all other conveniences available
have no value for success in meditation.

2. Time for Meditation

The seekers who live a worldly life find it difficult to devote adequate time to
meditation. Those who cannot devote enough time or observe regularity do not
succeed. The seeker should work out a convenient daily not forgetting to include the
possibilities of exceptional circumstances. Only after that should they begin to practice
meditation regularly, otherwise they will get discouraged due to interference.

Morning, noon and evening are the most favorable periods for meditation and as far as
possible, one should practice during these periods. The reason is that the natural
silence affects the internal state of the seeker and helps one to meditate more easily.
The seekers leading a worldly life and doing willful meditation should meditate daily for
fifteen minutes to one hour, according to their convenience. At other times, whenever
possible, they should mentally repeat the name of God. That will keep up their
devotional spirit. However, such seekers, if they are practicing spontaneous meditation,
should devote one to one and a half hours in one sitting. They should also fix a
convenient time, keeping in view their circumstances.

The renunciate seeker practicing spontaneous meditation should meditate in three

sittings every day. In the beginning, each sitting should be of one hour to one hour and
a half. After every fortnight, half an hour can be added to each sitting. Finally, they
should reach the duration of three hours for each sitting. It is enough to meditate for
nine hours daily. After that they should study scriptures in their extra time.

3. Environmental Conditions and Meditation

A renunciate seeker usually resides in a solitary place and his main activity is spiritual
practice. His environmental surrounding does not generally create problems. It is true
though that sometimes one undergoes physical or mental disturbances, but they do not
last long.

The problem of the seeker leading the worldly life, however, is acute. Usually one gets
tired due to the external worldly activities and surroundings at home which also may be
noisy. Moreover, their worldly worries as well do not allow them to have mental peace.
In this condition, they may not feel interested in meditation. If such a disturbed situation
arises only occasionally, it is better not to meditate at that time. Instead, one should
read scriptures, say prayers, chant mantras or sing hymns according to ones liking. But
if the environmental conditions always remain unfavorable, one should try to ignore
them. Otherwise one can never practice meditation.

4. Prior Preparation Necessary for Meditation

In preparation for meditation three things are essential: physical fitness, eagerness to
meditate, and mental pleasure. Otherwise meditation becomes routine and the mind
remains extroverted. To maintain bodily fitness, one must keep the body clean by
bathing regularly, particularly prior to meditation.

Too much food and insufficient exercise to aid digestion, promote sickness, while
generating sleep and idleness; this condition also dulls the mind and increases sensual
desires. Whereas food taken in less quantity is quickly digested and this helps keep the
body fit, the mind calm, and the sensual desires reduced. As sensual desires decrease,
self-control increases and the intellect is sharpened.

By pouring cold water on the head tired with too many thoughts, the mind becomes
calm and mental unrest, worries, etc. diminish. Rajogun,a (activity) and tamogun,a
(inertia) will also decrease.

One should, of course, go to the toilet before meditating so that one is not disturbed by
such matters. However, if such needs arise during meditation, one should attend to
them and then continue with the meditation.

After doing these things, one should try to remember the guru or God in whom one has
great faith; consequently, the mind will become eager to meditate. However, if one has
little faith, the mind will not be able to concentrate easily. In fact, the mind must have
strong attraction towards the object upon which one intends to meditate. In order to
create such attraction, it is necessary that one understand the importance of the object
of contemplation.

If one makes the prior preparations mentioned above, ones mind will become
engrossed in meditation quickly, and as the practice matures, one will begin to undergo
divine experiences.

5. Technique of Meditation
The seeker should consider the room for meditation to be the temple of God and should
enter it with love, faith, devotion, enthusiasm and delight. Both body and mind are
important in spiritual practice. If he is not energetic, he may not get the desired results
out of the practice.

It is best for the seeker to sit on a mattress which is at least as wide as a bed. It should
be neither too thick nor too thin. It should also not be too soft. It should be spread on an
even floor. Having sat on the mattress, the seeker can begin meditation keeping the
following instructions in mind:

a) First of all, one has to sit in a comfortable position and pray

For meditation, one has to sit only in that sana (posture) which is easiest
and in which one can sit comfortably for a long time. Having decided on
the sana in which one intends to meditate, one should remain quiet for a
few moments. Then one should pray to ones guru or God, in whom one
has great faith. One may say the following prayers with much devotion:

O Lord,
Lead me from illusion to reality,
from darkness to light,
from death to immortality.

O Guru,
You are the trinity of the LORD.
The creator, the maintainer and the destroyer:
You are the ultimate cosmic SELF
At thy holy lotus feet, I prostrate.

O Lord (or O Guru),

Through Thy grace help me to meditate upon thee,
in the very best way possible.

One can also say any other prayer of ones choice.

Whenever anything is done with self-confidence, the mind experiences

natural peace, which in turn helps in keeping the mind absorbed in the
task at hand. Prayer said with self-confidence and faith purifies the mind
and fills it with love and devotion. Prayer is an unfailing device for bringing
introversion of mind.

b) One has to meditate continuously for one hour and not open
the eyes at all during this time.

Many seekers may not be accustomed to sitting and meditating, and for
them, it may be inconvenient and even tedious to sit for two or three
minutes. They will think: How is it possible to sit and meditate for one
hour in the same position without opening the eyes? They need not worry
about it. It may seem formidable from their point of view, but it is quite a
trifling matter. They should not forget that they are able to do many things,
even without practice.

Mind enjoys doing what it is interested in. No sooner does it become

enamored than it is directed towards the subject of its liking. A seekers
mind will surely be interested in the technique of meditation which is
shown here. Hence there will not arise any problem about inconvenience
or boredom. Not only that, but the seeker will find that one hours time
seems short for meditating.

Because one is more easily disturbed or distracted through the sense of

sight than through any of the other senses, a beginning meditator should
keep his eyes closed all the time while practicing meditation. It is essential
that the eyes be kept closed for attaining introversion. Of course, one can
eventually keep them open after doing considerable practice of meditation
with closed eyes. However, if that proves too distracting, it is better to
meditate with closed eyes.

c) External noises are to be ignored and one should keep from

thinking about what is happening around you.

The sense of hearing comes next to the sense of sight in causing

disturbance during meditation. By closing the eyes the seeker escapes
the disturbance caused by sight; but what about the disturbance caused
by sound? Of course, ears can be closed with the fingers, but that is an
ordinary remedy. If the seeker controls the sense of hearing by not
indulging in external sounds or by ignoring them completely, his mind is
not disturbed in spite of the noisy surroundings. His firm determination to
meditate helps him in ignoring the noises and attaining introversion.

As a log tied with a big and heavy stone sinks deep into the water, while
tons of stones filled in a wooden boat do not sink, likewise, internal
attraction makes the seeker introvert and external attraction makes him
extrovert. If one often hears external sounds and thereby remains aware
of what is going on around him, he must believe that he is not yet properly
settled in meditation. Hence, one should not allow the mind to go towards
the external sounds and surrounding activities. Only then is it possible to
go down easily into the depths of the tman (soul). Even if the seeker is
meditating in very noisy surroundings, he must forget about its existence,
open the closed doors of the temple of the mind, and enter into it with
delight.

Apart from the sounds, one should not concern himself with even flies or
mosquito bites. One has to ignore such disturbances. If one keeps his
mind attached to the body by responding to such external disturbances,
one may not be able to reach the depths of the tman (soul).

d) After the prayer, one has to do fifteen to twenty drgha

prn,yma (slow deep breaths) during which the body should
be straight but not tight, and the gaze of the closed eyes should
be mentally directed to the tip of the nose.

One should begin counting the breaths in the following manner: While
inhaling one may mentally say (Rma and count one while exhaling. Like
this one may continue saying and counting Rma-one, Rma-two,
Rma-three, and so on, trying to keep the mind engrossed in it. At the
same time, one should try to establish which organs are being affected by
the air during inhalation. Of course, in the beginning, it is difficult to
determine whether the movement of the air is shallow or deep. However,
as one continues with the practice, ones observation becomes more
acute and then it will be easier to make this judgement.

If one forgets to count the breaths, one should start again: Rma-one,
Rma-two, etc. It is interesting to note that one will make mistakes in
counting as the absorption of mind becomes deeper. Ultimately one
begins to experience the state of tandr (slumber) and counting stops
automatically.

Any other mantra may be used instead of Rma, such as Aum, Soham,
Kr,s,n,a, iva, etc. This type of meditation is easy and well known and is
variously called Ajap Gyatr, Hansa Mantra Japa, or Ajapajapa.

When a seeker gives importance to Japa and repeats the mantra (or
Gods name), he considers Gods gross or subtle form to be subsidiary. In
the same way, when one attaches importance to Gods form and
meditates on it, one considers japa to be subsidiary. The seeker chooses
either way in accordance with their liking. Therefore, it is not specifically
instructed whether one should do japa or meditate on Gods form.

If repeating Gods name assumes the form of dhran, (fixity of mind), it

results in concentration of mind and if it assumes the form of mantra, it
becomes japa.

In drgha prn,yma, inhaling and exhaling should be done very slowly

through both nostrils simultaneously, and in such a way that the faint
whisper of the breath is audible from the throat region. This whisper-like
sound is created due to the rubbing of air inside the throat. Moreover, it
should be ensured that the breath is long and deep enough to reach the
navel region. The breath should not be inhaled or exhaled in haste, and it
is not to be retained either inside or outside. After long practice, the breath
becomes deep enough to reach the mldhra cakra (basal plexus). At
that time, the three locks: basal lock, stomach lock, and chin lock, occur
automatically. But a beginner should not bother about these locks. They
should concentrate only on deep breathing.

While doing drgha prn,yma, one should keep the spine straight yet
loose, not tight or stiff, so that the air moves in and out easily without any
resistance. By doing so, the air moves into the sus,umn, (median path).
There are two paths of the sus,umn,: prva madhyama (front median
path) and pacima madhyama (rear median path). Both these paths pass
through the regions of various cakras, i.e., mldhra, svdhis,t,hna,
man,ipura, anhata, viuddhkhya, ja and finally reach the
thousand-petalled lotus in the crown of the head. However, the front
median path proceeds through the anterior side of the body, while the rear
median path passes along the posterior side, through the spinal column.
The air does not flow through the middle passage of sus,umn, as long as
ones body is full of impurities. When the breath flows through this middle
channel, concentration of mind is generated.

The mind usually remains diffused before meditation. It is dragged into

various divergent currents of desires. In order to overcome such diffusion
of mind, drgha prn,ymas prove very useful.

Modern anatomy accepts eight bodily systems: circulatory, respiratory,

digestive, excretory, reproductive, nervous, skeletal and muscular. Out of
these, the respiratory system being of vital importance to life and even to
death or disease can be called the driving force of the body. It has an
equally great impact on the mind. Peace or unrest of mind are very much
dependent on the condition of the respiratory system. Respirations are the
strings of the musical instrument of the mind. By attuning these strings
properly, the mental instrument will resound the melodious music of peace
and will make even the miserable life full of eternal happiness.

Thus prn,ymas are extremely useful for the spiritual seeker. In fact,
there is no better penance than the practice of prn,ymas, through
which the impurities of the mind are removed and the real knowledge
dawns.1 As the dross of metals like gold is removed by heating them in
the fire, so also the dirt of all the senses is removed by the practice of
prn,ymas. Drgha prn,ymas also helps the beginner in achieving
purification and stability of mind.

Meditation may begin even without first doing any prn,yma. However,
if meditation is practiced after drgha prn,yma, the body will be much
less tense and the mind calm. Regular practice of prn,yma prior to
 meditation not only aids and increases the power of concentration but also
generates deep feelings of peace; both of these will greatly hasten ones
progress. When prn,yma is regularly practiced independent of
meditation, one need not spend additional time on it at the time of
meditation. Three to five deep breaths should be more than enough.
Instead of drgha prn,ymas, one can choose to do anuloma-viloma
(breathing through alternate nostrils) or bhastrik (below blowing)
prn,yma.

e) Keep the body relaxed and make the prna (vital air) free from
the control of the mind. Do no stop any physical activity if it is
generated spontaneously.

After the prn,yma or deep breaths, meditate by keeping the body

straight but relaxed. The body is not held tight but kept relaxed and
comfortable. Withdraw the control of the mind over the prn,a and allow
the prn,a or life force to move through the body with full freedom. Then,
one has not to bother if the body bends or falls down in any direction. In
other words the relationship between the body and the mind is broken,
giving full freedom to the prn,a which will try to keep the body
continuously in comfortable positions. Therefore, all that one has to do is
to relax the body and leave the subsequent functions to prn,a, which is
the guiding vital force or the protecting energy residing in the body.
Through this very technique, one will be able to experience bliss.

If one tries willfully to keep the body straight by holding it tight, the mind
cannot go into the depths of tman (soul) or become introvert. One cannot
hope to cross the river by rowing an anchored boat. So also one cannot
attain introversion by keeping the mind attached to the body. Hence the
connection between the mind and the body has to be severed by
releasing the prn,a energy.
1
Yoga Bhs,ya, Sdhanpda, 53
2
The eighteen parts of the body are: big toes, ankles, calves, knees,
thighs, anus, perineum, genitals, navel, heart, back, neck, throat, palate,
nose, mid-point between the eyebrows, forehead and crown of head.

After the release of prn,a energy, spontaneous bodily movements occur.

As a result, the seekers body changes various postures (sanas) instead
of remaining steady. Of course, such movements are favorable to
introversion of mind and not obstructive. A person changes position two or
three times during sleep, but he is not aware of it. Similarly, in the waking
state, artists and those people who have become so engrossed in their
work will change position without being aware of it and without disturbing
the concentration of the mind. In the same way, the seeker whose prn,a
energy is released may also change posture (sana) automatically and
not be aware of it. When this happens, one should not stop it. At the same
time, one should not change the posture with ones will, since this will be
done by the all-wise protecting energy residing in the body. Moreover,
 when such changes are taking place, one should not pay any attention to
them and thereby allow the meditation to be disturbed. Yet while changing
the posture, if the mind does happen to come to the surface and becomes
concerned with the activities of the body, one should quickly try to return
to the original state of introversion. However, it may be remembered that
during meditation on the eighteen vital parts of the body2, one must keep
the mind steady on those parts only in order to achieve the necessary
concentration.

Actually, one can meditate while sitting, standing or Iying down either on
the back or stomach. When the meditation is automatically generated, a
seeker in a sitting position might lie down, one in a Iying position might get
up, and one in a sitting position may even stand up. Once such
experiences take place, know surely that the meditation has begun. After
the release of prana energy when the kun,d,alin akti (serpentine power)
awakens and takes possession of the seekers body, one will begin
performing sanas, mudrs, prn,ymas, pratyhras, dhran,s, etc.
automatically. One will also dance, sing classical songs or Rmadhuna
(repeated chanting of Rma mantra), shout, laugh loudly, speak
meaninglessly like a neurotic person, or weep so tragically as to move
ones heart. One will also visualize various pleasant and frightening
scenes and yet, all the time, be in deep meditation. These experiences
are varied and specialized. Therefore, it is difficult to describe what will
happen and what will be seen during meditation.
It will do if one simply calls it the play (ll) of God. Only when this play of
God subsides does the body remain steady and the head and chin
become erect. Subsequently, the real concentration of mind, or the state
of pranta-vhit, sa prajta, savikalpa or sabija samdhi is
generated.

One who adopts this technique of meditation and practices it precisely

and regularly will soon find it to be very interesting. He may start loving
meditation which he may not have liked previously. One enjoys it to the
extent one sticks to the instructions or the method prescribed. Within a
short time, ones prana energy will be released and one will undergo
various spiritual experiences. Such experiences prove to be very helpful in
enhancing the seekers enthusiasm for spiritual upliftment.

6. Some Additional Instructions

One who practices this technique of meditation should keep the following additional
instructions in mind:
(1) One should practice this type of meditation daily for an hour in the morning and an
hour in the evening.
(2) The mat or the padding for meditation should be of bed size so that one can
meditate even while Iying on it.
(3) The mat should be kept in such a place that even if physical movements take place,
the body does not strike against a wall or any piece of furniture or any other object in the
meditation room.
(4) Burning objects like candlesticks, butter lamps, incense sticks, etc. should be kept
on the altar at a safe distance to avoid a fire accident.
(5) After the release of prn,a energy, one should meditate in isolation.
(6) Meditation should not be ended abruptly. One should come out of it by establishing
minds control over the body and making the mind slowly extrovert.
(7) One may keep a diary in which the daily experiences of meditation are noted
regularly. It should be written in brief and only true experiences should be noted. One
should not include imaginary experiences in order to impress others.
(8) The experiences of meditation should not be discussed with any other person
except ones guru or a brother/sister disciple who also practices (this) meditation.
(9) One should talk about the spiritual experiences to other seekers only if and when it is
necessary. They should be narrated in their true from and without any exaggeration.
The reason for narrating the experiences should be to remove the other persons doubt,
fear, or ignorance and not just to satisfy their curiosity, nor to enhance ones own
importance. Otherwise, both will be led astray.
(10) Whenever necessary, one is directed to obtain guidance from a guru in whom one
has great faith. It is not advisable to seek guidance about this from more than one guru.
(11) At the end of every meditation session, one should sit for sometime with closed
eyes and sing dhna (chant) or hymns.

7. Should One Meditate in a Group or Individually?

Group meditation, though of a primary type, is advantageous to the seeker in the initial
stage. Group meditation, when done with correct technique, also results in spiritual
experiences. Some persons have such experiences earlier, while others have them
later. In group meditation, those who gain experience earlier provide examples and, as
a result, the discouraged seekers are encouraged to continue with their practice. The
green sticks of wood are also reduced to ashes when burnt with the dry ones. In the
same way, the seekers of ordinary caliber can meditate at their best when they
participate in group meditation along with advanced seekers.

Through group meditation, a seeker qualifies himself for practicing individual meditation.
However, there is no hard and fast rule that one cannot meditate in isolation without
having first practiced in a group. On the contrary, a seeker of a higher caliber need not
practice group meditation, but if one does, their meditation experiences may provide
strength and encouragement to novice practitioners.

Sometimes, in individual meditation, one may become lazy or have frightening

experiences. As a result, one may lose enthusiasm. Through participation in group
meditation, one may make quick progress while facing less difficulty. Also, one may
thereby gain courage to fight against the difficulties which do arise later.

Thus, group meditation is beneficial to all. However, after having made certain progress
with a group, one needs to meditate in isolation. If a very evolved yogi presides over a
session of group meditation, it is worthwhile joining in, since it is very fortunate to have
the opportunity to meditate in the presence of such a person. It can be considered that
one has obtained fitness (adhikra) just to be in the presence of an elevated soul or to
stand in line with those who seek liberation.

An experienced yogi makes the methods, techniques and secrets of meditation clearer
through demonstration. This, in turn, enhances the faith, enthusiasm and liking for yoga
among the seekers, thus creating a zeal to continue to practice.

Even a favorable glance from an evolved yogi is good enough to get the prn,a energy
of the seeker released. This is known as aktipta or the transmission of spiritual
energy from a guru to a disciple. aktipta can be transmitted not only to an individual,
but also to a group or even to a large mass. However, the result will much depend upon
the stature of the presiding yogi and the receptivity or fitness of the seekers participating
in the group or mass meditation. Genuine interest and eagerness on the part of the
seekers can produce wonderful results and all the participants of group or mass
meditation can experience the release of their prn,a energy. Thus all can enter into
meditation at once.
There will, of course, be exceptions because the mental states of those participating will
not be the same. Some will be just below the external level of the mind; others will be
somewhat deeper, while others will be at a much deeper level. Yet the entire group or
mass will appear to be in the depth of meditation. The facial expression of a seeker who
is in deep meditation will appear to be innocent and serene, while the face of one in a
less profound state will be somewhat stiff, though pleasant; but the face of the seeker
whose meditation is at a superficial level will appear serious and somewhat dull. During
deep meditation, one undergoes spiritual experiences. A less profound type of
meditation will also give pleasure, while a light or surface type of meditation will create
faith in the seeker that he is making progress.

CHAPTER 4
AKTIPTA INITIATION IN MEDITATION

1. akitpta or Transmission of Spiritual Energy

What is known as aktipta in Tantra is called anugraha (grace) of God or guru in the
Bhakti and Yoga paths. An able guru can give aktipta to many aspirants at a time if he
or she so desires. Traditionally, aktipta is given to only the deserving ones. This does
not mean that those who are unfit or who are not qualified as deserving ones will not
receive the benefits of the gurus grace or aktipta. The gurus grace is very generous,
and like the rain, it falls equally on all. However, according to their degree of fitness,
some aspirants derive its benefits quickly and completely, while others are benefited
slowly and to a lesser extent.

Rain nourishes the seeds of the banyan tree and an okra plant equally. The okra plant
grows, but it will never become as big as a banyan tree, no matter how much
nourishment it receives. Likewise, the river may flow uniformly over a jug, a water pot
and a barrel, but each will be filled with water according to its capacity. This natural limit
of capacity or ability is called adhikra (fitness).

Prn,a is aroused through aktipta initiation, and those seekers who are already
treading the path of yoga, bhakti or jana are more affected. This is due to the fact that
the body of an action-oriented person, the mind of a devotee, and the intellect of the
reason oriented person are well-trained. aktipta also affects, to a greater extent,
those who love physical exercise, those who eat less, and those who observe celibacy.
aktipta works to a lesser extent and more slowly on old persons and those who are
predominantly tmasic (inert) or rjasic (lustful). Old persons, women, boys and girls
often begin performing asanas, mudras and prn,ymas spontaneously during
meditation after receiving aktipta initiation, and many of them even reach the stage of
mrch (yogic swoon). The swoons they attain are of many different types.

At first they enjoy these experiences, particularly after coming out of the swoon, since it
is mistakenly considered to be nirbja samdhi. Later, however, they do not derive much
pleasure either during or after the experience.

2. Fitness for Receiving Gurus Grace

Only that aspirant who enjoys the practice of yoga much more than worldly life
becomes fit for anugraha (grace of the guru), and through such practice the seekers
attachments go on decreasing and his detachments increase.

However, if a seeker does not spend adequate time practicing yoga and remains very
involved with worldly activities, he cannot make much progress, even after receiving
aktipta initiation. The seekers with desires are not able to undergo the rigorous
disciplines required for attaining sabja and nirbja samdhi, since they lack qualities
such as jna (knowledge), vairgya (detachment), dhairya (patience), utsha
(enthusiasm), etc. Providing they work hard, the best that seekers with desires can
hope for through the practice of yoga is the stage known as murcha (yogic swoon).
None of its aspects are to be condemned, but it is not samdhi.

Savikalpa samdhi can only be attained by that desireless seeker who has found favor
or grace of guru or God. The remaining desireless seekers who have not found such
favor will not be able to reach that stage. Salvation or liberation is the result of anugraha
(grace or favor) only.

It is of interest to know why there is a tradition of giving aktipta initiation only to

deserving persons, even though it is true that it does not do any harm to the seeker
even if one is unfit. Even the most ignorant and sinful person may be able to attain God,
if by chance, past impressions of spirituality are awakened making them strive hard to
achieve further enlightenment. That is why it is said that even a little spiritual practice
can relieve the seeker of great danger. Thus it is possible even for an unfit person to
receive aktipta initiation of gurus grace.

But, here it should be pointed out that even if an unfit person is bestowed with aktipta,
he or she may not be able to handle it properly for want of the sense of self-sacrifice or
surrender to God. The way to God is the path of complete self-sacrifice and total
surrender of all desires. Not only is this path very, very long, but it is also full of
obstacles. Those seekers who have a multitude of desires yet still say that they have
surrendered themselves to God are in illusion. The type of surrender and self-sacrifice
needed for spiritual enlightenment can be offered only by an extraordinary seeker.
Generally, most seekers have a strong desire to attain miraculous spiritual powers. If by
chance they get even one such power, they start to demonstrate it like a magician and
subsequently turn away from further spiritual practice. On the other hand, if they do not
come across any such spiritual power, they begin losing interest in yoga and ultimately
give it up.
Thus a person goes on fighting the battle between worldly attractions and spiritual
attractions over many lifetimes. Finally, in some birth their love for God and liking for the
spiritual path become strengthened and they come to be a genuine aspirant. Such an
aspirant is fit for receiving aktipta initiation and practicing yoga. This shows that even
if an unfit person receives aktipta initiation, they may not be able to take adequate
advantage of such favor in their present life. The grace will be wasted on them.

3. Types of Seekers

There are two types of seekers, the sansar or one who lives a worldly life, and the
Sanyas, the one who has renounced worldly life. The sansar seeker has a
predominance of worldly desires, and the sanyas seeker has only yogic desires. The
first type is practicing the elemental or lower stage of yoga and without going beyond it,
entry into the higher stage is not obtainable. For advanced practice, one has to give up
external (worldly) activities; otherwise many difficulties arise during the practice of yoga.

All seekers are not equally fit. Therefore, even though they might have received the
same kind of initiation from one and the same guru, the benefits they derive from it are
of different degrees. On the basis of the results of the initiation, the seekers can be
classified as good, medium and ordinary.

One who becomes overwhelmed with joy on receiving the initiation is a good seeker.
One who does not know what real knowledge or ignorance is before receiving the
initiation, but whose heart becomes filled with devotion after the initiation, is a medium
seeker. One who is devoid of faith or devotion before the initiation, but gains knowledge
and devotion gradually is an ordinary seeker.

4. Types of Initiation

Dka or initiation is that through which one attains Godhood or divine knowledge and
destroys all sins. Initiations are of three types: 1) initiation by touch, 2) initiation through
glance and 3) initiation by contemplation. Brahm (Lord of Creation) has mentioned four
types of initiations: by mind, speech, sight and touch. Lord Siva refers to three types of
initiations in ivgama scripture, viz., mbhav, kti and mntr. In the path of
knowledge, mbhav is given, kti or yogic initiation is given in the path of yoga, while
in the path of mantra or devotion, mntr initiation is given. In the Tantra path, vedha
initiation is given. The ultimate goal of all kinds of initiations is liberation.

If a seeker cannot visit an able yog guru in person, but has great faith in him and
believes him to be his guru, he will be able to obtain initiation even from a distance.
Even if a seeker studies well the writings of such an able guru and practices yogic
exercises, meditation, japa, etc. as shown therein, they will receive initiation from a
distance. The seekers prn,a energy is released through such initiation. It is also true
that ones prn,a can be released even without having a guru, provided one practices
sanas, prn,ymas, japa, meditation, etc. using the correct techniques. This can be
called initiation through the grace of God. But it is possible that such a seeker might not
properly understand the experiences or would get frightened by them and give up the
practice. The spiritual path is full of many difficult obstacles and that necessitates the
guidance of an able yog guru.

There are many yogic techniques which are known and practiced in the world today. But
none of them is capable of yielding immediate results. aktipta initiation is the only
means through which a seeker can instantaneously undergo spiritual experiences.
Through aktipta initiation, the prn,a energy in the seekers body is immediately
released. As a result, all yogic processes manifest spontaneously in their body and
mind. Then the seeker does not need to learn any other yoga technique from anyone.
Thus aktipta initiation greatly enhances the enthusiasm of the seeker.

5. aktipta Initiation as Described in Various Ancient Indian Scriptures

(a) aktipta in ivapurn,a: In this scripture, Sage Upamanyu tells Lord Kr,s,na, O
Kr,s,na! I am telling you about that initiation which Lord iva calls the one that liberates
one from all sins, grants fitness for worshipping, purifies all the six passages and gives
scientific knowledge.1

The basis for hivaism is aktipta initiation. If a disciple does not receive the influence
of the gurus power, his purification does not take place, nor does he obtain knowledge,
righteousness, salvation or miraculous powers. It is said that after receiving the
initiation, the disciple attains knowledge and bliss. As a matter of caution, therefore the
guru should test the disciples fitness before giving initiation.

(b) aktipta in Yogavsis,tha: In this scripture Sage Vivmitra says to Sage

Vasis,t,ha, O great Vasis,t,ha! You are the eldest son of Brahm (Lord of Creation) and
a great preceptor. You have immediately established your guruhood by granting
aktipta initiation (to Lord Rma).2

Further explaining the characteristics of aktipta, it is said that one rolls down onto the
floor, experiences tremors, thrills or delight and sweats profusely.3 If these symptoms
are seen, take it for granted that the seeker has gained favor or grace and has found the
path of liberation.

(c) aktipta in Bhakti-Rasamr,t-Sindhu: As a result of grace (i.e. aktipta) various

emotions or mental feelings manifest externally. Such manifestations include dancing,
singing, rolling down to the floor, chanting loudly, twisting the bodily organs, roaring,
yawning, breathing deeply, ignoring the onlookers, salivating profusely, laughing loudly,
hiccoughing, dashing the hands and legs, shaking violently, etc.4

(d) aktipta in Man,dala-Brhman,a Upanis,ad: Where the mind dissolves, it is the

highest abode of Vis,n,u (Lord the Maintainer). With the dissolution of the mind, all
dualities vanish and one experiences the pure and non-dual element. That is the
highest or ultimate element, knowing which one behaves like a child or a delirious
person or an evil spirit.5
1
ivapurna, Seventh Vyavya Samhit Second part, Chapter XV
2
Yogavsis,t,ha, 1
3
Yogavsis,t,ha, 21
4
Bhakti-Rasamr,t-Sindhu, 1,2 and 3
5
Man,dala-Brhman,a Upani,sad, Part V
6
Nrada-Bhakti-Stras, 6
7
Srmad Bhgavata, 11:14
8
Srmad Bhgavata. 11:2:39, 40 and 42
9
Bhagavad Gt, 5:11
10
Goraka Paddhati, 2: 11
(e) Grace (aktipta) in Nrada-Bhakti-Stra: Knowing or experiencing that, one
becomes delirious and stupefied and ones source of joy is the soul and not the objects
of the senses.6 This is the state of meditation during the stage of sabja samdhi or the
lower active state of samdhi. It is true that a beginner also undergoes active external
manifestations, but he does not recognize them correctly. Such manifestations are
rightly recognized only in the advanced stage of meditation.

(f) Grace (or aktipta) in rmad-Bhgavata: In rmad-Bhgavata, Lord Krs,n,a says

to Uddhava, Dear Uddhava! There are various means of Self-realization, all of which
are good. Yet I consider Bhakti Yoga to be very important, since through it a seeker
becomes disinterested in sense objects and becomes interested in Me. As time passed,
this Truth of the Vedas was forgotten. Initially I had induced this Truth in the mind of
Brahm by mere will power. It contains the Bhgavata Dharma (Divine religion). Then
the self-existent God Manu obtained this Truth from Brahm. Manu passed it on to
seven Prajpatis (progenitors of mankind), and subsequently down to many
generations. Thus Gods, human beings, demons, and others took advantage of this
Vedic Truth.

Due to the triple qualities of human nature, viz. sattva, rajas and tamas, all beings have
different kinds of desires and intellects. Hence they grasp the meanings of Vedic Truth
in different ways according to their nature.

My devotees, being desireless about the results of actions, are different from other
seekers. Since they completely surrender themselves to Me, I manifest in their hearts in
the form of tman (soul). Uddhava! I am the beloved tman of the Saints. I can be
realized only through strong faith and devotion.

After this, Lord Krs,n,a describes the condition of a devotee while in meditation. He
says, There is no possibility of the purification of mind-stuff as long as the body is not
filled with energy, and the mind, dragged in the flood of internal as well as external
devotion, is not deeply moved with tears of joy rolling down from the eyes. He is my
true devotee, whose voice is choked with emotion of love for Me, whose heart is moved
with tears rolling down from the eyes and who laughs loudly, dances and sings at a high
pitch without becoming shy. Dear Uddhava! Only such a devotee of Mine sanctifies the
whole world.

As gold attains its pure state after the dross gets removed due to the heat of fire, the
human soul attains Me, its pure state, after becoming free from the bondage of actions
and desires, through Bhakti Yoga.7
Through the meditational manifestations described above, a devotees mind and body
are purified. This means that meditation is a kind of penance.
In the second chapter of the eleventh section of rmad-Bhgavata, there is a narration
that once nine great yogs happened to witness the yaja (ceremonial sacrifice) of King
Nimi of Videha. The king was much pleased, and having welcomed them with
reverence and love, he solicited guidance from them by asking about the nature of
spiritual well-being and the means for attaining it. To this, one of the great yogs, named
Kavi, replied: O King! True spiritual well-being lies in continuous worshipping of the
Lords feet. The remedy, which is shown by the Lord Himself for His simple and humble
devotees, is known as Bhgavata Dharma (Divine religion). In that, the devotee has to
surrender all his acts to the Lord. l shall tell you about the characteristics of such a
devotee when he is meditating.

The devotee listens to the life stories of various incarnations of the Lord and sings His
virtuous names without shyness. Thus he roams in this world in a detached state.
During such singing of the Lords names, his heart gets filled with tremendous love and
his behavior looks like that of a delirious person. He laughs, cries, shouts or sings loudly
or sometimes begins to dance. Thus he goes beyond the norms of the people.

A person, while eating, gets satisfaction, nourishment, and relief from hunger--all three
things at once. In the same way, a devotee seeking refuge in the Lord and meditating
upon Him, attains devotion, detachment and experience of His true nature--all three
simultaneously.8

Normally, all understand bhakti (devotion) in its limited sense. But in fact, all three: a
jni, a devotee, and a yog, when meditating upon the Lord with great love, can be said
to be doing bhakti. A jna yog is also a bhakta yog and a karma yog a bhakta yog is
a jna yog and a karma yog, too; and a karma yog is a jna yog as well as a bhakta
yog. They cannot be separated--like the whiteness, liquidity and sweetness of milk.

6. Surrender is the Key to aktipta Initiation

Various activities mentioned in relation to the initiation through aktipta or grace are
the manifestations occurring during meditation due to the spontaneous release of
prn,a energy in the body of the seeker. These activities are automatic manifestations
of prn,a and are not to be resisted or stopped by the seeker. That is called surrender
or God-worship because the body and mind are to be surrendered to God.

It may be clarified here that the gross prn,a in the form of air is not the motive force
behind the spontaneous manifestations in meditation, but it is the subtle prn,a in the
form of energy, derived from Gods Cosmic Energy, which propels the body. The seeker
has to surrender to this energy and welcome all of its manifestations. This is real
surrender to God.

7. Prnottna or Release of Prn,a Energy in Inevitable

A seeker cannot expect to proceed on the path of yoga without securing prnottna or
the release of prn,a energy. In fact, like surrender, the release of prn,a is inevitable
for entry into meditation. Such release of prn,a can be the result of the grace of either
guru or God. Gurus grace is received in the form of aktipta initiation. But it is also
possible to have the prn,a released through regular and systematic practice of any of
the several means of jna, bhakti or karma yogas. This can be called Gods grace.

Without the release of prn,a energy and real surrender to the Lord, it is not possible to
make headway on the path of yoga. Unless a seeker becomes desireless and devotes
their whole life to this purpose without any expectation of results, one cannot succeed in
reaching the highest stage of yoga. Because of this requirement, though millions of
seekers make efforts to tread the path of yoga, hardly one of them succeeds in reaching
the final goal.

8. Various Embodiments of Yoga Manifest Automatically Through aktipta

Yama, niyama, sana, prn,ayma, pratyhra, dhran,, dhyna, and samdhi are
the eight components of As,t,nga (Eight-fold) Yoga. All these components are natural,
being the spontaneous manifestations or experiences of yoga.

The first two components, yama and niyama, are established for the protection of the
science of yoga. If they are not included in the eight yoga experiences or
manifestations, out of the remaining six dhyna or meditation becomes the fifth
component. Here the question may arise that leaving aside the practice of the four
previous components, viz. sana, prn,ayma, pratyhra and dhran,, how can one
succeed in practicing dhyna or meditation straightaway? In other words, if a seeker,
through gurus grace or aktipta initiation, gets direct entry into meditation, where is
the importance and the need for the practice of the four previous components?

It is true that a guru, by way of granting aktipta initiation, can introduce a seeker to
meditation without requiring him to practice sana, prn,ayma, pratyhra and
dhran,. But it should not be forgotten that as soon as the prn,a is released in the
body of the seeker through aktipta initiation, the previous components, sanas,
prn,aymas, pratyhras and dhran,s, begin to manifest automatically. The
specialty of all these embodiments of yoga is that one can begin with the practice of any
one of them and secure the experiences of the remaining ones in turn. However, the
lower components cannot be considered superfluous because it is only after mastering
these lower components that one really attains the higher state of dhyna
(concentration of mind). Further, it is not necessary that a guru bestow aktipta upon a
seeker by asking him to meditate. aktipta can be given even while the seeker is doing
sana, prn,ayma, etc. What is important here is not the practice of any particular
component, but prnottna, or the release of prn,a energy.

9. aktipta Results in Active Meditation

In the beginning, a seeker receiving aktipta initiation has to practice only active
meditation, which includes the initial components of yoga, i.e. sana, prn,ayma and
pratyhra. Steady meditation begins only after the prn,a, and subsequently the mind,
becomes steady or inactive.

Those who have not received aktipta initiation usually try to practice inactive or static
meditation. They do so by keeping the mind and the bodily organs passive through
coercion. But due to the impurities in them, they do not remain steady for a long time.
Hence, such meditation does not prove to be interesting. Moreover, it does not offer
vivid experiences like active meditation. As a result, the seeker soon loses interest and
enthusiasm.

It is true that in meditation, after receiving aktipta, both the mind and prn,a remain
active, making the body of the seeker unsteady. But such unsteadiness is supportive
and not opposed to meditation. Ordinarily the mind controls the body as well as prn,a,
while prn,a controls only the body. However, when the prn,a becomes strong, even
the mind accepts its control. Agitation of mind is related to movement of prn,a, and the
steadiness of the mind is linked with the stability of the prn,a. Thus both have
friendship between them. If one of them moves in a certain direction, the other follows.
In the case of a seeker who is initiated through aktipta, the minds control over the
prn,a is easily lifted, permitting freedom to the prn,a to do its work. As a result,
various embodiments of yoga, such as sana, prn,ayma, pratyhra, etc., occur
spontaneously. The main objective of such manifestations is physical purification.

In the Bhagvad Gt, Lord Krs,n,a says: The yog abandoning attachment performs
work with the body, the mind, the intellect and the senses only, for self-purification.9

In Goraka Paddhati it is said: Rajas (activity) is destroyed by sanas and sins are
destroyed by prn,aymas; all impurities of the mind are removed by a yogi through
pratyhra.10

10. aktipta Does Not Directly Awaken Kundalini

All the manifestations which occur spontaneously in the seekers body are the result of
prnottna or the release of prn,a energy. Though this release of prn,a is not the
awakening of the serpentine power kun,d,alin, it does help in awakening her. In fact,
there is no other way to awaken the kun,d,alin except through the release of prn,a.
The release of prn,a is no doubt a praiseworthy step in yoga, but it can neither
penetrate the cakras (nerve centers) and granthis (tangles of nerves), nor can it purify
the mind and the body fully. All these tasks are carried out later by the kun,d,alin only
after her awakening. This means that the first important result of aktipta is the release
of prn,a, which in turn can bring about the awakening of kun,d,alin.

11. Guidance of a Guru

It is not an absolute necessity to receive aktipta initiation for the release of prn,a or
for the awakening of the kun,d,alin. If a seeker practices various means of jna
(knowledge), bhakti (devotion) or yoga with regularity and faith, they will certainly
achieve the same results which can be achieved through aktipta initiation. This
means that one can accomplish the release of prn,a energy and then awakening of
kun,d,alin, power even by practicing rigorously the disciplines which purify the body and
the mind.

However, it takes longer for the seeker to attain the desired results when he practices
these disciplines of knowledge, devotion or yoga without the guidance of a guru. It is
true that even through self-guidance one attains the results of aktipta, but there are
difficulties in such self-guided efforts. If by chance such a seeker experiences the
release of prn,a and the awakening of kun,d,alin, he is not able to recognize them
correctly. Moreover he may get very upset by the frightening experiences of kun,d,alin,
and lose the courage to continue further practice. And due to the lack of proper
understanding, one considers the boons to be obstacles. In fact, they are not obstacles
to be afraid of, but are the attainments of yoga.

At this point, one feels the real necessity of the guidance of an experienced guru. That
is why yogic scriptures have ordained that one should obtain the guidance and grace of
a realized yogi guru. A seeker who inherits spiritual knowledge from such an
enlightened guru can reach the highest peak of yoga.

12. Types of Gurus

Gurus are of three types: vcaka, sdhaka and siddha. A vcaka guru is one who
knows only the scriptures. They are mere scholars and do not actually practice yoga.
Such a guru, through talks and lectures, attracts people towards yoga.

A sdhaka guru is one who is practicing yoga, but has not reached the highest state.
Such a guru can initiate aspirants into various yogic techniques. He or she puts seekers
on the path of spirituality. However, since he has not mastered all the steps of yoga,
there is a chance that he is nourishing some illusions, misunderstanding them as truths.
In such a case, he transmits those illusions to his disciples as true knowledge. As a
result, his disciples are never able to realize the Ultimate Truth. Often there are
contradictions in what is stated by him in the past and what is stated at a later stage. If
such contradictions are found the disciple should accept the later statements.

A siddha guru is one who has realized all the steps of yoga and possesses thorough
knowledge of the science of yoga. No contradictions are found in any of his statements
made at different times. They lend the necessary courage and enthusiasm to his
disciples to tread the complete path of yoga. Under the guidance and protection of such
a guru, the disciples practice yoga wholeheartedly and fearlessly.

It is not true that only a siddha guru can bestow aktipta initiation. That can be done
even by a sdhaka guru. Not only that, but a disciple initiated by a sdhaka guru also
can bestow aktipta upon thousands of people at a time, even within four days of his
own initiation, provided he is give that grace by his guru. However, this does not
contribute towards his own spiritual progress. For that he must personally undergo the
hard penance of regular yoga practice. His real growth is accomplished only when he
gains r,ta bhar praj (the highest wisdom). Only then can he be called a siddha
guru.

13. Proper Regard for aktipta Initiation and Meditation

aktipta initiation is also known as yoga initiation. It is the initiation of the highest
kind. There is and there can be no better initiation than this. Mantra initiation is of a
preliminary type as compared to this. It is meant for all who want it. But aktipta
initiation is meant for only those who are genuine and deserving seekers. Even out of
such seekers who receive aktipta, very few can persevere on this difficult path of
yoga to the end. When renunciate seekers find it difficult to persevere on it for long,
what about worldly seekers?

Worldly seekers who are fortunate enough to be initiated into yoga through aktipta
should practice meditation keeping in view all the limitations of worldly life. They should
adjust their schedule of meditation according to the availability of time after fulfilling their
worldly duties and responsibilities. It should be sufficient for them to meditate for two
hours every day. Moreover, such seekers should also bear in mind that they should
follow the spiritual path in a way which does not create disharmony among themselves
and relatives, friends, and others with whom they have to interact. Though worldly
seekers must carry on their worldly duties, they should try to avoid unnecessary social
contacts and obtain sufficient time for meditation.

Often seekers are tempted to narrate their new experience to other people.
Sometimes, in order to impress others, they even fabricate their experiences. By
telling such fabricated stories of experiences, they try to gain fame in society. Those
who are seeking such easy popularity invent predictions about the future, or stories of
previous births or fake incidents about their miraculous powers.

Once a youth received aktipta initiation in one of the seminars conducted under my
guidance. He then started practicing meditation regularly at his home. He had been
practicing meditation for hardly a month, when one day he told his wife: I have become
conscious through samdhi of the reason that we are not on good terms and not loving
each other. In our previous lives you were a female serpent and I was a snake
charmer. One time you got furious and gave me a poisonous bite. As a result I died.
In this life, we have met each other again as husband and wife. But due to the enmity of
that incident, we do not like each other.

The person who made up this story as a vision of samdhi is not an illiterate or ignorant
person. He is educated, a university graduate. By fabricating such stories or by
boasting about powers which one does not possess, not only is the seeker himself
lowered in the eyes of others, but his guru and the science of yoga are criticized as well.
Therefore a seeker must be able to digest this knowledge of yoga and should not vomit
it out by telling lies. By doing so, one never benefits but suffers loss of prestige.

CHAPTER 5
EXPERIENCES IN MEDITATION

To better understand what happens immediately after receiving aktipta initiation, the
personal narratives of recipients of aktipta will be presented.1 The various kinds of
gross and subtle manifestations which take place in the body and mind of the seekers
can be classified into four broad categories as follows:

(1) Perception of light, various colors and different figures.

(2) Visual perception (darana) of Gods, Goddesses or scenes of nature.
(3) Expression of inner sentiments through laughter, crying, chanting of mantras,
singing, roaring, etc.
(4) Various physical activities such as trembling, swaying, sanas and mudrs.

Under each category the seekers experiences will be narrated in their own words and a
scientific explanation of the subtle processes underlying the seekers manifestations will
be made.

(1) Perception of light, various colors and different figures.

a) When my mind was all concentration, a bright point of light was seen at a far
distance. As I fixed my eyes on that luminous point, it gradually got bigger and bigger
and moved in front of me. When it came within two arms length from me I fixed my gaze
on it and in the bright light I had the darana (sight) of Revered r Guruj in it. After a
short while the light disappeared.(H.I.I.)

b) Through this beneficial experience of meditation I felt peace descending upon my

mind. At first I saw a bright sun-like circle flashing on the background of a dark patch.
This was followed by yellow, green, purple and finally faint rosy colors. Green, the main
color, was perceptible for a comparatively longer period. For a short while, it seemed as
if a layer of faint green was before me.(A.R.T.)

c) A lemon-colored ball was seen before the eyes. Then the lemon color changed to
orange. After a short while a belt of green colour appeared. I was not in full control of my
mind. (A.R.T.)

d) Various colors, figures and flowers were seen. There was a preponderance of purple
and reddish colors. (C.C.P.)
1
The experiences narrated in this chapter are the very first meditational experiences of
seekers after receiving aktipta from Swm Kr,plvnad. __Ed.
e) I had bhastrik prn,yma (bellows blowing breath) three or four times. Then I saw
a luminous vacuum that changed colors. First yellow, then white and afterwards
sky-blue. This lasted for a very long time. Mentally I was at peace and my emotions
were perfectly calm. (G.P.J.)

f) At first a light like a flame was visible. This was followed by green, yellow and
sky-blue colors. A cluster of stars appeared shining. Then flashes of lightning were
seen. (S.S.D.)

g) Waves of brownish luminous rays were seen emanating before my eyes just as
waves arise when a stone is dropped into still water. The waves assumed different
colors. (R.M.S.)

h) In the beginning a sort of foggy atmosphere appeared. Then the atmosphere cleared
somewhat and a sort of round light was visible. This light looked white, yellow or
sky-blue and it formed various shapes. Sometimes lightning flashes appeared. (V.K.D.)

The process underlying these experiences:

Many seekers see bright lights, different colors and various geometrical designs during
spontaneous meditation after the release of prn,a energy. Such experiences occur as
the result of subtle processes of prn,a in different regions of the body.

The human body is made up five mahbhtas (major elements), viz., earth, water, fire,
air and ethereal elements. Each of them is said to govern specific regions of the body.

The region from the big toes to the thighs is considered to be the region of the earth
element. The region above the thighs and extending to the navel is considered to be
that of water. Between the navel and the heart is the region of the fire element. The air
element is between the heart and the eyebrows and above that to the crown of the head
is the region of the ether element.

During spontaneous meditation when the released prn,a energy locates itself in any
one of the bodily regions governed by the five major elements, the seeker automatically
begins to see lights and colors as well as the geometrical design within them. When the
prn,a is located in the region of earth, the seeker visualizes yellow colors. When it is
located in the region of water, the seeker sees colorless or white and bright light.
Location of prn,a in the regions of fire or air elements results in the visions of red or
smoky colors, respectively. But when prn,a is located in the region of the ethereal
element, the seeker sees colors like green, blue, brown and purple.

Thus by the location of prn,a in different regions of the five major elements in the body,
different colors and lights are seen. These colors or lights are sometimes seen in a
single broad spread or may, at other times, be seen in the shape of geometrical
designs.

(2) Visual perception (darana) of Gods, Goddesses or scenes of nature

a) The colors seen yesterday were not seen in todays meditation. Today I got visual
glimpses of different saints passing before me, one after another. My mind was
experiencing a deep calm. (B.N.J.)

b) While in meditation, I saw some divine light, which I was absorbed in observing.
While I was about to speak out, I saw the circle of a large lotus approach me. In the
lotus itself was Lord Kr,s,n,a and r Rdhji. Guru Swm Kr,plu was also seated
beside them. Then I saw a chain of Om mantra issuing out of the mouth of Revered r
Swm Kr,plu and it extended as far as the eye could reach. Then it seemed to come
back and all the Oms re-entered the mouth of Guruj Pointing his finger to r Guruj,
Lord Kr,s,n,a told me, Son, this is the person. He will remove all your miseries. (J.P.J.)

c) My meditation started with crying. I saw the child form of Lord Kr,s,n,a. I took the
child in my lap, pressed him to my heart and said, Lord, I am Thine. Then I had Him
drink some milk. After this, the Lord went to graze the cows. Again I started shedding
tears from the pangs of separation. Again the child returned. I was musing about the
line of a song, His form is decorated with peacock feathers. I offered Him some food,
butter, broth, bread, etc. But there was not much sugar in the butter, and so the child
Kr,s,n,a said There is no sugar in the butter. So I asked the opinion of His friend,
Madhu. Then the Lord said sharply, Then why not feed him? I then put a fistful of sugar
in the butter and fed the Lord with my own hand. I wiped His mouth, gave Him water to
drink and ended the meal with a mint.(P.M.)
d) While remembering the name of Lord Kr,s,n,a, my mind became concentrated. Then
a green sylvan forest was seen with a big image of Lord Kr,s,n,a playing on his flute. A
cow and a peacock were standing nearby. I was watching them with no sense of time.
(V.C.P.)

e) Through the circles of thick green, blue and red colors a scene from the Rmyan,a
(Indian Scripture) unfolded before my eyes. Lakman,a (Rmas brother) lay mortally
wounded with an arrow. Lord Rama was wailing by the side of the unconscious
Lakman,a. I, too, could not check my tears seeing that tragic sight. In a short time, I
saw Hanumnaj return from a mountain with a life-giving herb. He was giving out loud
roars. I also joined in his roaring. As the physician administered the life-giving herb to
Lakman,a he regained consciousness. A wave of joy spread all over the place. Then I
told Hanumnaj, Please come to my side. Granting my humble request, he came near
me. Immediately on his approach I began to tremble and shake all over. I felt as if he
had entered my body. While I was looking at him there was so much dazzling light that
nothing else was visible. I was a bit frightened. But the next moment I saw the standing
figure of dear Bapuj all wreathed in smiles. I bowed to him and he said, Have the
darana (sight) to your hearts content. Then, the dazzling light disappeared. (G.I.B.)

The process underlying these experiences:

In order to understand why a seeker gets such visions during meditation, one must first
comprehend how different scenes or forms are created before the minds eye.
Ordinarily, impressions gathered in the past remain stored in the memory. When one is
reminded of such past mental impressions, the senses or forms pertaining to those
persons, objects or places are produced on the mental screen. So one of the centers
giving rise to visions is the memory center. Another center is that of imagination. The
faculty of memory has a limited sphere, since it helps in depicting only past impressions.
But the sphere of the faculty of imagination is very wide because it can cross the
barriers of past, present, as well as future. Sometimes both these centers function
jointly, while at other times they function independently.

Modern psychology accepts two types of mind: the conscious and the subconscious.
But ancient Indian psychology accepts the existence of only one mind. However, it is
said to have two broad states: the extroverted mind and the introverted mind. Normally,
one is well-acquainted with the activities of the extroverted mind, but knows or
understands very little about the functioning of the introverted mind. Perhaps that is why
modern psychology called the introverted mind the subconscious mind.

In the wakeful state, the conscious mind is also able to create scenes or visions. It tries
to ponder over an object or a person or a scene with the aid of the faculty of memory.
For example, a poet, writer, painter, musician, sculptor, dancer, orator and all those who
do their work with deep contemplation or concentration produce the desired visions
before their minds eye. But these visions of the conscious mind are not as clear and
impressive as those generated by the introverted mind. During spontaneous meditation,
such introversion is easily produced by the released prn,a energy.

If a seeker ponders any object, person or scene during meditation, he sees them as
visions as soon as his mind accomplishes the required degree of fixation. As water
turns into ice due to the required degree of coolness, thought waves also get converted
into visions by means of the required degree of mental fixation. Thus thoughts become
visions.

Usually those thoughts which are strong get converted easily into visions. Strength of
thought will again depend upon the strength of the past impression that an object,
person or scene has left upon the seekers mind. Generally, a person in whom one has
great faith and love easily becomes the subject of deep contemplation on the part of the
seeker. Perhaps this is why most spiritual seekers easily visualize the image of their
gurus, beloved saints or various forms of God.

(3) Expression of inner sentiments through laughter, crying, chanting of

mantrs, singing, roaring, etc.

a) I could not keep my body erect. It slumped to the ground. It was a very intense and
pleasant experience. I could not help crying. There was a trembling sensation all over
my body. (G R.M.)

(b) In the state of meditation, the body seemed to be rising up automatically and the
sound of Hari Om came forth. The atmosphere was full of light. (R.D.)

c) There was intense pain in my heart and I burst out crying. Then the crying stopped
and the movement of my head increased. Legs that were crossed got themselves
loosened and were stretched. I fell down and sat up. Then I started crying again.
(S.K.P.)

d) While in the meditative state I felt as if I were hearing the faint tunes of a flute. This
made me laugh. (K.H.P.)

e) There was a trembling sensation in my body which subsided when I chanted the
name of Lord iva. So I continued chanting the name of Lord iva. My body was Iying
flat before this chanting began. Later I sat up and began chanting the name of the Lord.
(G.Z.P.)

f) While in the state of meditation my body started rocking I longed to dance like
Mrbi (a female saint known for her devotional songs and dances to Lord Kr,s,n,a).
But being conscious of the other people around me I desisted from dancing. Had I been
alone, I would have indulged myself in a meditational dance and would have sung
devotional songs also. (S.K.G.)

g) I started tumbling and gnashing my teeth. Then I felt as if Lord Kr,s,n,a was passing
through the sky in a chariot. So I shouted, Let me come, let me come. But the Lord did
not allow me. So I started shouting again, but the Lord disappeared. Then there were
lightning flashes in the sky and it began to rain. Seeing the dazzling flashes I was
terrified and started shrieking with fear. My brain became absolutely confused. (V.K.B.)

The process underlying these experiences:

Human beings are emotional and sentimental by nature. They express their natural
feelings by way of crying, laughing, singing etc. Even during spontaneous meditation,
the seeker expresses his inner emotions and feelings through external manifestations
like laughing, singing, crying, loud chanting, boisterous shouting, etc. Of course,
sometimes such emotions are expressed silently without producing any sound. Tears
often roll from the eyes of a seeker or his facial expressions change depicting either
delight or sadness.

It is a known fact that there are various nerve centers in the human body which
generate and govern different emotional expressions. When a particular nerve center is
stimulated a specific kind of emotion is generated. During spontaneous meditation,
when the released prn,a energy becomes localized and pressurizes these nerve
centers, different kinds of emotions burst out. Thus they are the manifestations of the
subtle processes of prn,a energy in the state of meditation.

The manifestations of crying, singing, chanting, babbling, shouting, laughing loudly, etc.
are considered to be the expressions of anhata nda (spontaneous sound) and are
very important processes in meditation. When the released prn,a eventually becomes
localized in the throat region, it starts pressing the larynx and forces the mouth open. As
a result, sound is generated and various emotions are expressed automatically,
according to the prevailing states of mind of the seeker.

(4) Various physical activities such as trembling, swaying, sana, and mudr.

a) The mind was exceedingly cheerful and meditation was quickly accomplished. Then
all of a sudden the body started swaying. The swaying was slow at first but it gathered a
great momentum later on. Then various hand mudrs occurred automatically. It seemed
as if the hands had started dancing. The mind and the heart were both with Guru Swm
Kr,plu. Later on, the body leaned back a little, but the hand actions were going on all
the same. The mind stood as a neutral observer and the ecstatic delight of meditation
was indescribable. There was no desire to stop meditation. (A.P.)

b) Today I separated myself from my body (physical being). I stood at a distance

watching the actions of the body. I felt extremely delighted while observing the body.
(R.M.)

c) As soon as the meditation became operative some activity started in the body. The
baddha padmsana (bound lotus pose) was performed followed by rsana (head
stand). During the meditation there was kaplabhti (quick successive breaths) and the
droning of a bee was also heard. (K.P.S.)

d) Sukhsana (easy pose), padmsana (lotus pose), and vajrsana (adamant pose)
became operative. All the three bandhas (locks) were accomplished. During vajrsana
when the ears and eyes became introvert, I had the experience of OM Mantra. (A.J.K.)

e) At the commencement of meditation the respiratory action started vigorously in my

chest, lungs and throat. I experienced everything moving in a whirl. I felt as if swooning
and I fell down. Then my legs and arms started moving. Tears streamed down my face.
(R.C.P.)
f) I felt some inner power taking grip of my hands and body and felt some power like an
electric shock passing through my hands. Then I felt my hands moving. (M.S.A.)

g) First I shed tears. Then my body started trembling, swaying and rocking. The portion
from the navel to the shoulder was moving left and right. I was perspiring profusely.
Kaplabhti (quick successive breaths) and bhastrik (bellows breath) became
operative with great pressure in the chest. The whole body was very hot. The throat
became parched and it was suffering from a burning sensation. Strange sounds started
coming forth. Then the neck began to sway from left to right and vice-versa. The head
also started moving to and fro. At last the body fell down. Then followed sarvngsana
(shoulder stand), pacimottnsana (posterior stretch) and its variation, jnuirsana.
There was an irritating sensation in the brain during meditation. The head felt heavy and
there was some sort of strain between the eyebrows. (S.V.)

The process underlying the experiences:

As mentioned in these experiences, the seekers, after receiving aktipta initiation

undergo many spontaneous physical activities such as performing sanas, mudrs, and
prn,ymas, dancing, rocking, rolling, etc. All these spontaneous physical movements
are part and parcel of post-aktipta meditation. So even when a seeker undergoes
such bodily movements, mentally he is not concerned about them and remains in
introversion.

During ordinary willful meditation, ones mind orders the prn,a to see that it keeps the
body, the neck and the head stiff and straight, not allowing the slightest movement.
Here, prn,a being under the control of the mind obeys the order. But during
spontaneous meditation after aktipta initiation, one lifts the control of the mind over
prn,a. So the mind does not give orders to prn,a, allowing it the freedom to do
whatever it wants with the body. Such released and free prn,a generates automatic
physical manifestations by acting on the external and internal organs of the body.

The mental faculty of a new-born child is not developed. Thus it does not even
understand feelings like hunger and thirst, nor does it know language or emotional
expressions. In such a state how can there be control of mind over prn,a? So there is
direct control of prn,a over the body. This is the reason why a new-born childs body is
constantly making movements during the wakeful state. The driving force behind these
movements is the prn,a energy because of the absence of any orders from the mind.

This is the natural state. Therefore, when a seeker surrenders the control of mind and
hands over his body to the prn,a energy during meditation, spontaneous physical
manifestations occur. Such a state of meditation is called sahajvasth (natural state)
by the yogs.

Some useful hints:

It seems necessary to mention one or two useful hints for seekers practicing
spontaneous meditation. Some seekers have a wrong notion that if the bodily organs
are permitted to make free movements during meditation, the introversion of the mind
may be disturbed. On the basis of such false understanding, they do not allow such
movements by putting a mental check on the natural functioning of the prn,a energy.
This is an incorrect approach to spontaneous meditation.

In fact, the seeker practicing spontaneous meditation does not have to bother about the
position or the condition of the body. It is immaterial whether it remains stable or active.
One has only to keep the mind detached from bodily activities and watch the automatic
manifestations of prn,a energy as a mere witness. A witnessing mind is not disturbed
and remains introvert even when the body is making different types of physical
movements.

Another hint pertains to the art of relaxation. Some seekers do not know how to make
the body and mind relaxed. As a result, they do not succeed in creating introversion.
Relaxation is an important factor contributing towards generating introversion. It is
through relaxation that both gross as well as subtle senses are made introvert. So if a
seeker learns the art of relaxing the body and the mind at will, he has an important key
for attaining introversion.

Sometimes after undergoing laborious activities, the physical organs and the nerves are
fatigued. As a result they become tired and loose and automatically slip towards the
state of relaxation. Such relaxation in a fatigued state also generates introversion, which
may further lead to sleep. During spontaneous meditation also, the introversion of mind
often leads the seeker into the states of tandr (yogic drowsiness,) nidr (yogic sleep)
or mrch (yogic swoon). These three are the lower states of mind which a seeker must
pass through in order to reach tury (the fourth state) or samdhi.

CHAPTER 6
STATES OF MIND IN MEDITATION

1. The Temple of Yoga

One could liken yoga to a temple comprised of eight floors, of which the yamas and
niyamas would constitute the basement and ground floors, asanas, pranayama,
pratyahara, dharana and dhyana would constitute the first, second, third, fourth and fifth
floors respectively. The sixth floor would be savikalpa samadhi, and nirvikalpa samadhi
would be the seventh floor.

Worldly seekers as well as renunciate seekers enter this temple of yoga in order to
reach the highest floor. But seekers with worldly desires cannot reach the sixth and the
seventh floors because their desires do not permit them to progress. They may have to
be satisfied with the experiences of the lower stages such as tandra (yogic drowsiness),
nidra (yogic sleep), and murcha (yogic swoon). However, the sages lead them towards
the fourth and fifth floors and encourage them to make all possible efforts to reach
them.

The seeker who is a renunciate or who is free from worldly desires tries to attain
mastery over each of the floors of the yoga temple, one by one. They study and practice
yoga scientifically under the guidance of an able guru and make steady progress on the
path of yoga to reach the highest state of nirvikalpa samadhi. However, if you have not
earned the favor and blessings of a guru or of God, you will just swoon or faint at some
stage during meditation instead of reaching the state of samadhi.

2. Various Mental States in Meditation

Broadly speaking there are four major states of mind through which a seeker passes
before reaching the final state of nirvikalpa samadhi, or the state of non-mind. These
states are tandra (drowsiness), nidra (sleep), murcha (swoon), and samadhi (super
consciousness).

3. Tandra

The first category of mental states is tandra. From early on the seeker undergoes the
experience of tandra during meditation. When the released prana energy begins to work
subtly in the deeper regions of the internal organs, the body of the seeker starts
becoming further relaxed and loose. Drowsiness sets in and yawns come in quick
succession. Ones eyelids are weighed down heavily and the body has difficulty in
remaining straight and upright. The mind becomes slothful and unable to do willful
thinking, but the seeker experiences peace and does not like to come out of this state of
tandra.

After tandra, the state of nidra develops, and as this happens the state of tandra
vanishes slowly. It is only after transcending the state of tandra that one is established
in the state of nidra, or yogic sleep.

4. Nidra

The sleep resulting from meditation is called yoga nidra, or yogic sleep. During
meditation, first of all the prana drives the external organs or limbs to perform numerous
movements. When these external organs become fatigued and inactive, the prana
begins to do subtle work in the internal organs generating tandra. Finally, when the
internal organs are also fatigued, the prana stops working and becomes stabilized,
generating nidra.

It is not true that yoga nidra is generated only as a result of fatigue. It is also generated
when the apana vayu (one of the five vital airs located in the lower cakras) moves
upwards into the regions of higher cakras. Often after undergoing the activities of
sakticalana or khecari mudras the apana vayu is lifted up and this may also result in
yoga nidra.

During yoga nidra, the mind remains in deep introversion. Sometimes this introversion
is so deep that there is no existence of thought generating the dreamless state of sound
sleep. However, if the introversion is not so deep, it creates dreams, even in yogic
sleep. But the mind remains more focused in the dreams of yogic sleep, as compared to
those of ordinary sleep. Moreover, like the ordinary dream state, the dream of yogic
sleep can be tamasic, rajasic, and sattvic. It depends upon whether the mind is carried
into the flow of tamas, rajas, or sattva qualities during such yogic sleep.
5. Difference between Ordinary Sleep and Meditation

As sleep is natural rest, meditation also is the state in which one obtains natural rest. In
that case, yogic sleep during meditation can be called a deeper natural rest. If both
sleep and meditation offer natural rest, why should one meditate if one obtains rest
through ordinary sleep? The reason for this is the difference between the qualities of
rest provided by each.

In the normal wakeful state, the mind controls both prana and the physical organs.
Hence it goes on working and remains active. Its activity keeps the whole nervous
system tense. Furthermore, it is affected by the success or failure of its schemes and
thereby experiences pleasure or pain, happiness or misery.

In ordinary sleep the mind does become introvert, but it is not detached from the prana
and the bodily organs. Therefore a high degree of introversion is not attained. To some
extent the state of mind remains dependent upon the states of prana and of the body.

On the other hand, due to the release of prana during meditation, the mind becomes
detached from the body and from the prana, so its state is not dependent upon the
states of prana or of the body. Therefore the mind can gain deep introversion.

6. Murcha

As the seeker progresses further and transcends the state of yoga nidra, they enter the
state of murcha. In the beginning, the seeker is not able to differentiate between nidra
and murcha. However, one understands the difference between the two in due course.
The major clue is that nidra comes on slowly and so the seeker can anticipate it, but
murcha occurs and vanishes so abruptly that it cannot be anticipated.

Ordinary swoon is the result of a physical disorder, while yogic swoon is the result of
inadequate cleansing of the susumna (median) passage. During meditation, as the
prana moves up into this passage, it gets obstructed due to the impurities blocking its
upward movement. This generates yogic swoon.

Ordinary swoon can also be caused by emotional excitement or disturbances. For

example, a mother on seeing the dead body of her son laments and out of emotional
excitement or disturbance may swoon. Certain medicines and intoxicating substances
like wine, opium, hemp, etc. may also cause swoon.

The state of swoon experienced during meditation is far superior to such ordinary
swoons created by physical disorders, emotional excitement or intoxicating substances.
Yogic swoon is created when the besieged prana does not find its proper upward
course due to the impurities in the passage of the susumna.

7. Samadhi

As the seeker progresses further and ones susumna is gradually cleansed, one
transcends the state of murcha and enters into the state of perfect concentration, which
is known as sabija samadhi. Thus swoon is the result of the impurity of the nadis (bodily
passages) and samadhi is the result of the purity of the nadis.

It should be pointed out here that the concentration attained after transcending the state
of murcha in meditation is very much different from and superior to the ordinary
concentration with which artists do their work. The reason for this is that, just as a strong
emotion can make many divergent thoughts flow in a single direction, resulting in
concentration, so the perfect concentration of sabija samadhi is supported by strong
devotion on the part of the seeker.

8. Murcha Mistaken for Samadhi

Some seekers, especially those who have not received the grace of guru or God,
mistakenly believe murcha to be samadhi, and go on practicing it for a long time. After
continuous practice they are capable of remaining in a swoon for a long enough time to
call it nirvikalpa samadhi. But this is mere illusion. In truth, nirbija samadhi is very
different from and superior to murcha. This mistake in judgment results from the fact
that the body of the seeker in murcha, like that of the yogi in nirbija samadhi, does not
move. Further, the minds of both are in thoughtless states. From these apparent
similarities the seeker misinterprets murcha as nirbija samadhi. But there is one major
difference between the two, and that is the level of consciousness which each has. A
seeker who swoons becomes unconscious, while a yogi in nirbija samadhi attains super
consciousness.

The seeker who has experienced only swoon does not attain divya sarira (divine body),
purified by tapas (yogic austerities). Nor does one attain rtambhara prajna (the highest
wisdom) or para vairagya (complete detachment). But all these are attained by the yogi
who has experienced nirbija samadhi. Only this yogi is fit for attaining salvation in one
lifetime.

9. Categories of Murcha

In Yoga Darsana, the commentary on Sage Patanjalis yoga aphorisms, two different
kinds of swoon are mentioned. The first is videhalaya, which is of a lower level where
there is no physical awareness but only identification with the astral body. The second is
prakritilaya, which is of a higher level where there is no physical or astral awareness but
only identification with the casual body. In both kinds of swoon, the mind is devoid of
any thought and the seeker feels that he or she has attained the state of bliss. However,
soon after coming out of the swoon, ones mind is again full of thoughts, dualities, and
desires.

There is no doubt that the experiences one has undergone in these states are quite
pleasant, encouraging and beneficial. They do offer considerable mental peace to the
seeker. But such a seeker can attain liberation only by stages, that is, after many births.

10. Changing States of Mind

Meditation has a great impact on citta (mind-stuff), as a result of which continuous

changes occur in the state of the seekers mind. Experienced yogis have pointed out
five distinct states of mind. They are ksiptavastha (state of distraction), mudhavastha
(state of stupefaction), viksiptavastha (state of serenity), ekagravastha (state of
concentration) and nirodhavastha (state of restraint).

In the first stage, ksiptavastha (state of distraction), the seeker is distracted or

bewildered. This happens primarily when, during meditation, the kundalini is awakened.
If the seeker has no guide or guru he faces the possibility of insanity at this point. Even
the seeker who is blessed with the grace of the guru or of God experiences distraction
during this period, but he is able to bear it with this grace. However, if he is frightened or
actually goes mad, he forsakes the practice of yoga. One who gives up the practice of
yoga in this way is known as yoga bhrasta (one fallen from yoga). One has to wait until
their next birth to continue their spiritual journey.

One who somehow crosses the first stage of ksiptavastha proceeds further to enter the
second stage, mudhavastha (state of stupefaction). In this stage he becomes even
more perplexed. This is as it should be because the path of yoga is full of obstacles
and the mettle of the seeker is tested at every step. One is stupefied by these
frightening experiences and is at a loss to decide how to proceed from there. If one
succeeds in finding his way, he enters viksiptavastha (state of serenity); otherwise he
loses courage and patience and ultimately falls away from the path of yoga. Unmada
(the delirious state) can occur to a seeker either during ksiptavastha (state of
distraction) or mudhavastha (state of stupefaction).

The seeker who reaches the third stage, viksiptavastha (state of serenity), slowly comes
out of the agitated state of mind and experiences tranquility or serenity. His scattered
mind begins to attain composure, which leads him further towards the fourth stage
ekagravastha (state of concentration), the state of concentration. It may be noted here
that it is possible for a seeker to reach even the beginning of ekagravastha and still
become a yoga bhrasta (a fallen seeker), since the path of yoga is very difficult
throughout.

The first three stages: ksiptavastha (state of distraction), mudhavastha (state of

stupefaction), viksiptavastha (state of serenity) are the basis or prerequisite without
which ekagravastha (state of concentration) cannot be attained. This ekagravastha
(state of concentration) itself is known as sabija, savikalpa or samprajnata samadhi, or
prasantavahita (composed state of mind). Samprajnata samadhi is the stage in which
one attains real knowledge about the final goal of the spiritual path. It is also called
niskama karma yoga (yoga of desireless action), through the practice of which the body
and the mind of the seeker are purified.

Ultimately, the seeker transcends even the state of ekagravastha (state of

concentration) to reach the fifth and final stage of nirodhavastha, in which the mind
ceases to think or becomes non-mind. This state of complete restraint of mind is called
nirbija, nirvikalpa, or asamprajnata samadhi, in which there is no longer any distinction
of knower, knowledge, and known. At this stage, the yogi becomes urdhavareta (a
perfect celibate) and obtains divya sarira (divine body). He also attains para vairagya
(total detachment) and final emancipation.

11. Jada (Static) Samadhi

Here it is appropriate to mention jada samadhi, a kind of samadhi in which the body
remains static and the mind becomes unconscious. It is closer to swoon than to
samadhi. But the ordinary murcha does not last for a long time, while jada samadhi may
last for a longer time, as does real samadhi. Moreover, in ordinary murcha the body of
the seeker falls on the floor, while in jada samadhi it becomes static in the same position
in which one enters that state. Thus, though it is a sort of murcha, outwardly it
resembles the real samadhi. That is why it is given the name jada (static) samadhi.

Static samadhi is mostly attained by those seekers who practice meditation without the
release of prana. They do not practice the active or dynamic type of meditation which is
practiced by those seekers whose prana energy is released through saktipata initiation.
Instead they practice static meditation by keeping their bodies straight and stiff and by
willfully concentrating on the region between the eyebrows. During such meditation they
are coercing the body, the senses, the mind, and prana, as a result of which, at some
point, they faint. Later on they go on practicing such a state of swoon for long durations,
mistaking it for real samadhi.

Those who practice this jada samadhi can remain in that state continuously for a few
days or even a few months. It depends on how much practice they have put into it.
Since they are in a kind of coma, they do not feel hunger, thirst, etc., for the duration of
the jada samadhi. Breathing also stops in such samadhi which permits the seeker to
remain buried under the ground or closeted in a room while the swoon lasts. Like any
other kind of murcha even jada samadhi does not qualify seekers to attain either
rtambhara prajna (the highest wisdom) or divya sarira (divine body). Obviously, these
seekers also do not qualify for liberation, neither do their cycles of life and death cease.

12. Breathing during Nidra, Murcha, and Samadhi

In the initial experiences of nidra and murcha, a seeker often fails to recognize what is
happening to him. But as his experiences of nidra and murcha are repeated, he is able
to identify them by observing their characteristics. I myself was able to recognize
murcha a year and a half after its first occurrence. So, it is advisable that the seeker
remain alert in recognizing these experiences. The earlier one recognizes them the
better it is for him. This helps him in avoiding illusions and progressing on the right path.

One of the main characteristics through which a seeker can recognize these states in
meditation is the breathing process. In yoga nidra the breathing of the seeker becomes
very slow. This is the case in the initial stages of yoga nidra. But as the seeker
advances in the practice of yoga nidra he finds that the breathing becomes so slow that
it seems to have more or less stopped. Subsequently, at times it does stop. Not only
that, but after experiencing a considerable amount of yoga nidra, one finds that his
breath stops sometimes even during ordinary sleep at night. However, it should be
noted here that the experience of cessation of breath even during ordinary sleep occurs
only to the seeker who has reached the last stage of sabija samadhi.

In the case of murcha, however, the breathing process comes to a halt abruptly and not
gradually as in the case of yoga nidra. But as the seeker enters into and comes out of
murcha all of sudden, he or she does not have the opportunity to observe the process of
breathing. This is one of the reasons why a seeker often fails to recognize the
experience of murcha immediately after its first occurrence. However, after repeated
careful observations one can verify the cessation of breath in murcha.

In the state of samadhi, initially the breathing becomes very slow. This is characteristic
of sabija samadhi, where there is concentration of mind. Since the mind exists in this
stage of samadhi, the yogi can watch the movements of the breath. But later on, in the
state of nirbija samadhi, the mind itself dissolves. In such a state, in the absence of
mind, how can one make observations about the breathing process? However, judging
from the specific characteristics of the physical and mental states after coming out of
nirbija samadhi, one can say that the breath does cease.

Lastly, one important clarification that should be made is that the cessation of breath in
samadhi is due to the purity of the bodily passages, facilitating the dissolution of both
mind and prana. But in nidra and murcha, it is, rather, impurities in the bodily passages
which cause the prana to be obstructed, resulting in the stoppage of breath.

CHAPTER 7
PRATYHRA THROUGH PRN,IC ACTIVITY

1. The Relationship between the Mind and Prn,a

The existence of citta (mind stuff) depends on the existence of kriy (activity) and
vsan (desires). If either one of the latter two disappears, the other also disappears.
They are like two ends of a line. If the line is erased, the two ends also disappear
automatically. In Yogavs,is,tha, Sage Vas,is,tha says to Lord Rama, There are two
causes of citta: prn,a vibrations and vsan (desire). When one is destroyed, so is the
other.

The mind is always full of thoughts and desires. Therefore, in order to render it
desireless, one has to take recourse to viveka (discrimination) and vairgya
(nonattachment). In Hat,hayoga Pradpik it is said: When the vital air becomes active
the mind also becomes active, and when the former becomes steady the latter also is
stabilized. When the yog attains steadfastness of mind, the activity of the vital air also
ceases.1

A yog enters the state of samdhi when both prn,a and the mind attain steadiness. In
that state the body also becomes motionless and stable. Therefore, it is essential for the
seeker to practice the control of prn,a or the vital air. Elsewhere it is said: When the
mind becomes steady, the vital air also becomes steady. This leads to the steadiness of
the sexual fluid, which in turn generates sattva (purity) establishing the steadiness of
the body.2 The stability or immobility of the seminal fluid is essential in providing
strength and stability to the body. It is when the sexual fluid is solidified or becomes
immobile that the seeker gains the strength to keep the spine, neck and head straight
and steady without effort. It is also said: The mind is the master of the senses and the
vital air is the master of the mind. The vital air in turn is controlled by laya (absorption),
which is dependent on nda (subtle spontaneous sound).3
It is the curtain or the wall of the mind which separates the being from the Almighty. A
seeker has to remove this wall using prn,a as a tool. With the eradication of this wall,
the duality existing between the individual self and the universal self disappears.

2. The Relationship between Prn,a and the Soul (tman)

1
Hat,hayoga Pradipik, Chapter II, 2.
2
Op. cit., Chapter IV, 28.
3
Ibid, 29.
4
iva-Svarodaya, 27.
A body possessing prn,a energy or the vital force is alive, and one devoid of it is dead.
This fact establishes the close relationship between the tman (soul) and prn,a.
Sometimes the air is known as prn,a and sometimes even tman is called prn,a. This
identification between the two establishes their close relationship. It can be said that the
existence of an individual being is the existence of prn,a. In fact, in an individual being,
there is the co-existence of five elements: the body, the senses, prn,a, the mind, and
the soul. Out of these five, the body, the senses, and the mind are on one side, while
prn,a and the tman (soul) are on the other side. Thus prn,a is nearer to or has a
closer link with tman. In iva-Svarodaya, Lord iva tells Mother Pravati: Prn,a is
the best friend, the best associate and the best kinsman of all living beings.4

3. The Importance of Prn,a in the Process of Meditation

In self-realization or God-realization, therefore, prn,a plays a very important role. This

indicates that prn,a is important in the process of meditation, too. During meditation, its
major function is to bring the senses and the mind under control. The senses are of two
types: gross and subtle. All organs of action constitute the group of gross or physical
senses. All perceptive senses constitute the group of subtle senses. During meditation,
prn,a first tries to establish its control over the gross senses and then it controls the
subtle senses. Therefore, the process of meditation begins on the gross level and
subsequently starts functioning on the subtle level. In the beginning, its main area of
operation is the body, while later on it operates upon the mind. When its field of
operation is mainly the body, the process of meditation generates activity or movements
in the body, resulting in cala (active or dynamic) meditation. This stage of active
meditation is known as the restraint of the physical senses. It is integral to the practice
of hat,ha yoga, sabja, sa prajta, savikalpa or cetana (dynamic) samdhi. The
subsequent stage of acala (inactive or steady) meditation is called the restraint of
perceptive senses or mind. That is integral to the practice of rja yoga, nirbja,
nirvikalpa, asa prajta or acetana (immobile or inanimate) samdhi.

4. The Function of Prn,a

Prn,a is the protecting and the driving force in living beings. Whenever an action is
performed by a person, first the mind directs prn,a to carry out the action and
subsequently prn,a drives the bodily organs to act. Thus prn,a is the major driving
force in the body and all actions are performed with its help.

Since prn,a is the master of the senses but, at same time, is subservient to the mind, it
has to carry out two types of activities independent or voluntary and controlled or
involuntary. When it functions involuntarily or under the control of the mind, it directs the
bodily organs to perform activities like eating, drinking, walking, talking, standing up,
sitting down, etc. During this time, the body also remains subservient to the mind.
Therefore, the state of the mind has a direct effect on the state of the body. If the mind is
drawn towards activity, the body has to follow suit. Similarly, if the mind becomes
inactive or lethargic, the body also experiences dullness. Thus mental composure
results in physical comfort and mental disturbance brings physical indisposition.

When one is not meditating, prn,a has to function under the control of the mind.
Hence, it is not able to work efficiently. As a result, it cannot render the best service to
the body. Under the state of subservience, it is not able to do as much in as many days
it may do in only one day while acting with freedom. This very situation proves to be the
cause of disease and decay in all living beings.

For example, a person is feeling sleepy at night and is preparing to go to bed, but at that
very moment someone approaches him with an urgent task demanding him to work
until late at night. While he works, prn,a often reminds him to go to bed by making him
yawn and nod, but his mind does not give heed to it. In such a situation, how can prn,a
carry out its function of protecting the body most efficiently! Not eating when one is
hungry, not attending to the call of nature immediately, exerting oneself even when one
is physically tired, etc., are the situations which deny the opportunity or the freedom to
prn,a to serve and protect the body. Such is the case, usually, of all people who lead a
worldly life.

On the other hand, a spiritual seeker allows adequate opportunity and freedom to
prn,a, during meditation, to act independently and without the check of the mind. So
prn,a acts voluntarily and efficiently to carry out the necessary functions for keeping
the body comfortable, healthy and pure. The seeker who has learned the right
technique of meditation under the guidance of an experienced guru, knows the art of
releasing prn,a from the control of the mind so that it can perform its functions more
efficiently and in the required manner.

5. Witnessing the Activities of Prn,a in Meditation

A seeker whose prn,a energy is released allows free scope for prn,a to carry out its
voluntary activities without willfully applying the control of the mind. Instead of putting a
check on the spontaneous and voluntary activities of prn,a, he watches them as a
mere witness. He does not make prn,a the captive of the mind through coercion, but
gives it full freedom to function voluntarily. Prn,a is a wise and protecting energy and it
knows full well how to best carry out its voluntary functions so as to bring comfort and
purification to the seeker.

During meditation, no sooner is the prn,a released than the seekers body begins to
undergo a variety of experiences such as movements of the hands, legs, waist, chest,
shoulders, neck, etc.; the automatic performance of asanas, mudras, prn,ymas etc.;
and the manifestation of crying, laughing, singing; etc. When prana begins such
spontaneous activities in the body, the seeker should permit them to occur without
obstruction and witness them with neutrality. He should not allow his mind to willfully
interfere with the voluntary functioning of prn,a.

When the above-mentioned spontaneous activities manifest in the body of the seeker
during meditation, they do not have any direct connection with the mind, because
through the release of prn,a he has already separated the mind from the body. So
bodily activities have no effect on the mind. This means that even the most difficult
manipulations of physical organs or joints do not put any strain on the seeker. Similarly
he does not have a feeling of sorrow when he cries or a feeling of happiness when he
laughs spontaneously. In short, his mind does not react to all these emotions, but
remains an unaffected witness.

6. Witnessing Generates Introversion

In the normal wakeful state, a person is stimulated by external surroundings through his
sense organs. He does everything in accordance with such stimulation and is always
mentally involved. This makes his mind extroverted, and it continues to be attracted by
sense objects. The minds indulgence in sense objects makes it the slave of the senses.
As a result, it suffers dualities like pleasure and pain, joy and sorrow, heat and cold, etc.

On the other hand, a seeker who just remains a witness to all the spontaneous activities
which occur during meditation does not give heed to external stimulation. He receives
all his stimulation from the tman within, through the aid of prn,a energy. He remains
mentally detached from the physical manifestations undergone during meditation and
observes them as a witness. This state of witnessing with neutrality lends introversion to
the mind. The state of introversion in turn helps the seeker to withdraw his mind from
sense objects. This process is called pratyhra, the fifth embodiment of the eight-fold
path of yoga.

7. Introversion Is the Entry to Pratyhra

The sense organs remain extroverted because of an extroverted state of mind and they
remain introverted due to the introversion of the mind. A seeker begins his spiritual
journey by making the sense organs introvert. In order to do so, he lifts the control of
prn,a, which usually acts as a middle link between the mind and the sense organs.
This, in fact, is the release of prn,a energy from the control of the mind (prnotthna).
Once prn,a is given this freedom to control the sense organs, it gradually makes them
introvert. Thus there is no other way to seek entry in the stage of pratyhra (withdrawal
of the mind from the senses) except through prnotthna or the release of prn,a.

8. There is no Entry into Meditation without Pratyhra

The release of prn,a leads the seeker to pratyhra, the gateway to meditation or
yoga. Once the seeker enters into the stage of pratyhra, the rest of the components
of yoga, sana, prn,yma, dhran,, dhyna and samdhi, are unfolded
automatically in due course. That is why pratyhra is considered to be the point of
entry into meditation or yoga. Of course, the practice of pratyhra or of indriya nigraha
(control of the sense organs) is not easy and does not come quickly. One has to strive
hard for many years to master that stage and attain complete control over the senses. It
is only after achieving mastery over the sense organs that one can hope to practice
manonigraha (control of the mind), which is achieved through dhran,, dhyna, and
samdhi. These latter three are also known as sa yama (restraint).

Ordinarily, people think meditation means only manonigraha (control of the mind). They
are not wrong in such an understanding. But if they think that indriya nigraha (control of
the sense organs) is not necessary for attaining the stage of manonigraha, they are
certainly making a mistake. The mind is not so simple and sane as to be easily
absorbed into any single object or thought that is desired by the seeker. It remains
involved in sense objects through the sense organs. So until it is weaned away from
these, it can never be brought under control and made steady. Therefore, experienced
yogs found out that first of all a seeker must practice indriya nigraha leaving aside
manonigraha. Only through the practice of indriya nigraha can the mind be weaned
away from the senses and only after this can one be fit to practice manonigraha.

Thus indriya nigraha is the basis of all yogic practice, also own as hat,ha yoga.
Manonigraha is the latter phase of yogic practice and is also known as rja yoga. These
are, therefore, the two natural divisions of yogic practice.

9. Karma (Action) Is the Basis of Spiritual Practice

Since hat,ha yoga concerns the organs of action, it corresponds to karma yoga (the
yoga of action). Similarly, rja yoga concerns the mind and hence corresponds to jana
yoga (the yoga of knowledge).

In order to master any branch of yoga, therefore, a seeker has to begin with karma
yoga, which is the basis for all the branches of yoga. Karma (action) is the first step and
jana is the next step to spiritual upliftment. It is possible that some seekers may try to
understand the principles of knowledge first, but their real yogic practice must begin
with karma (action). A reason-oriented seeker accepts the principles of knowledge by
way of studying the scriptures. But mere acceptance of the principles of knowledge is
not enough; these principles have to be put into practice. Before realizing them, one has
to remove the obstructions coming in the way of knowledge, viz., mala (impurities),
vikepa (distractions) and varan,a (the veil of illusion).

In the same way, an action-oriented seeker accepts certain types of action. But real
knowledge does not come by mere acceptance of action. For that, one has to actually
practice such action.

In short, it can be said that the reason-oriented seeker seeks knowledge first and then
tries to realize it through action. On the other hand, an action-oriented seeker resorts to
action first and subsequently gains knowledge through experience. In either case,
actual spiritual practice begins with indriya nigraha (controlling the physical sense
organs) or hat,ha yoga or karma yoga.

While establishing control over the senses, one must also attain introversion. The
senses remain linked with the external sense objects. In such a state the mind remains
constantly distracted. New distractions keep flowing from the outside to the mind, which
already possesses many old distractions. Thus one has to struggle against both the
inner and the outer distractions simultaneously. This entails a tremendous waste of
energy and leaves very little scope for victory. Hence, for keeping new distractions from
entering the mind, one has to begin with the practice of establishing control over the
senses, thereby obtaining introversion.

The senses constitute the impenetrable fort of the mind. So one can try to conquer the
mind only after conquering the senses. That is why Lord Kr,s,n,a commanded Arjuna,
first of all, to establish control over the senses. He says, Therefore, best of
Bharatas, control thy senses first and then slay this sinful thing (passion), the destroyer
of knowledge and wisdom. Passions and desires are the impurities of the body and the
mind. One is not fit for achieving samdhi, while such impurities exist. The body is
purified through karma yoga (the yoga of action) and the purification of the mind is
achieved through jana yoga (the yoga of knowledge). But one has to purify the body
first; therefore one must start with karma yoga.

10. The Five Types of Pratyhra

The organs of action are five: tongue, hands, feet, genitals and anus. First of all, one
has to attain control over them by causing them to be withdrawn from all activity. In
order to withdraw them from activity, one has to put them under the direct control of
prn,a, instead of keeping them under the minds control. As the organs of action are
withdrawn from activities, the mind also is withdrawn from the senses. This process of
withdrawal of the mind from the senses is called tube stage of pratyhra in yoga.
Without mastering this stage of pratyhra (withdrawal of the mind), even the stages of
dhran, (focusing of the mind) and dhyna (concentration of the mind) are also
impossible to attain, let alone the state of samdhi.

When prn,a, having become powerful, tries to establish its control over the organs of
action and the sense organs, the process of pratyhra sets in automatically and the
mind, having become introvert, begins to withdraw from the senses. Since there are five
senses of perception, there can be five types of pratyhra: pratyhra of the ears or of
the sense of hearing, pratyhra of the skin or of the sense of touch, pratyhra of the
eyes or of the sense of sight, pratyhra of the tongue or of the sense of taste, and
pratyhra of the nose or of the sense of smell. It is not necessary that these different
pratyhra occur in a specific order during meditation. In spontaneous meditation, the
released prn,a first brings about any one of the abovementioned pratyhra and the
remainder follow automatically.

During the process of pratyhra, the introversion of the mind is generated because the
perceptive senses have become introvert. When a particular perceptive sense becomes
introvert, the opening of the sense organ corresponding to it closes automatically.
During the pratyhra of abda (hearing), the openings of the ears are closed
automatically. Similarly, during the pratyhra of spara (touch or feeling), rpa (sight),
rasa (taste), and gandha (smell), the openings of the skin, eyes, tongue and nose,
respectively, are closed. During spontaneous meditation, pratyhra of the different
senses may occur separately or in combination.

In the initial stages of pratyhra, a seeker may not be able to remain steady in any one
posture for a long time. So he goes on changing postures frequently in order to keep the
body comfortable. The released prn,a energy takes care of these changes in position.
Moreover, any single type of pratyhra may not last long in the initial stages. Hence
there will be frequent and automatic changes in the types of pratyhra experienced
during the initial stages of spontaneous meditation. But as the seeker progresses and
gets well established in the state of pratyhra he is able to remain steady for a long
time in any single type of pratyhra as described below:

(a) Pratyhra of the ears or abda (hearing)

A seeker usually finds it more difficult to avoid the disturbance of sounds than
that of any other sense. But when they get firmly established in the pratyhra of
hearing, they become steady in any comfortable sana (posture). At that time,
the ears are closed with the thumbs and the eyes are closed with the index and
middle fingers. The remaining two fingers are placed on the upper and the lower
lips. During this pratyhra, one hears the anhata nda (subtle sound) from
within and their gaze remains fixed in bhrmadhya (the region between the
eyebrows). This state is also called ndnusandhna (tuning the mind with
subtle inner sound) or nda samdhi.

(b) Pratyhra of the skin or spara (touch or feeling)

In other types of pratyhra, the seeker closes the openings of the ears, eyes,
nose, mouth, etc., but in this pratyhra the opening of the skin is closed. One
may wonder how that can be done since there are innumerable openings or
pores all over the body. But one does not have to close them. Instead, during this
pratyhra the opening of the anus is closed. When this type of pratyhra
occurs automatically in a higher stage of meditation, the seeker is seated in
siddhsana (adept pose), closing the opening of the anus with the left heel. The
right heel is placed on the abdominal region over the genital organ. The thumbs
close the ears and the index and middle fingers close the eyes. The annular or
ring fingers keep both the nostrils closed while the small fingers are placed on
the closed lips. This is known as yon mudr. During this pratyhra khecar
mudr (locking of the tongue in the cavity of the skull) is also performed
automatically and the seeker experiences divya spara (divine touch). This state
is called laya samdhi (the state of dissolution or sublimation).

During this kind of pratyhra, the seekers sexual fluid becomes sublimated.
Until this process of sublimation is mastered, one is neither able to attain
samdhi nor can he become an rdhvaret yog (one whose sexual fluid is
sublimated). Only an rdhvaret yog can attain divya arra (divine body), which
is the outward sign of mastering nirbja samdhi. This is the complete path of
yoga, which is fully attained by hardly one yog in a thousand years, since it is full
of countless difficulties and dangers.

(c) Pratyhra of the eyes or rpa (seeking)

Like the ears, the eyes also make ones mind easily extroverted. That is why in
all types of pratyhra, the eyes are generally kept closed for avoiding external
distractions. During the spontaneous occurrence of this type of pratyhra the
seeker, seated in any comfortable sana, closes his eyes with the index and the
 middle fingers, keeping the remaining two fingers on the upper and lower lips.
The thumbs may or may not be closing the ears. The head is slightly raised as if
looking to the sky. However, the gaze is fixed inward on the vision of tma jyoti
(flame-like light of the soul) between the eyebrows. This state is also called
jyotirdhyna (meditation on the divine light). In the initial stages the seeker may
visualize different colors such as yellow, red, white, brown, smoky, etc.

(d) Pratyhra of the tongue or rasa (taste)

One who has conquered the tongue can conquer the whole universe. Such a
victory has to be not only in terms of the sense of taste but also in respect to
speech and khecar mudr, in which the tongue is to be locked in the cavity of the
skull. When this kind of pratyhra occurs spontaneously in the higher state of
meditation, the position of the seeker remains similar to that of pratyhra of the
skin. However, instead of experiencing the divine touch, he undergoes the
experience of amr,ta-pna (sipping the nectar) in this pratyhra. This state is
also called rasnand samdhi.

(e) Pratyhra of the nose or gandha (smell)

In this pratyhra, the process of breath-control or prn,yma is involved. In

fact, prn,yma is the key to yoga, through which one progresses faster than
any other technique. When the seeker is firmly established in this type of
pratyhra, he is found to be doing anuloma-viloma prnyma (breathing
through alternate nostrils) spontaneously. Along with such controlled breathing,
he mentally chants mantra and also experiences the smell of divine odors of
various types. This state is also called ajapjapa (spontaneous mental chanting),
ha sayoga, hat,hayoga or prn,opsan (spiritual practice involving prn,a).

An ordinary seeker should not practice these types of pratyhra willfully. They
should occur spontaneously after progressing well in meditation.

CHAPTER 8
DHARANA AND ITS OBSTACLES

1. The Internal Aspect of Yoga

Patanjali, in Yogadarsana, discusses two main aspects of yoga: the means or

techniques of yoga and the manifestations or attainments of yoga. The former is
discussed in Sadhanapada1 and the latter in Vibhutipada2. Sadhanapada includes
yama and niyama, asanas, pranayama, and pratyaharathese five embodiments of
yoga are considered external. Vibhutipada includes dharana, dhyana, and
samadhithese are the internal aspects of yoga, and these alone enable one to enter
into the important spheres of yoga. However, only through the mastery of the
techniques of yoga is the mind fit for the attainments of yoga. The body is the medium
for asana, pranayama, and pratyahara, while the mind is the medium for dharana,
dhyana, and samadhi. Only after the purification of the body does the purification of the
mind really begin. In Goraksa-Paddhati it is said, A seeker should practice dharana
only after mastering asana, pranayama, and pratyahara.3

2. Concept of Dharana

In Yogadarsana, Patanjali describes dharana thus: When the pure mind is kept
focused in the desired desa (region) by the seeker, it is called dharana.4

One must meditate in order to decrease the fluctuations of the mind, which result in
ignorance, inability, and misery. Through meditation, one can attain knowledge, ability,
and happiness. However, just as there cannot be a tree without a seed, so there cannot
be meditation without dharana. In order to meditate, one must first practice dharana.

A seeker practices dharana in order to focus many divergent thoughts towards a single
region of contemplation. Out of the trio of meditator, meditation, and the object or the
goal of meditation, the last one can be called the region of dharana. The seeker must
focus his mind on such an object or goal.

3. The Three Regions of Dharana

There are three regions of dharana: adhibhautika (relating to matter), adhyatmika

(relating to spirit) and adhidaivika (relating to celestial objectssun, moon, etc.). The
seeker may choose any one of these three regions on which to focus his mind.
Focusing the mind on the idol of a chosen deity, a picture of the guru, a diamond, a
jewel, a lamp, a flame, etc. is known as adhibhautik dharana. The mind becomes
automatically fixed on an object or a goal if one has a great liking for it. In this type of
dharana, the predisposition of ones feelings and intellect play an important part.
1
Chapter on Manifestations or Attainments of Yoga.
2
Chapter on Means or Techniques of Yoga.
3
Goraksa-Paddhati, Part II, stanza 52.
4
Patanjalis Yogadarsana; Vibhutipada, Aphorism 1
5
A ghadis is equal to 24 minutes.
6
There are different bija (seed) mantras connected with different centers in the body.

When a seeker, favored with the grace of the Lord or of a guru, reaches the stage of
dharana, his mind is automatically focused or fixed on various cakras in the body and
on the respective deities controlling these cakras. This is known as adhyatmika
dharana. Of course, the seeker practices dharana in its subsidiary form even when he
does asanas, pranayamas, and pratyahara.

4. Spontaneous Occurrence of Dharana

In the initial stages of pranotthana (release of prana), prana moves very quickly. As a
result, it is not able to remain stable in any cakra or nerve center for long. Later on, as
the seeker advances in his spiritual practice, the activity of prana is reduced and
gradually it becomes capable of remaining steady in the area of its activity for a longer
period of time. However, real stability is attained only when one is firmly established in
the stage of pratyahara, which itself assumes the form of dharana. Thereafter it
becomes stabilized in any region which it chooses for purification. The mind is
automatically attracted towards the regions in which the prana is localized. Hence,
dharana begins to occur automatically in the center where the prana has become
stable.

5. Results of Mastering Dharana

Dharana is considered to have been mastered when ones mental focus remains steady
for two hours. No sooner is dharana perfected than the yogi becomes revered by the
people. He may have visions of the great siddhas (adepts or realized yogis) and also he
gains understanding about the secrets of all religions. It is through dharana that one
conquers the mind and becomes fit to practice dhyana, or real meditation. Moreover, it
is only through dharana that the cakras and the granthis are penetrated and various
siddhis (miraculous powers) are attained. But the true seeker reaching this stage does
not become the slave of these siddhis, and, remaining unconcerned about them,
proceeds further on the path of yoga.

6. The Initial Stages of Dharana in Various Cakras

When dharana is centered in muladhara cakra (basal plexus), asanas like

mulabandhasana, virasana, ardha matsyendrasana, vrsasana, parsvasana, etc., in
which the anus is pressed or contracted, are automatically performed. When dharana is
centered in svadhisthana cakra (sacral plexus), siddhasana and its associated asanas,
in which the portion between the anus and the genitals is pressed, occur automatically.
Yoni mudra also occurs in natural course. When dharana is centered in manipura cakra
(solar plexus) either the belly gets completely filled with air or uddiyana bandha
(stomach lock) occurs frequently. Asanas like pascimottanasana, bhunamanasana may
also be performed automatically. When dharana is centered in anahata cakra (cardial
plexus), various pranayamas occur automatically, the chest gets completely filled with
air, and asanas like dhirasana, khanjanasana, kurmasana, and bhujangasana are
performed automatically. During dharana of visuddhakhya cakra (pharyngeal plexus)
anahata nada (spontaneous sound) is generated in the form of chanting Rama or aum
mantras, singing vedic hymns, roaring, making sounds like various beasts, or singing
classical Indian music. Asanas like sarvangasana, halasana, and other asanas in which
the throat is pressed, are performed automatically. When the prana is stabilized in this
cakra, khecari mudra is also practiced. When dharana is centered in ajna cakra (frontal
nerve center), asanas like padmasana, swastikasana, siddhasana, mulabhandhasana,
vajrasana, or sthirasana are automatically performed and meditation in bhrucakra
(between the eyebrows) becomes natural. During dharana of sahasradala padma
(thousand-petalled lotus or the crown of the head), sirsasana, vrksasana, and
associated asanas are automatically performed and the subtle sounds of drums,
cymbals, conches, veena (stringed instrument), flute and bell or thundering (as in
lightning) are heard. All these dharanas go on ascending and descending until they
become stable in any one center for five ghadis5 (two hours). These are all adhyatmik
dharanas.

7. Various Elemental Dharanas

From the feet to the thighs is the region of prthvi tattva (the earthy element), from the
thighs to the navel is the region of jala tattva (the watery element), from the navel to the
heart is the region of agni tattva (the fiery element), from the heart to the frontal region is
the seat of vayu tattva (the airy element), and from the frontal region to brahmarandhra
(the crown of the head) is the seat of akasa tattva (the ethereal element). One performs
dharana spontaneously on the four-armed form of Lord Brahma, along with the bija6
(seed) sound lam in the earthy region, on the four-armed from of Lord Narayana along
with the sound vam in the watery region, on the three-eyed from of Lord Maharudra
with the sound ram in the fiery region, on the all-powerful, omniscient, Lord of all,
Satcitananda Iswara (Lord in the form of existence-consciousness-bliss) with the
sound yam in the airy region, and on the cosmic form of Lord Sadasiva with the sound
ham in the region of the ether element for five ghadis (two hours). By such practice one
can gradually attain command over the earthy, watery, fiery, airy, and ethereal elements
in turn.

8. Obstacles Arising During Initial States of Dharana

As soon as a seeker begins to be steady in dharana, many obstacles spring upon his
path. Due to the fear of these dangers, many seekers prefer to tread the easier paths of
yoga. The first obstacle is that yaksinis (demigoddesses from the other world known as
Yaksaloka) adopt beautiful forms and come to tempt the seeker away, or they adopt the
forms of snakes, lions, tigers, etc. to frighten him. Of course, all these can be seen only
through inner vision. Under such circumstances, only if the seeker is neither tempted by
the beauty of the yaksinis nor frightened by the dangerous animals does his yoga
practice remain undisturbed. Some famous portraits of the Buddha show him
surrounded by monstrous figures or a Kama Sena (a large group of cupids). This
depicts the difficulties arising at this stage of dharana.

9. The Menace of Kundalini during Dharana

Another major difficulty that a seeker must face during dharana is the menace of the
awakened kundalini. A seeker does not, in fact, enter the stage of dharana without the
kundalini having been awakened. Dharana is usually performed in various cakras, so it
presupposes the penetration of the cakras, which does not happen until the kundalini is
awakened and moves upward into the passage of the susumna.

Although asanas, mudras, pranayamas, etc., are performed automatically when the
prana is released, prana does not itself penetrate the cakras. Such penetration begins
only when the kundalini power is awakened, and with it begins dharana. Since it is
difficult to handle the awakened kundalini, the seeker has to face many difficulties
during dharana.

The seeker who dares to awaken the kundalini power without the grace and guidance of
a guru might become insane, succumb to diseases or even die. This is because he
does not possess the necessary knowledge, steadiness of mind, or patience required
for this difficult undertaking.

Many seekers are found wandering here and there in search of a guru who will awaken
their kundalini. However, their search ends in despair because they do not have
genuine faith in the guru. In order to get the kundalini awakened through the grace of a
guru, one must have full faith and surrender completely. Although thousands may claim
that they know kundalini and that their kundalini is awakened, it is doubtful if even one of
them really has such knowledge or experience.

To awaken the kundalini power is one thing, but to make it move upward into the
passage of the susumna is something else. In the beginning, as the kundalini is
awakened, the seeker feels a lot of enthusiasm. But as he advances in dharana, he
begins to encounter various menaces of kundalini. Only one with great courage can
cope with these menaces; it is simply not possible for all to do so. This is where those
who are attracted by siddhis (miraculous powers) retreat from the awakened kundalini
and bow down to her from a distance.

10. The Obstacle of Sensuality

One of the stumbling blocks which the seeker faces during dharana is that of sensuality.
There are seven major cakras and three granthis in the body and only through the
correct practice of dharana will they be known. When dharana occurs spontaneously in
the region of svadhisthana cakra, strong sensual feelings develop. This could be
tolerated if it were to occur only once in a while, but it is encountered frequently.

One may ask here: why does sensuality become intense through dharana? Should it
not decrease through the practice of yoga? This problem can be explained in the
following manner.

Prana energy is the soul of yoga. At no time can the mind be controlled without
controlling the prana. In the same way, prana cannot be controlled without controlling
the mind. As a long-handled fork is used for catching a snake, so is the prana energy
used for controlling the mind. The mind is thus conquered by conquering the prana
energy.

The seeker, whose prana energy is released through the grace of God or a guru, begins
to establish control over prana automatically during meditation. Due to this automatic
process, the blood in the body of the seeker is purified. As the blood is purified, it
produces a large quantity of sexual fluid, and with this increased production of sexual
fluid, sensuality is intensified. As a result, the seeker faces a stumbling block in his or
her spiritual practice.

The Jain Preceptor Hemacandra Suriji pointed out: Pranayama is useless. Peace of
mind cannot be preserved by it. On the contrary, it generates unrest and the mind
becomes depressed. This statement must have been the result of experiencing such
obstacles.

Due to such dangers there seems to be everywhere the tendency to avoid Hatha Yoga
and go directly to the practice of Raja Yoga. But the real seeker must not be impeded by
these difficulties. Only then can he obtain true knowledge of everything or become
omniscient. All other remedies are common, and the power of omniscience cannot be
attained through them.

Because they are so puzzled by this difficult aspect of yoga, particularly during dharana,
even those seekers making the most progress stop. They are simply overwhelmed by
the whole phenomenon. Once more the need for the wisdom, experience and grace of a
true guru arises.

This is where the paths of krama mukti (liberation by stages or after many births) and
sadyo mukti (liberation in the present lifetime) become separate. Only the brave
Hanumana (the monkey God of the Ramayana and the deity of Brahmacarya or the
perfect celibate) can cross the sea of sensuality with one leap. An ordinary monkey
cannot do that. Therefore, for their own protection, many seekers will be directed or
diverted into the path of krama mukti. Those seekers who cannot meet these obstacles
with patience and full faith cannot tread the path of sadyo mukti.

11. Encountering Diseases

Another difficulty arising from the practice of dharana is disease. Often, in the lower
stages of dharana, bodily impurities create obstructions. One may ask: why should a
practitioner of yoga succumb to disease? The answer is that the active life of the seeker
promotes a continuous flow of rajoguna in the body and mind; consequently, the
proportion of passion, intolerance, anger, egoism, etc., greatly increases. Through the
practice of dharana, however, the process of physical purification takes place very
quickly. As a result, the unhealthy elements in the body are generated in large
proportion and, in order to be eliminated quickly from the body, they may assume the
nature of a disease which was previously lying dormant.

When diseases are manifested in the body in this way, that is, as a result of the process
of prana, the seeker need not be afraid. Such diseases subside automatically through
the process of prana itself. Therefore, the seeker should not abandon the practice of
dharana but continue it. However, under such circumstances he should avoid taking
any medicine, and should abstain from rich food. He may maintain either a simple and
light diet or take only milk and fruits.

It is a popular belief that a yogi should not suffer from disease. This is true, but during
the initial stages of dharana, one is merely an ordinary seeker and not an evolved yogi.
When the yogic scriptures mention that a yogi does not suffer from disease, they refer
to a highly evolved yogi and not to an ordinary seeker. On the contrary, an ordinary
seeker frequently has to put up a tough fight against disease, and sometimes he may
even encounter death during the practice of yoga. If he undergoes defeat in such
encounters, he falls victim to various diseases, and if the disease turns out to be
incurable, the seeker may eventually die.

Only when the yogi realizes the stage of samadhi does his body become completely
purified by the fire of yogic penance and is he rid of disease. At that stage of his spiritual
evolution, disease has no hold on the yogi, but before reaching that level, he has to
tread a long and difficult path. As a matter of fact, the path of yoga is so full of difficulties
that a seeker who cannot meet these challenges with enthusiasm, faith, patience, and
courage will never tread the path of yoga to the end.

12. The Obstacle of Illusions

Yet another difficulty which arises during the stages of dharana is that the seeker does
not correctly recognize the level of his progress. Often, out of over-enthusiasm, he
begins to evaluate his attainments in a liberal way. This is because of his illusory
understanding about the attainment of various aspects of yoga. At first, he considers
yoga to be only a small ditch which can be very easily crossed over by a single jump.
However, as he advances, he becomes disillusioned and finds that it is neither a ditch
nor a small pond nor even a big lake, but a vast ocean, which cannot be so easily
crossed.

For instance, when the frenum under the seekers tongue is cut automatically during
meditation, he begins to think that now, within a couple of months, his tongue will be
elongated enough to be able to stand in the tenth gate above the palate. But as he
strives hard in meditation to attain khecari mudra (in which the tongue is locked in the
cavity of the skull) month after month without success, he begins to feel uneasy about
his progress. Further, when he finally succeeds in making the tongue stand in the tenth
door, he again becomes overjoyed, thinking that he has now approached the stage of
samadhi. At that time, he feels that he will be able to master the highest nirvikalpa
samadhi very soon. However, when year after year passes without such an attainment,
his illusion vanishes.

In fact, in the whole path of yoga there are many steps which often generate illusions
making the seeker elated at one time and dejected at another time. Only that seeker
who no longer worries about such illusions but continues the practice with full patience
and faith succeeds in overcoming all obstacles

13. Viparyaya Vrtti or Illusory Thoughts

During the stages of dharana the seeker undergoes many experiences which cause
illusory thoughts to occur in his mind. Hence, he is continually being disillusioned about
some old experience or succumbing to a new illusion based on fresh experiences.
Thoughts which nourish such illusions are called viparayaya vrttis (illusory thoughts).
These are caused by inadequate or incomplete experiences. Because of such illusory
thoughts, the seeker is often either joyful or sorrowful about his attainment or progress
on the spiritual path.

In Yoga Darsana, Maharsi Patanjali has divided the vrttis (thoughts) into five types: 1)
pramana, 2) viparyaya, 3) vikalpa, 4) smrti, and 5) nidra. So the seeker has to know
which thought belongs to which category according to its characteristics.

Pramana are those thoughts which are based on experience and are devoid of doubt or
illusion. For example, one knows gold as gold and brass as brass on the basis of
experience. This pramana vrtti is the first type and we shall call it truth.

Viparyaya are those thoughts in which, due to lack of experience, there is the illusion
that untruth is truth. For example, one mistakes gold for brass and brass for gold, for
want of experience. This viparyaya vrtti is the second type and we shall call it untruth.

Vikalpa are those thoughts which, due to incomplete experience, cannot stay fixed on
any decision. For example, one remains indecisive about whether this is gold or brass.
This vikalpa vrtti is the third type and we shall call it doubt.

It can also be said that the seeker, as he or she progress in yoga, first crosses the
untruth and then enters the arena of doubt. Previously, the seeker was seeing only
untruth but now sees both truth and untruth, and due to their lack of experience they
are unable to decide what is truth and what is untruth out of the two. When, through
further yoga practice, they cross the second arena, their experience becomes complete
and they face only truth. This is the explanation of viparyaya, vikalpa, and pramana
vrttis, which can be called, for practical purposes, untruth, doubt, and truth, respectively.

The knowledge which enables us to recognize the subject of our experience is called
smrti. It relates to the past. For example, I have seen this person; I have read this
book, etc. is the knowledge impressing previous experiences on the mind and the
senses. This is called smrti.

The vrtti in which all four vrttis mentioned above (i.e. pramana, viparyaya, vikalpa and
smrti) are absent is known as nidra.

The seeker treading the path of yoga is often waylaid by these different vrttis, but as he
progresses from ignorance to knowledge, he once again finds the main path.

CHAPTER 9
MENTAL PURIFICATION AND CONSTRAINT THROUGH DHYANA

1. Super-Consciousness through the Constraint of the Mind

Dharana is the seed; dhyana is the tree, and samadhi is the fruit. These three are
inseparable, constituting an integral whole. Sage Patanjali has termed this trio
samyama (constraint). Samyama is the direct means; in the practice of yoga, while the
preceding five steps, including yama, niyama, asana, pranayama, and pratyahara are
the indirect means. However, in comparison with the highest state of nirbija samadhi,
even samyama is considered to be an indirect means for mastering yoga.

Having withdrawn the mind from the sense organs, the seeker, through samyama, has
to focus his attention on an object of contemplation and concentrate his mind on a
presented idea so that nothing but that exists in his consciousness. During the practice
of samyama, the seekers mind passes through various states before reaching the state
of dhyana or perfect concentration, and finally attaining perfect knowledge through
samadhi or super-consciousness.

2. Knowledge Is Dependent on Mind

It is not possible to accomplish real knowledge about the secrets of various lower and
higher stages of yoga without regular practice. Knowledge obtained through books is
indirect, while knowledge attained through rtambhara prajna, which is the outcome of
samadhi is direct. The former is born of scripture, the latter of yoga. Real knowledge is
that which is born of the actual experiences of yoga, while that which is obtained by
studying the scriptures is just superfluous knowledge.

Lord Krsna says: There is nothing so sacred in this world as true knowledge; a
perfected yogi finds it from within his Self at the proper time.1 The perfected yogi
referred to in this stanza is the accomplished yogi of Karma Yoga or savikalpa samadhi
because true knowledge dawns only after mastering these. In fact, Karma Yoga is the
basis for Jnana Yoga. One does not attain fitness for practicing Jnana Yoga without first
mastering Karma Yoga. Thus karma or action precedes jnana or knowledge.

Both knowledge and ignorance are dependent on the mind; as a result, where there is
knowledge, there is existence of mind. Samadhi with the existence of mind is savikalpa
samadhi. Again, with the existence of mind, there is one who sees or perceives. Where
there is a seer, duality exists. Oneness or cosmic consciousness can exist only in the
absence of the seer. But this oneness should not even be felt; if it is felt, duality exists.
Duality vanishes only when the mind is dissolved or merges into nature.
1
Bhagavad Gita, Chapter IV, stanza 38
2
Bhagavad Gita, Chapter VII, stanza 4
3
Bhagavad Gita, Chapter VII, stanza 5
4
Brahmabindupanisad 1, 2, 3.
5
Maitrayani Upanisad, Chapter IV, 3
6
Maitrayani Upanisad, Chapter IV, 3:3 & 4
7
Bhagavad Gita, Chapter XI, stanza 55
8
Bhagavad Gita, Chapter IV, stanza 16
9
Bhagavad Gita, Chapter IV, stanza 18
10
Bhagavad Gita, Chapter IV, stanza 41
11
Sankarabhasya, IV, 18
12
Bhagavad Gita, Chapter III, stanza 41
13
Yoga Darsana, Chapter on Samadhipad & Aphorism --29
14
Bhagavad Gita, Chapter II, stanza 64

3. Mind and Nature

Nature is the cause of mind as well as of all existence. It has two major aspects: gross
and subtle. All elemental forms or concrete existence constitute the gross aspect of
nature, while all subtle manifestations constitute the subtle aspect.

Prthvi (earth), jala (water), agni (fire), vayu (air), and akasa (ether) are called panca
mahabhuta (five basic or major elements) which constitute all gross forms of nature.

Manas (mind), buddhi (intellect), citta (contemplative mind-stuff), and ahamkara (ego)--
this four-fold combination is called antahkarana (inner self).
In the Bhagavad Gita, Lord Krsna says, Earth, fire, water, air, ether, mind, intellect and
ego constitute the eight-fold nature of Mind.2 Here Lord Krsna has incorporated citta
into buddhi. The function of citta is to contemplate, and that of buddhi is to make
decisions. As a decision is not arrived at without contemplation, the Lord has not
differentiated citta from buddhi, and He called nature only eight-fold.

But Lord Krsna says this eight-fold nature is His inferior nature, and calls the atman, the
life element or the soul, His superior nature. It is through this superior nature that matter
is brought to life, consciousness is awakened, and the whole creation of inferior nature
is upheld. Superior nature works as an equilibrium for the manifestation of eight-fold
nature. Lord Krsna says, But, Oh mighty-armed (Arjuna), this is My inferior nature. Now
know My supreme nature, which is the life element or soul and by which the whole
universe is upheld (or manifested).3

The concrete or gross aspect of nature among human beings is the body, and the
subtle aspect of nature is the antahkarana. Through the dynamic power of atman, both
these aspects of nature become active. The activity or dynamism of these two aspects
of nature creates, protects, multiplies and changes this universe, and their inactivity
results in the destruction of the universe.

4. Dhyana Is the Process of Physical and Mental Purification

Our being is made up of the gross and the subtle elements of nature. When the gross
elements predominate in a person, his mind is dull, but when the subtle elements
predominate, his mind is sharp. Dull mind is tamasic; sharp mind is sattvic; and one that
is a mixture of dullness and sharpness is rajasic.

The mind of every person depicts all three qualities of nature, which are sattva, rajas
and tamas, to some extent. Any one of them becomes predominant at one time,
rendering the other two subsidiary. Directed by these qualities of nature, every person
performs countless physical and mental acts. When actions are performed under the
direction of rajas and tamas impurities are generated in the body as well as in the mind.
But when one acts under the influence of sattva, the body and the mind are purified

Dhyana or meditation is the best means for purifying the mind and body. There exists a
veil between the mind and the body on one hand and the atman (soul) on the other.
This veil becomes thick when many impurities are caused by the predominance of
tamoguna. It becomes somewhat thinner when there are more impurities caused by the
predominance of rajoguna. But when there is a predominance of sattvaguna, the veil
becomes very thin. Through the regular practice of dhyana, sattva goes on increasing
and rajas and tamas decrease. Ultimately, when sattva develops to a great degree, the
veil disappears totally and the atman is realized.

5. The Mind Is the Cause of Bondage and Liberation

Mind is of two types: pure and impure. A mind having desires is impure and a mind
without desire is a pure mind. The sole cause of the bondage as well as of the liberation
of human beings is the mind. A mind full of desire binds, whereas a desireless mind
liberates. When an aspirants mind gives up the desires of worldly enjoyments, they
attain liberation. Hence an aspirant must make their mind desireless.4

In Maitrayani Upanisad it is said, Through penance (practice of yoga) sattvaguna

(purity) is accomplished, as a result of which knowledge is unveiled and true
discrimination is gained through sattvaguna, the detachment of the mind is
accomplished, and through that state of mind the atman (self) is realized. Ultimately,
through self-realization, one is freed from the bondage of life.5 Further it is said:
Citta (mind) itself is worldly existence; hence, with effort, the mind should be purified.
Ones behavior is in accordance with the nature of ones mind--this is eternal truth. As
the mind is made quiet, good and evil deeds vanish. The yogi who has a quiet and
steadfast mind merges into the atman and attains eternal happiness.6

The mind is full of manifold impurities gathered over many lifetimes. An aspirant must
remove them through meditation. A pure mind is found in a pure body and an impure
mind is found in an impure body. So, first of all, it is necessity to purify the physical
body.

6. Techniques of Body Purification

a) Pranopasana: Pranopasana can be practiced through various means, such as

pranayama, dhyana, mantra japa, nadanusandhana, nama-samkirtana, etc.

b) Hamsa Yoga: The practice of only pranayama is called Hamsa Yoga or Hatha Yoga.
Pranayama, asana, mudra, and pratyahara are also known as the means of Hatha
Yoga.

c) Niskama Karma Yoga: In Niskama Karma Yoga, the seeker tries to awaken the
kundalini and make it move upward. After mastering such practice, tamoguna (inertia)
and rajoguna (passion) vanish from the yogis body and mind. As a result, the yogi
becomes an urdhvareta, after which he attains rtambhara prajna (the highest wisdom).
Savikalpa samadhi can be mastered by means of Niskama Karma Yoga.

d) Sahaja Yoga: Sahaja Yoga, Kriya Yoga, and Kundalini Yoga also can be mastered
through various means. Among them the best means is the grace of guru or saktipata.
Through that the yoga kriyas (yogic activities) automatically occur in the body of the
seeker.

e) Saranagati Yoga: The above-mentioned Sahaja Yoga, Kriya Yoga, and Kundalini
Yoga are other names for Saranagati Yoga. This yoga is also called Isvara-Pranidhana,
Bhakti Yoga, Prema Yoga, Prapatti Yoga, or Nididhyasana. By the grace of God, yoga
kriyas are automatically manifested in the seekers body. As a blade of grass is carried
away in the flow of a river, a seeker is carried away in the flow of natural activities with
faith. Only such a devotee is said to be doing activity for the sake of God or is called
asang or God-minded. Only he can attain God.7 That devotee believes, I am doing
only what God has me do. Only God is the doer and I am the non-doer.

7. The Riddle of Action and Inaction

Through the practice of dhyana generated by the grace of God or guru, one can
experience inactivity in activity. Because the aspirant clearly realizes that physical
activities done without the control of the mind are the activities of prana, he remains
inactive and devoid of desire. Activity is activity and inaction is inaction; yet one can
experience inaction in action and action in inaction. What a wonderful experience!

Activity devoid of ego is true inactivity. When the body acts under the control of the
mind, ego is projected into the mind, and unnecessarily accepts the responsibility of
being the doer.

A traveler sitting in a train does not himself walk; the movement of the train becomes his
journey. In the same way, a seeker, taking recourse in the movement of prana during
meditation, does not try to meditate; the movement of prana naturally becomes his
meditation. Even great scholars are puzzled by this problematic issue of action and
inaction. This is not a topic for argument; it is the subject of yogic experience. That is
why it is said in the Bhagavad Gita that even the wise are baffled in knowing what
action is and what inaction is.8 When the mind is directing the body, the whole
nervous system remains active, which results in mental tension and unrest. In this
meditation, the mind remains neutral and observes the activities of the body and prana
as a mere witness. As a result, it does not have to carry the burden of directing the
body. In the absence of any burden, the mind becomes increasingly quiet. If a house
catches fire after it has been sold, the person who sold it does not feel sorrow or misery.

In short, it can be said that if a persons mind has the sense of being the doer, there is
activity; if his mind is devoid of such sense, there is inactivity in spite of activity. The
jnani (knowledge oriented seeker) considers atman (soul) to be the non-doer or
witness and prakrti (nature) to be the doer. The bhakta (devotee) considers God to be
the doer and himself the non-doer.

8. One Knowing Action and Inaction Knows Yoga

A seeker who experiences action in inaction and inaction in action while in meditation
has found the path of liberation; there is no doubt about it. Lord Krsna calls such a
seeker a purnakarmakrt yogi (doing all actions) and manisi (wise among men). Lord
Krsna states in the Bhagavad Gita, He who sees inaction in action and action in
inaction is the wise among human beings and remains unconcerned even while
performing all actions.9 This yoga is known as Prana Yoga, Prakrti Yoga, or Sahaja
Yoga. This practice is that of naiskarmya (inaction) and karma sanyasa (renunciation of
action). As Lord Krsna says, Oh Dhananjaya (Arjuna)! Actions do not bind that
self-possessed person who has renounced actions through yoga and has destroyed
doubts through (true) knowledge.10

Let us examine the meaning of this stanza in detail.

(a) What is renunciation of action in yoga?

Renunciation of action through yoga means making the senses introvert and
rejecting the idea of doer-ship. Where there is a doer, there are actions, and where
there are actions; there is bondage. A non-doer does not have the bondage of
actions. Introversion of the senses is the result of lifting away the control of the mind
 over the body and allowing full freedom for movement to prana. This is why a
follower of the path of knowledge, while in meditation, believes that he is a
non-doer and nature is the doer (see the Bhagavad Gita, Chapter V, stanzas 8
and 9). A devotee feels that he is a non-doer and God is the doer. (See the
Bhagavad Gita, Chapter XVIII, stanza 61). Thus they renounce actions,
Sankaracarya also writes in his comments on this stanza, Since a yogi has
removed the impurities from his inner-self through Karma Yoga, and as a result has
attained self-realization, through which all his doubts vanish, he is not bound by
actions because his actions are burnt by the fire of knowledge.11 As long as the
senses remain extrovert, the renunciation of actions or non-doing is not possible.
That is why Lord Krsna says, Oh best of Bharatas (Arjuna)! You should, therefore,
control the senses in the beginning so as to overcome sensuality, which is the
destroyer of knowledge.12

(b) The Destruction of Doubts by Wisdom

Doubts are destroyed through knowledge and self-realization. A yogi becomes an

urdhvareta after conquering sensuality; at that point, his senses become introvert
and rtambhara prajna dawns in him. It is never possible to attain knowledge without
conquering sensuality. As true knowledge dawns, all doubts vanish. This is the
achievement of Samprajnata Yoga. Samprajnata means the state in which the clear
and doubtless form of the goal is attained.

(c) Who is the self-possessed person?

In the stanza under discussion, it is said that actions do not bind the
self-possessed. The question arises, who can be called a self-possessed person?
In general it may be said that every human being is self-possessed, except the one
who does not know the answer to the question who am I? In this stanza, Lord
Krsna has called a self-realized yogi self-possessed. In fact, the real practice of
yoga begins only after self-realization. Maharsi Patanjali says, As a result of
self-realization, all obstacles are removed, faith is enhanced, and worldly
enjoyments no longer remain an attraction.13

The bhakta yogis as well as the jnana yogi attain self-realization. It is only after
crossing this stage that they are not defeated at the hands of various obstacles and
their inner journey is not cut short. There are various means for attaining
self-realization, but the stage in which entry to the path of self-realization is secured
is one and the same for all; that is the stage of pranotthana or the release of prana.

9. Actions Do Not Bind One Who Has Mastered the Self

As long as a persons mind dwells on the objects of the senses, actions bind him,
causing attachments and aversions. Therefore, the mind of the person who remains
attracted to worldly enjoyments or the objects of the senses becomes full of impurities.
But, if one refrains from indulging in sense objects, his mind becomes free from
attachments and aversions, and actions do not bind him.

Lord Krsna points out that indulgence in sense objects does not bind or cause any harm
to a self-controlled person having a pure and disciplined mind: The self-controlled
one, who while indulging in sense objects through the senses is free from attachments
and aversions, is master of the self and attains thru wisdom.14

Let us understand the meaning of this stanza in detail.

(a) Who is the master of self?

A seeker who meditates by lifting the minds control over the body is the master
of the self. But such a seeker, when he is in the primary stage of practice,
cannot be called master of the self. Only the seeker who has reached the
stage in which he attains concentration of mind can be called master of self.
He, being the best knower of action and inaction can be called master of
knowledge.

(b) Freedom from attachments aversion:

The master of self is free from attachments and aversions because during
meditation, he allows prana to rule over the senses and does not control prana
through the mind. Attachments and aversions are the creation of the mind. In
Karma Yoga, since the mind remains neutral and only prana directs the senses,
attachments and aversions are not to be found.

(c) Self-controlled indulgence in the senses.

A non-doer master of the self without the minds control, hands over the senses
to the independent prana. This yogic process of lifting the control of the mind
and handing over the senses to prana gradually leads the seeker to gain mastery
over the senses. This is what is meant by controlling the senses. In such
circumstances, the master of the self is found to indulge in the senses; yet, in
reality, he is not enjoying them. The reason is that all activities which manifest
during meditation are generated by prana and not the mind. The mind is, in
fact, detached from the body at that time. This sort of yoga practice gores on for
many years. In the end, due to the undaunted efforts of prana, tamoguna and
rajoguna become feeble and sattvaguna becomes stronger.

As a result of the stability of sattvaguna, a seekers mind becomes filled with joy. As the
mind is created out of sattvaguna, joy is its very nature. But when it is drawn into the
strong currents of tamoguna and rajoguna, it becomes restless. A mind having fallen
through sense indulgence becomes elevated through the practice of yoga.

CHAPTER 10
SAMADHI AND THE DISSOLUTION OF THE MIND

1. Samadhi Defined

Samadhi is the eighth step of yoga. The great Sage Gheranda says, There is no yoga
without samadhi. None is so fortunate as the person who attains samadhi. Samadhi can
be attained by devotedly serving the guru and securing his grace.1 in this statement an
important doctrine, full of truth, is laid down. Since in samadhi one has to achieve the
constraint of the mind by stopping its fluctuations, the sage has said that there cannot
be yoga without samadhi. The end product of any yoga can only be this. It matters little
by what name we call it. Another doctrine laid out in the above statement is that the
state of samadhi is not attainable without the grace of a realized guru. Only a lighted
candle can light an unlighted one. The truth of this cannot be negated simply because
some inexperienced people do not agree with it.

In Hatha Yoga Pradipika it is said, As salt dissolves in water, so the mind dissolves into
the soul and becomes one with it. The unity of soul and mind is called samadhi.2 Yogi
Yajnavalkya says, The union of jivatman (soul) with paramatman (God) is known as
samadhi. The state in which the jivatman establishes itself in the paramatman is the
state of samadhi.3

Raja Yoga, unmani, manomani, amaratva, laya, tattva, sunyasunya, paramapada,

amanaska, advaita, niralamba, niranjana, jivanamukti, sahajavastha, turyavastha all
these are other words for samadhi.

Sage Patanjali says, That stage of meditation in which one realizes the goal, and forms
dissolve from the mind, is the state of samadhi.4

After intense practice, when meditation is no longer meditation, but becomes identified
with or merged into the goal, this is called samadhi.

Samadhi means union with God. The union of the one who has mastered samadhi is
never disturbed. The states of waking, dreaming, or sleeping are, therefore, not
hindrances. The seeker remains continuously conscious that he is atman and not the
body. As a big hall is seen after breaking down the walls standing between four rooms,
the yogi experiences only samadhi after the differences between the aforesaid states
vanish. This is called sahajavastha (the natural state).
1
Gheranda Samhita, VII, 1
2
Hatha Yoga Pradipika, IV, 5
3
Yoga Yajnavalkya, I, 2.
4
Yogadarsana, Chapter on Vibhutipada, Aphorism 3.
5
Bhagavad Gita, III, 28.
6
Yogadarsana, Chapter on Vibhutipada, Aphorism 8.
7
Yogadarsana, Chapter on Samadhipada, Aphorism 51.
8
Hatha Yoga Pradipika, IV, 109.
9
Maitrayani Upanisad Fourth Lesson, 1.
10
Mahopanisad, III, 20.
11
Brahmabindu Upanisad, 5.

2. The Two Stages of Samadhi

As such, samadhi is only one, but it has two stages: the first is called samprajnata,
savikalpa, sabija, or cetana samadhi; the other is asamprajnata, nirvikalpa, nirbija, or
acetana samadhi. The difference between these two stages is very clear. The mind
exists in the first samadhi, but not in the second. The second stage can also be called
atimanasa (super-mind).

Bija (the seed) of all desires is the mind. Since the mind exists in the first or the lower
samadhi, it is called sabija (with seed) samadhi. This state is also known as
samprajnata samadhi since in it, one attains doubtless and true knowledge about the
object of concentration. It is also called prasantavahita since the prana and apana
vayus, moving upward through the passage of susumna, stabilize the external organs
and generate concentration of mind. Moreover, this state is also known as savikalpa
samadhi or cetana samadhi, because sankalpa (volition) and smrti (memory) do not
exist in it.

Since the susumna passage of the seeker who has reached savikalpa samadhi is
purified, the feeble and upward-flowing prana and apana produce physical and mental
stability, further resulting in deep concentration. In common concentration, one has to
make a decision, and therefore, many favorable as well as contradicting thoughts occur.
But in the state of perfect concentration or samadhi a decision is reached naturally, and
there are no contradicting thoughts. Meditation devoid of conflicting thoughts is called
savikalpa samadhi, and meditation without either favorable or contradicting thoughts is
called nirvikalpa samadhi.

Since the mind exists in savikalpa samadhi, I exists until the end. Because of the
existence of I, you and they remain also. Thus duality prevails until the end of
savikalpa samadhi. This means that as long as the seeker is in the stage of savikalpa
samadhi there is still the duality jiva (soul) and Isvara (God). In nirvikalpa samadhi, mind
becomes non-mind and jiva merges into Siva (God). As a result, duality disappears.
The cause of duality is the drsta (the one who sees). In the state of advaita (non-dual
state) there is no drsta (seer) at all. Without mastering savikalpa samadhi, one cannot
practice nirvikalpa samadhi. Savikalpa samadhi is the base of nirvikalpa samadhi.

3. The First Stage of Samadhi: Separation of Body and Mind

In savikalpa samadhi, the body is separated from the mind and in nirvikalpa samadhi
the mind is separated from the soul.

Savikalpa samadhi, which is active, is attained when deep concentration is generated

through the practice of meditation in which the minds control over the body is lifted and
the senses are made introvert by means of free prana. Nirvikalpa samadhi is the natural
state of non-mind (or state of nothingness) which is generated thereafter. In that state,
the mind merges into nature and the atman (soul) emerges as the self.

The separation of the mind from the body occurs in the first state of samadhi. As a
result, prana becomes independent and free from the control of the mind. The
independent prana takes over control of the body, directs it, and tries to make the
senses introvert. In this state, the seeker watches the activities of prana and the senses
as a witness. Such practice is called Samkhya Yoga, Raja Yoga, or Purna Yoga.
In Samkhya Yoga, it is believed that all actions are performed through the qualities of
nature; hence only nature is the doer. I is only a pure, wise and free soul. I has
nothing to do with the actions of nature. In the Bhagavad Gita it is said, Oh mighty
armed (Arjuna)! He who knows in essence the divisions and relations of the qualities of
nature and their activities and thinks that the qualities (as sense organs) react to the
qualities (as sense-propensities), is not attached.5

Raja Yoga is the best form of yoga. It is also called Purna Yoga or Asamprajnata Yoga.
Karma Yoga or Kriya Yoga is its integral part. Control of the physical senses is achieved
by Karma Yoga and control of the subtle senses is achieved by Raja Yoga. Savikalpa
samadhi is the base of Raja Yoga. Since there is only concentration in that state, the
mind exists. Because of this, it is also called cetana samadhi. In Raja Yoga samadhi,
there is no existence of mind; hence it is called acetana samadhi. After mastering this
samadhi, a yogis spiritual practice comes to an end. He remains at all times in samadhi
whether he is sitting, standing, walking, eating, drinking, speaking, or doing anything
else. Yet, if he desires, he can at will enter into acetana samadhi.

4. The Four Samapattis (States of Meditation)

There are four stages of meditation through which a seeker has to pass before reaching
sabija or samprajnata samadhi. These stages are called savitarka (deliberative),
savicara (reflective), sananda (joyful), and sasmita (self-realized) samapattis (states of
meditation).

The subject or object of meditation, the means or the instrument of meditation, and the
doer or the meditator-these three form a trio. Because of this trio, the samapattis are
also divided into three categories. In the first category, the subject or object supporting
the mind in meditation is considered important. In the second, the means or instrument
of meditation is considered important, while in the third the doer or the meditator is
given importance. In meditation, the subject-object is called grahya (that which is
comprehended), the means-instrument is grahana (comprehension), and the
doer-meditator is grahitr (one who comprehends). In other words, they form a trio of
known, knowledge, and knower.

In savitarka and savicara samapattis, grahya or the subject or object of meditation is

important, so both these samapattis fall under the first category. This is based on
grahya, that is, on what is known or comprehended in meditation. In sananda
samapatti, grahana, or the means or instrument of meditation is important, hence it falls
under the second category. Sasmita samapatti falls under the third category in which
grahitr or the doer is important.

a) Savitarka Samapatti

After the release of prana, the kundalini power of the seeker is awakened.
Thereafter begins savitarka samapatti, or the deliberative state of meditation. In this
state, the mind is directed towards its supporting object, yielding gross direct
experience. Here the mental concentration assumes the form of deliberation.

Because of the sense organs, the mind constantly remains extroverted. Therefore,
first of all it should be applied or focused on gross objects. Such gross objects,
which may support the mind for the deliberation during meditation, can be five major
gross elements (viz. earth, water, fire, air, and ether) or the gross forms of God
(Brahma, Visnu, Siva, etc.). Thus a sort of dharana (focusing of mind) begins during
savitarka samapatti.

This samapatti is further divided into two types: savitarkanugata and

nirvitarkanugata. During savitarkanugata samapatti there is gross direct experience
of the supporting object along with the deliberation of the mind. On the other hand, in
nirvitarkanugata samapatti there is gross direct experience of the supporting object
without deliberation.

During savitarka samapatti, the mind of the seeker remains, perturbed. After the
release of prana, as the seeker advances in the practice of meditation, he confronts
certain yogic experiences which frighten him. He is unable to make the right decision
at this stage about the validity of such disturbing or troublesome experiences.
Therefore, this stage corresponds with the ksiptavastha (the mental state of
distraction) in meditation.

b) Savicara Samapatti
After transcending the state of savitarka samapatti, the seeker gives up the gross
form of meditation and adopts the subtle form. With that change he enters into the
next stage of savicara samapatti: In this state of meditation, the mind is directed
towards its supporting subject, yielding subtle direct experience. Here, the mind
reflects upon the subtle subjects of meditation.

In the initial stage of meditation, there is a need for gross subjects to support the
mind in its contemplative efforts, but later on it can easily reflect upon even subtle
supporting subjects. Among such subtle subjects to support the reflection of the
mind during meditation can be included the five basic subtle elements: sabda
(hearing), sparsa (touch), rupa (sight), rasa (taste), and gandha (smell).

Savicara samapatti is also further divided into two types: savicaranugata and
nirvicaranugata. In the first type, experience is supported by the reflection of the
mind, while in the second type there is subtle experience without the support of
reflection.
During savicara samapatti, the seeker is still not able to find the right explanation or
solution for the troublesome experiences which he undergoes right from the stage of
savitarka samapatti. So he is still in a state of uncertainty and still finds total
darkness spread over his path. He is quite stupefied, due to his inability to solve the
problem. However, he tries to compromise by believing that in spite of all the
disturbing experiences, it is continuous practice that will lead him to the goal. This
stage corresponds with the mudhavastha (the mental state of stupefaction) in
meditation.

c) Sananda Samapatti
When the seeker progresses further and transcends the first two samapattis, his
support of the subject or the object of meditation is automatically done away with.
Subsequently, he enters sananda samapatti in which meditation is supported by
 means of the sense organs. Since grahana (comprehension) is accomplished
through the sense organs, during sananda samapatti, meditation is automatically
focused on them, giving joyful feelings to the seeker.

The mental states of distraction and stupefaction vanish during this samapatti and
the seeker feels inner happiness. This stage corresponds with the viksiptavastha
(the mental state of serenity) in meditation. Concentration of mind, which has eluded
the seeker so far, occurs to them sporadically. Such stray glimpses of concentration
of mind generate rays of hope in the seeker of the possibility of reaching their goal.
Thus they experience happiness and joy and their mind remains calm.

(d) Sasmiti Samapatti

After transcending the stage of sananda samapatti, when the seeker enters the
fourth or sasmita samapatti, their meditation is not supported by the sense organs
but by the sense of personality. In this stage, the seeker meditates on the self, and
grahitr (the meditator) is important, leaving aside all subjects, objects, or means of
supporting the mind. This is the stage of self-realization or sabija, savikalpa,
samprajnata or cetana samadhi, in which the mind attains real concentration.

In the first three samapattis, the mind remains either perturbed or joyful but lacks
perfect concentration. Therefore, these are not included in the state of samadhi.
Since they are lower states as compared to samadhi, they are called samapattis.
They can be considered immature states of samadhi. But the last, or sasmita
samapatti, yields perfect concentration of mind, true knowledge and bliss. Hence it is
a state mature enough to be identified as samadhi.

5. Samapattis, Qualities of Nature, and the Sense of Non-Attachment

Like samapattis, the sense of non-attachment is also attained stage by stage. Broadly
speaking, there are two levels of non-attachment: apara vairagya (lower category of
non-attachment) and para vairagya (higher category). Apara vairagya is further divided
into four stages: 1) yatamana vairagya, 2) vyatireka vairagya, 3) ekendriya vairagya,
and 4) vasikara vairagya. All these four types of non-attachment are related to the four
stages of samapatti.

During savitarka samapatti, the seeker has many physical and mental impurities. As a
result, rajas and tamas become predominant and sattva remains subsidiary or dormant
in the seeker. However, the seeker decides to get rid of the impurities through spiritual
practice and strives for this. These sincere efforts to overcome the impurities and the
lower qualities of nature give them a sense of non-attachment called yatamana
vairagya.

In the next stage of savicara samapatti, the fleeting nature of the mind is somewhat
reduced due to partial removal of the physical and mental impurities. The physical
activity is also reduced. Therefore, the seeker finds some solace and develops the
patience to persevere in spiritual practice. Such a state gives the seeker a sense of
non-attachment called vyatireka vairagya.

During the stage of sananda samapatti, rajas and tamas are somewhat reduced in the
seeker, allowing sattva to develop. As a result, the restless mind becomes serene and
the body becomes purified and healthy. Sense objects do not attract the attention, as
compared to the earlier stages. In this stage, one attains the sense of non-attachment
called ekendriya vairagya.

Finally, in sasmita samapatti, both rajas and tamas fade away and sattva becomes
dominant. This sattva lends stability to the mind and the body, removing the impurities.
Mental bliss and true knowledge attained during this samapatti give the seeker a sense
of non-attachment called vasikara vairagya. This vasikara itself is the real apara
vairagya. However, para vairagya (highest non-attachment) can only be attained
through nirbija, nirvikalpa, asamprajnata or acetana samadhi.

6. Ups and Downs in the Mental State during Samapatti

In the state of savitarka samapatti, the seeker is in a very distracted state. In savicara
samapatti, distraction is replaced by a stupefied state of mind. In sananda samapatti,
one mistakenly considers himself to be a great or mahayogi, and as a result, tries to
falsify the yoga teachings of preceding teachers. He plans many big schemes and
pretends that siddhis have become his slave. In this state, he continuously dreams of
siddhis. In sasmita samapatti, as tamoguna and rajoguna are annihilated, sattvaguna
develops and he begins to see his mistakes. Then he likes being alone, dislikes public
contact, and feels more interested in the deep study of the scriptures.

A seeker has to swim a stormy ocean from savitarka to sasmita samadhi. During that
period, he experiences joy and depression over and over again. When a seeker has
divine experiences, he becomes overjoyed and feels very enthusiastic, but these
excessive feelings often invite contradictory thoughts. As a result, he considers untruth
to be truth. When he has such divine experiences in the state of excessive perturbance,
he takes truth to be untruth. Thus he is often led astray. Savitarka, savicara, sananda
and sasmita--these four samapattis are linked one to the other. Because of this, even
when a seeker suddenly climbs to a higher samapatti from a lower one, he is led astray
and thinks now samadhi is within my grasp. When this experience does not last, he
becomes disheartened. The more he has such experiences, the less impact joy as well
as depression has on his mind. Finally, he reaches the safe bank of sasmita samapatti
and becomes completely free from the impact of joy and depression. This is because he
begins to attain the higher wisdom in this state. In spite of this, the detachment
generated in his mind at this stage is called apara vairagya (incomplete detachment,
also known as vasikara vairagya). Asamprajnata samadhi can be mastered only after
attaining para vairagya (complete detachment), which considers even the power of
omniscience to be a trifle, and enables the seeker to go forward.

7. Pratyahara through the Samapattis

In savikaipa samadhi, there is mere concentration. In that state, since prana and apana
have become subtle and strong, the seeker can enter samadhi whenever and wherever
he chooses. Even a seeker receiving saktipata diksa, in spite of being a beginner, can
begin meditation whenever and wherever he chooses. But that meditation is just the
beginning of samapatti and is of a much lower order compared to savikalpa samadhi.
The beginning of samapatti can be called the beginning of pratyahara. If asana and
pranayama are considered the first two stages of yoga, pratyahara becomes the third
stage, while samadhi will be the sixth. In the second stage, (pranayama), pratyahara is
very weak, but when the seeker is well established in the third stage (pratyahara),
pranayama is at its best. As a result, kumbhaka (withholding of the breath) lasts longer
and the nadis, (bodily passages) cakras and granthis are speedily purified. As they are
relieved of impurities, the body becomes more and more stable, in other words, the
senses become introvert. At that time, distraction decreases, mudhavastha (the state of
stupefaction) vanishes, and viksiptavastha (the state of serenity) begins to appear.

In sananda samapatti, the yogi conquers bindu (sexual fluid) and gets the invaluable
opportunity of sipping the nectar. When this state is created, it can be said that
pratyahara has become stronger. Yet, there is not complete concentration (ekagrata) in
this stage. When a yogi begins to climb the stage of sasmitasamapatti, he attains it and
feels that his hard penance for long years has yielded results.

In this stage, dharana, dhyana, and samadhi, which altogether are called samyama in
Patanjalis Yogadarsana, is slowly being mastered. As a result, the stage of pratyahara
vanishes forever. Khecari mudra becomes stronger and yoni mudra begins to occur. In
this stage, one also comes to know what is called sambhavi mudra.

When the seeker reaches the end of the fourth, or sasmita samapatti, his mind, devoid
of doubts and alternatives, becomes so steadfast that no fresh thoughts are generated.
From this point begins asamprajnata or nirvikalpa samadhi. The thoughtless state
begins where concentration or single-mindedness ends.

8. The Second State of Samadhi: Dissolution of Mind

Only after mastering the first (savikalpa) samadhi can the second one, nirvikalpa
samadhi, be practiced. Even though savikalpa samadhi is considered very important, it
is insignificant compared to nirvikalpa samadhi. Sage Pantanjali says, Even the best
samyama (self-control), i.e. savikalpa samadhi, is considered an external dimension of
nirbija or nirvikalpa samadhi. The reason for this is that in savikalpa samadhi, the mind
does not dissolve itself into the atman or the self.6

It is true that rtambhara prajna (the highest wisdom) is attained through sabija,
samprajnata or savikalpa samadhi or samyama, but in this samadhi there is only deep
concentration and total dissolution of the mind does not occur. Therefore, a seeker must
not stop after attaining rtambhara prajna. Sage Patanjali says, After the dissolution of
the mind, everything gets dissolved, and thereafter dawns nirbija or nirvikalpa
samadhi.7

In that case what is the nature of nirvikalpa samadhi? The Hatha Yoga Pradipika says,
A yogi seated in samadhi does not know (or is not conscious of) sound, touch, form,
taste, and smell. He also does not differentiate between himself and others.8

As the wood supply is exhausted, the fire is extinguished in its place of origin. Similarly,
as thoughts vanish, the mind also gets automatically dissolved into its source
(nature).9
Since this path of yogic meditation is very difficult and full of so many obstacles, rarely
does a bold and genuine aspirant reach the highest peak of savikalpa samadhi
Accomplishment of nirvikalpa samadhi is ten million times more difficult than chewing
an iron gram. In Mahopanisad, it is said, O Brahmin! To conquer the mind is more
difficult than even drinking an ocean, uprooting a great mountain, or swallowing fire.10
The fort of the physical body is to be conquered by savikalpa samadhi, while the fort of
the mind is to be reduced by nirvikalpa samadhi. In Dhyanabindu Upanisad it is said,
So long as the mind is not finally dissolved, it should be controlled by the heart. Only
this much is real knowledge; all else is the elaboration of books.11

CHAPTER 11
THE FRUITS OF SAMADHI

1. Fivefold Fruit of Samadhi

The major fruits of samadhi are five: 1) prasada (purity of the spirit), 2) rtambara prajna
(the highest wisdom or pure intellect), 3) divya sarira (divine body), 4) siddhis
(miraculous powers), and 5) moksha (liberation).

Through the practice of samadhi both the body and the mind are purified, resulting in
the complete purification of the spirit. This, in turn, unveils the pure intellect, unfolds the
highest wisdom, and transforms an ordinary body into a divine one. Intellect purified
through the practice of samadhi becomes sattvic buddhi (pure intellect) or rtambara
prajna (the highest wisdom or pure intellect). The body burned or purified in the fire of
yoga through samadhi becomes divya sarira (the divine body). Thus prasada (purity of
the spirit) has mental as well as physical aspects leading to the highest wisdom and the
divine body, respectively. These yield miraculous powers and finally lead to liberation.

2. Purification of the Body and the Mind

The body is made up of gross and subtle elements, and is nothing but a mass of these
elements. If there is a predominance of gross elements in the body, the mind becomes
dull, but if subtle elements predominate, the mind becomes sharp. The dull mind is full
of tamas, while the mind having a proportionate blend of gross and subtle elements is
full of rajas, and the sharp mind is full of sattva.

The body constituted of elements, is fed by these elements, and in the end decays and
merges into the same elements. During the waking state, the body is very active, and as
a result, many impurities creep into it. Bodily impurities affect the mind, making it impure
also.

The mind full of sattva is pure, so there is no veil between such a mind and the atman
(soul). Knowledge dawns only in such a mind. Since the mind full of rajas has a blend of
purity and impurity, there exists a thin veil between it and the atman; this results in
partial knowledge and partial ignorance. The mind full of tamas is impure and the veil
separating it from the atman is thick. As a result, it is full of ignorance. In short, the
sattvic mind leads one towards the atman, the tamasic mind takes one away from the
atman, and the rajasic mind keeps one in the middle.

Freedom of the mind from the five afflictions is an important attainment of Samprajnata
Yoga. The five afflictions are: 1) avidya (illusion or ignorance), 2) asmita (sense of ego),
3) raga (attractions), 4) dvesa (aversions), and 5) abhinivesa (fear of death or the
instinctive desire to live). Until this state is achieved, the mind is not purified and
knowledge is not perfected. However, when this state of samprajnata yoga is
accomplished, the mind is full of sattva and becomes purified. This purified mind, then,
experiences the divine light of the atman, which is the source of treasure of all
knowledge. Rtambhara prajna (the highest wisdom) is attained in this stage.

The attainment of rtambhara prajna signifies purity of mind and the attainment of divya
sarira (divine body or a body burned by yogic fire) signifies purity of body. Everyone
says that the body and the mind are purified by yoga, but very few know what this pure
mind and body are in reality. Sage Patanjali says, The perfect body earned through
yoga, possesses beauty, grace, strength, and adamantine firmness.1

3. Purity of the Spirit through Savikalpa Samadhi

Through savikalpa samadhi the impurities of the body are removed, the unrest of the
mind is stilled, and the veil over the intellect is lifted. Doubts vanish and the bondage of
actions is loosened. Moreover, tamoguna (inertia) and rajoguna (passion) become
weak, while sattvaguna (purity) is strengthened. Lord Krsna describes how the change
in the proportion of these three qualities brings about the change in the physical and
mental states: Knowledge is born of purity, greed of passion, and idleness, delusion
and ignorance are born of inertia. Those attaining purity rise upwards, those enveloped
by passion remain in the middle, While those gripped by inertia, or the lowest qualities,
fall downwards.2 Further it is said, When the light of knowledge starts flowing through
all the doors of the body, know that purity is increasing.3

Lord Krsna describes the purity of spirit attained towards the end of savikalpa samadhi.
He says, The Self controlled one, who, while indulging in sense objects, is free from
attachment and aversion, is master of the self and attains prasada (purity of spirit).4 He
also describes how through this purity of spirit one becomes, set in pure intellect: And
through that prasada, all his sorrows come to an end, establishing him soon in pure
intellect.5 Still, further He explains the nature, of the pure intellect: The
understanding which knows action and inaction, what is to be feared and what is not to
be feared, what binds and what frees the Soul, Oh Partha (Arjuna), is sattvic buddhi
(pure intellect).6

Through this pure intellect, the yogi gains the power of discrimination and is no more
puzzled by illusions. By means of discrimination, he becomes free from all doubts. His
ignorance is dispelled and real knowledge dawns in him. Lord Krsna tells how He
bestows such pure intellect to those who remain united with Him through samadhi: To
those who ever remain in union with Me and worship me with love, I bestow the yoga of
discrimination (Buddhi Yoga) by which they come unto Me. Out of sheer compassion, I,
dwelling within them (their Self), destroy their darkness of ignorance with the shining
lamp of wisdom.7
1
Patanjali, Yogadarsana, Vibhutipada, 46.
2
Bhavagad Gita, XIV, 17 &18.
3
Ibid., XIV,11
4
Ibid., II, 64
5
Ibid., II, 65
6
Ibid., XVIII, 65.
7
Bhagavad Gita, X, 10 & 11.
8
Sankaracarya, Sankarabasya, X, 10.
9
Patanjali, op. cit., Sadhanapada, 28
10
Patanjali, op. cit., Sadhanapada, 48-50
11
Patanjali, op. cit., Vibhutipada, 5.
12
Hatha Yoga-Pradipika, II, 78.

Sankaracharya has said in Sankarabhasya: True knowledge about My real tattva

(element or nature) is called buddhi. To achieve union with that is Buddhi Yoga (yoga
of discrimination).8 The same thing is said by Sage Patanjali: By practicing various
steps of yoga, impurities are removed and the light of knowledge and true discrimination
dawns.9

A yogi attains rtambhara prajna only when his tamoguna and rajoguna become feeble
and sattvaguna becomes ample and prevails. When the yogi is freed from the
obstruction of physical as well as mental impurities, he is not overwhelmed by rajas and
tamas and there is a continuous and steady flow of sattva in his meditation. When the
yogi is drawn into the current of sattvaguna, he sits steadfast in meditation. The
steadfast state is called prasantavahita. At that time the prana and apana are rendered
feeble and they move very slowly into the susumna (the central passage). As a result,
the mind is slowly rendered thoughtless. The state is the product of Gods grace alone.
In such a state, the yogi experiences the inner, undisturbed calm and the balanced state
of mind. This is the stage of savikaIpa or sabija samadhi.

When the yogi becomes firmly established in this stage of savikalpa or sabija samadhi,
he attains the purity of spirit wherein lies the highest wisdom bearing only the truth.

4. The Highest Wisdom and Omniscience

Rtambhara prajna is the result of the practice of yoga. It is totally different from
knowledge born of the study of scripture or common contemplation. It imparts the real
knowledge of all the elements and of past, present, and future. In other words, it is only
through rtambhara prajna that omniscience is attained.

In Yogadarsana, Sage Patanjali describes prasada and rtambhara prajna as follows:

When a yogi becomes established in the state of non-reflective, thoughtless
meditation, he accomplishes adhyatma-prasada (the purity of spirit). In the state of
rtambhara prajna, the intellect holds only truth and is free from any misconception.
Rtambhara prajna is different from the knowledge obtained through the study of
scripture or through contemplation. It throws light on the real meaning of everything.
The knowledge born of rtambhara prajna is total, complete, and final; hence, it restricts
all other knowledge, which is incomplete.10

Omniscience is not accomplished all at once. It unfolds slowly, according to the degree
of purification of the spirit attained. For reaching a high degree of purity, the yogi has to
master the trio of samyama, that is, dharana, dhyana, and samadhi. Sage Patanjali also
says, By mastering samyama, prajna (the highest wisdom) is attained.11

As a child grows, his childhood gives place to adulthood and he ultimately stops
growing after undergoing complete growth. Similarly, sabija samadhi grows and when it
becomes complete, the seed of nirbija samadhi is sown. The seed buried under the soil
during the rainy season slowly takes the shape of a tree; it does not shoot up abruptly.
Similarly, omniscience also dawns slowly and stage by stage; it does not come abruptly.

5. The Divine Body

So far, only the aspect of mental purity involved in prasada has been discussed; now
the aspect of physical purity will be dealt with. This aspect of prasada leads to the
formation of the divine body.

In Sankarabhasya, Sankaracharya has defined prasada as joy and health; this

symbolizes the purification of all bodily systems and the strengthening of sattvaguna
(purity).

Hatha Yoga Pradipika and other yogic scriptures depict the characteristics of a yogi
when he masters Hatha Yoga (the yoga of physical purification) as follows: Lean body,
joyful face, clear voice, clean eyes, absence of disease, control over the sexual fluid,
increased digestive fire, and purity of all bodily passages (nadis) these are the signs of
the accomplishment of Hatha Yoga. 12

Hatha Yoga is Karma Yoga, which means control of the senses. Through the control of
the senses, the yogi attains rtambhara prajna and apara vairagya (detachment). There
is dvaita (duality) as well as existence of mind in this yoga. This samadhi is called
dynamic, sabija, samprajnata, or savikalpa samadhi, and achieves only deep
concentration. This deep concentration, however, cannot be compared to ordinary
concentration. The difference between the two can be understood only through
experience. The real nature of this concentration cannot be known by mere reasoning
or ideological comparison. In this stage, rajoguna (passion) and tamoguna (inertia) in
the yogis body become weak and sattvaguna (purity) becomes powerful. At the end of
this samadhi, the pure body, burned in the fire of yoga, begins to be formed. That body
is called the divine body.

6. No Divine Body without Sublimation of Sexual Fluid

The divine body is not formed so long as the yogi does not become an urdhvareta (one
whose sexual fluid is sublimated). In the same way, a yogi does not become an
urdvareta so long as he has not conquered the prana energy. It is true that even during
the lower stages of yoga, the process of controlling the prana energy does go on; but
prana is not completely mastered until the higher stages of samadhi are reached. The
mind is also conquered immediately after the mastery of prana is accomplished. This
task of conquering prana is called tapas (penance). Since this penance is a very difficult
task, very few yogis are able to complete it in one lifetime. However the traveler on the
path of saranagati (complete surrender) should not bother about the results of penance.
The achievements and failures of those following the path of saranagati are dependent
on Gods will and not on their own efforts. What is the need of grace if achievement
depends on effort? What is obtained as a result of effort is known as fruit. Grace is mere
grace and is not the result or fruit of action.

Those yogis who receive the best grace from God are able to attain mastery over prana
within a few years. Those who receive medium grace may take longer to attain this,
while those who receive ordinary grace can master prana only after many years.

Sabija samadhi occurs during the process of establishing control over prana, while the
second samadhi, nirbija samadhi, occurs only after prana is completely mastered. After
mastering sabija samadhi, the yogi starts becoming an urdvareta. This marks the
beginning of the formation of the divine body. That is the sign of the beginning of nirbija
samadhi. Some teachers of yoga believe that nirbija samadhi occurs only after the
complete formation of the divine body. There is some truth in this statement. However,
since nirbija samadhi is perfected in a very short period after that, it is appropriate to
consider that nirbija samadhi starts from the beginning of the formation of the divine
body. No sooner does the formation of the divine body begin than the personality of the
yogi is much enhanced. If at that time he begins to exhibit siddhis (miraculous powers),
people are drawn to him and he gets surrounded by them. As a result he is often
disturbed in his remaining spiritual practice.

After conquering prana, not only does the body become thin, but it becomes well-built
and lustrous too. This is the sign of becoming an urdvareta. A thin body is the first
characteristic of mastering Hatha Yoga, according to all ancient yogic literature. In the
beginning, the old body is completely dried out (rendered thin). After that, all of its innate
purity begins to manifest and in the end, the new body is formed. A similar description is
found in the comments in the Jnaneshvari Gita. Patanjalis Yogadarshana and other
yogic scriptures also say that it is only after conquering the five elements of the body
(earth, water, fire air, and ether) that the yogis body becomes attractive, lustrous, and
well-built. Such a body is called the divine body.

7. Miraculous Powers

Many people have attained yogic powers merely by practicing celibacy and eating
sattvic (pure) food in moderation for some years. Lord Krsna, in the Bhagavad-Gita,
calls the person who eats with temperance a yogavetta (knower of yoga).

The yoga which prescribes only hard rules of willful austerities enables the seeker to
become lustrous very quickly and also enables him to attain common material powers
(bhautika siddhis). This luster, however, is sustained for only some time. Later on, it
disappears, whereas the seeker of saranagati yoga becomes highly lustrous after many
years of practice and his luster is never lost. He also attains all miraculous powers after
becoming an urdhvareta.

Seekers who have surrendered completely and have faith often have such experiences,
which make their meditation interesting and happy. Otherwise, they might not have the
patience to perform penance for years and years. The seeker goes on reaching spiritual
attainments one by one, such as asanas, mudras, pranayamas, pratyahara, dharana,
dhyana, and samadhi. In the beginning the seeker thinks these attainments are trifling;
but only these attainments can give rise to all other siddhis. Yogic scripture even says
that nothing worth obtaining is left after attaining these stages of yoga.

When meditation of the subtle senses begins, the seeker attains divine sound (anahata
nada-hearing the subtle inner sound), divine vision (jyoti darshana-seeing the light of
the atman), divine taste (amrta pana-sipping the nectar), divine smell, and divine touch.

As the body is composed of five major elements (earth, water, fire, air, and ether), a
yogi purifies and conquers them through the practice of yoga. By conquering these
elements, one gains extra-ordinary powers. Mastery of the earth element causes all the
diseases of the body to vanish. By conquering the water element, one can walk on
water, no poison of any kind may cause their death and all their sins are destroyed. One
becomes free from the danger of fire by attaining command over the fiery element.
Power to move in the air (astral traveling) is attained by conquering the airy element.
One attains moksha (liberation) and the power to extract rasa (nectar) by conquering
the ether element.

Finally, the yogi attains the eight highest miraculous powers:

1) anima, 2) laghima, 3) mahima, 4) prapti, 5) prakamya, 6) vasitva, 7) isitva, and 8)
yatrakamavasayitva.
(a) Anima: by attaining this power, a yogi can reduce to the size of an atom,
attain very minute form and go anywhere he likes without being noticed by
anyone.
(b) Laghima: Through this attainment, a yogi can become as light as a cotton ball
or a straw and can fly through the air.
(c) Mahima: With this power, a yogi can become as big as a mountain.
(d) Prapti: By attaining this power, a yogi can touch anything, however far away it
may be. For instance, one can touch the moon while standing on the earth.
(e) Prakamya: Through this power, a yogi can realize or materialize anything he
so chooses merely by applying his willpower. For instance, he cannot ordinarily
dive into the earth, but if such a yogi decides to exercise his willpower, he can
dive into the earth and again come out of it. His resolve never fails.
(f) Vasitva: With this power, a yogi can make inanimate objects move and
animate objects behave as he wishes, but he himself cannot be controlled.
(g) Isitva: Attaining this power, a yogi can create, sustain and destroy any
element or piece of matter at will.
(h) Yatrakamavasayitva: Through this power, a yogi can change the qualities of
matter as he likes. For instance, he can revive a dead person by giving him
poison.
These major miraculous powers are not attained by any or every yogi. They can
be attained only by that yogi who has accomplished rtambara prajna (the highest
 wisdom divya sarira (divine body).

8. Final Liberation (Mukti)

It is true that a yogi attains omniscience, divine body, and miraculous powers by
practicing samadhi, but the final fruit of samadhi or yoga is moksha or mukti (final
liberation). He attains this final liberation after freeing himself completely from the
bondage of the body, the mind and nature. To be free from the bondage of body and
mind is, called mukti (liberation or salvation). There are two types of mukti: krama mukti
(liberation by stages) and sadyo mukti (immediate liberation).

A seeker who is on the path of krama mukti (liberation by stages) goes into yogic swoon
after reaching the stages of videhlaya (lower state of swoon) or prakrtilaya (higher state
of swoon). Such a seeker gets close to sadyo mukti but cannot go further and attains
liberation only after many births. The seeker who follows the path of sadyo mukti attains
both savikalpa and nirvikalpa samadhi, which brings liberation in the present birth. A
study of recent past about yogis who have lived in India reveals that there have been
very few purna yogis, yogis who have reached perfection or the highest level of sadyo
mukti. Such purna yogis are urdvareta and are considered to be the incarnation of God.

CHAPTER 12
DIMENSIONS OF MEDITATION

1. Aspects of Meditation: Jnana, Bhakti, Karma

Of the three paths, jnana (knowledge), karma (action), or bhakti (devotion), one should
choose one which suits ones nature. No one of these paths is superior or inferior to the
others. It is sheer ignorance to consider ones own path to be superior and those of
others to be inferior. The follower of the path of knowledge begins practicing meditation
through intellect, the devotee does so with the heart, and the yogi begins with the body.
In society there are very few intellectuals, but those believing in God and duty or action
(karma) are found in, large proportions. Under such circumstances it is natural and
appropriate that those involved in worldly affairs take recourse to either the path of
devotion or that of action.

Followers of the path of knowledge study books on philosophy. Devotion to God does
not interest them. They do not even practice yoga for they believe that action results in
bondage. In ancient times such people were known as sanyasis (renunciate of worldly
life). Devotees (bhaktas) are not as interested in philosophical discussions as they are
in God. This group still leans towards worldly enjoyments and hence vairagya (the spirit
of non-attachment) is lacking. Nonetheless, they are certainly capable of performing
yoga (withdrawal from possessions and social activities). They also do not consider
knowledge or action to be worthless.

The followers of the path of Karma Yoga (action) are most interested in action. They are
scientific-minded and always try to find causes and effects. They try to understand and
know God from a neutral point of view. They do not accept anything as quickly as do the
devotees and unlike the followers of the path of knowledge, they do not consider mere
intellectual indulgence without actual experience as the proper course. Experiment is
their medium and a satisfactory result is what they want to attain.

Those who believe knowledge, action, and devotion to be different are mistaken.
Knowledge means learning everything about the attainment of God; devotion means
the intense desire to attain God or limitless love for God; and action means the process
of attaining God or Brahma. The sum total of all these three is yoga. Yes! They differ in
technique but not in result.

The technique which I have shown here is the royal road to all yogas. This same
process is known by different names, such as: Kriya Yoga, Kundalini Yoga, Siddha
Yoga, Anugraha Yoga, Saktipata, Dhyana Yoga, Raja Yoga, Hatha Yoga, Laya Yoga,
Mantra Yoga, Jnana Yoga, Purna Yoga, Maha Yoga, Saranagati Yoga, Niskama Karma
Yoga, Bhakti Yoga, etc. Due to different ways of understanding, different names have
been used. There are always differences of approach and differences of opinion.

2. Jnana Yoga

This technique of meditation is called Jnana or Samkhya Yoga by the followers of the
path of knowledge. It is called Jnana Yoga because through it the highest state of
wisdom is attained. In order to be fit for entering Jnana Yoga, one has to practice
Niskama Karma Yoga. The yogi who attains this is called an urdhvareta or rajarsi. They
have conquered two out of the three gunas (qualities of nature) namely rajoguna
(passion) and tamoguna (inertia). This state is the first stage of Jnana Yoga. Thereafter,
with the help of available knowledge, one completes the remaining practice of yoga and
identifies himself with Brahma. A yogi reaching this stage is called a jnana or a
brahmarsi. One is considered to have crossed over all the three gunas (qualities of
nature) because his composure is never disturbed. Niskarma Karma Yoga removes
impurities, disturbances, and deceptions, and through that the sense organs become
introvert.

In the next stage the perceptive or subtle senses become introvert. As a result the mind
gets dissolved or merges into its own source, prakrti (nature). The jivatman (individual
soul) merges into paramatman (God). Niskama Karma Yoga is also known as
samprajnata, sabija or savikalpa samadhi. The stage that begins after that is known as
asamprajnata, nirbija, or nirvikalpa samadhi.

The jnana yogi believes that all actions are initiated by prakrti (nature) and not by the
atman (soul), which is actionless. Through this technique of meditation, this principle is
realised. The seeker experiences in meditation that he is free and separate from the
body. He remains a witness and observes all the activities of the senses. Lord Krsna
has described this experience of meditation in the Bhagavad Gita:

The sage centered in the Self should think, I do nothing at all though seeing,
hearing, touching, smelling, eating, going, sleeping, breathing, speaking;
emptying, holding, opening and closing the eyes, firm in the thought that the
senses move among sense objects.1

As said in the eighth stanza, the yogi who knows the essence of things believes, I do
nothing at all. So I do not perform actions. Only these senses inspired by prana (vital
air) are activated towards sense objects. This, in short, is samkhya darshana
(philosophy of samkhya).

Some followers of the path of knowledge, while in meditation, ask the question Who am
I? and try to know who they are. Such a person thinks, I am not the physical senses,
nor am I the perceptive senses. I am not even the mind, intellect or ego. I am pure and
free atman (soul), but this is called tattyachintana (philosophical contemplation) and
not nididhyasana (practice of meditation). Contemplation is different from meditation.
Contemplation is the churning of philosophical reasoning, while meditation is the actual
experience of philosophical conclusions.
1
Bhagavad Gita, V. 8 & 9
2
Ibid., XIV, 23-25.
3
Ibid., IV, 18.
4
Hatha Yoga Pradipika, 4:9
5
Bhagavad Gita, XIII,II
6
Ibid., XIII, 29.
7
Ibid., XIV, 19.
8
Brahman cannot be expressed in terms of being or nonbeing. It is beyond the reach
of the mind and the senses. The Vedas declare that it is without attribute, activity,
parts or attachments. It is transcendental and unmanifested Absolute.
9
Ibid., VII, 14.
10
Ibid., X, 10 & 11.
11
Ibid., XI, 8.
12
Ibid., XVIII, 61 & 62.
13
Ibid., II, 60.
14
Ibid., XVIII, 65 &66.
15
Ibid., XIV, 18.
16
Ibid., II, 64 & 65.
17
Ibid., VI, 27 & 28.
18
Ibid., XI, 52-55.
19
Ibid., IV, 45.
20
Ibid., VIII, 19.
21
Ibid., VI, 3.
22
Ibid., III, 9 & 20.
23
Ibid., IV, 34.
24
Ibid., IV, 38.
25
Ibid., VIII, 10.
26
Ibid., IX, 34.

How is Jnana Yoga attained? Lord Krsna answers:

 He who, sitting like one unconcerned, is moved not by the qualities of nature,
who, knowing that the qualities of nature operate, is firm and moves not;
balanced in pleasure and pain, Self-abiding, viewing a clod of earth, a stone and
gold alike; the same to agreeable and disagreeable, firm, the same in censure
and praise; the same in honor and dishonor, the same to friend and foe,
abandoning all undertakings he is said to have risen above the qualities of
nature.2

The one who stands this test is the jnana yogi.

3. Pranic Activity, Jnana and Dhyana Yoga

During meditation one experiences that by taking away the minds control over the
body, various organs of the body begin to perform activities. One or both hands may
begin to be lifted slowly; one or both legs are stretched without ones will; the body
bends down without ones doing so; the head starts revolving without ones intention;
one begins to rock or tremble or sing or laugh without apparent cause; one may sleep
even though one does not stay up late at night, or start performing various asanas,
mudras, and pranayamas without having learned them. One observes all these
activities during meditation with wonder. But there is nothing to wonder at. All these
activities are performed due to the strengthening of jnana.

Ordinarily we perform actions with some purpose, but during meditation actions are
performed without any purpose. A question arises: how does this happen? The answer
is that the entire physical organization of the body works under the control of the mind.
But the mind itself does not do any activity. It orders prana (vital air) to follow its wishes.
During meditation, the minds control over the body is lifted. As a result, prana becomes
free. Prana, then, becomes the guardian and the operator of the body. So, without
paying attention to the orders of the mind, prana makes the body perform various
activities in order to protect it. Physical organs perform actions without ones will during
meditation. A person watching the scene would believe that one is purposefully doing
these activities, but ones own experience is different. This is called akarma (inaction) in
karma (action). The seeker undergoing such experiences is called a purnakarmakrt
(one performing complete actions) and also wise among men by Lord Krsna:

He who sees inaction in action, and action in inaction, he is wise among men, he
is a yogi and accomplisher of everything. 3

Have you ever seen a delirious person? He also acts this way. But his activities are the
result of disease, while those done during meditation are the result of yoga. The
delirious person lifts the minds control over his body unknowingly, and hence he is
unable to stop the activity of prana. But a seeker practicing meditation is able to
reestablish the control of the mind over the body at will and hence the uncontrolled
activity of prana comes to a stop. Yogis term the process of meditation sahaja (natural)
yoga. The scriptures tell of sahaja samadhi:

It is not possible to get rid of sensual indulgence and to realize the Essence or
Truth; it is equally impossible to attain sahajavastha (state of sahaja samadhi)
without the grace of the guru.4
Through this Dhyana Yoga the seeker gets rid of sensual indulgence and becomes an
urdvareta. But it is not easy, to become an urdhvareta. It is extremely difficult. It is
through Dhyana Yoga that self-realization is possible. But only a bold seeker reaches
that stage. After years of regular practice of Dhyana Yoga, the activities of prana
become so natural that the yogi remains in samadhi under any condition. All this is not
dependent on the untiring efforts of the seeker; it is the result of the grace of an all
powerful guru. During sabija samadhi, the seeker lifts the minds control over the body,
and during nirbija samadhi, one lifts the atmans control over the mind. Thus the mind
exists during sabija samadhi but not during nirbija samadhi.

Some observers of saktipata initiation retreats believe that the participants begin
performing various actions under the effect of hypnotism and that they are
feeble-minded. But such a belief shows only ignorance. A hypnotist, through suggestive
sleep, brings the medium under his control. In Dhyana Yoga the guru keeps the seeker
conscious and independent. Yes! At times the seeker does slip into tandra (yogic
drowsiness) or nidra (yogic sleep). But the cause of this is not the guru but the
strengthened prana of the seeker oneself. In hypnotism, the medium is incapable of
doing anything through his own will. In Dhyana Yoga the seeker begins as well as ends
the meditation through his own will. Not only that, but after entering Dhyana Yoga by the
grace of the guru, he can even meditate independently (i.e., without the presence of the
guru).

Having practiced this sort of meditation, some seekers complain that their mind remains
busy observing bodily activities in the earlier stages of meditation, but afterwards it is no
longer interested in these activities. As a result, the body goes on doing various
activities, while the mind is roaming elsewhere.

This is true. Under such circumstances, the seeker must try to keep his mind busy
observing and understanding the physical and esoteric aspects of these bodily
activities. If this is not possible, one should observe the thoughts as a mere witness
without being moved by them. It should not be forgotten that in meditation one is
detaching the mind from the body and the former has no control over the latter. It is true
that the mind is carried away by the stream of thoughts, but it is equally true that one is
in a state of meditation. When meditation takes the form of habit, it is automatically
performed, and along with it one can take to secondary meditation (gauna dhyana).
Once having learned to cycle one has the experience of cycling through a main street
crowded with people and at the same time talking with ones companion. It is but natural
that an idle mind gets tired of observing physical activities and begins to roam
elsewhere. But one need not be disheartened by that. Sometimes a horse is allowed to
graze in a field while it is tied with a long rope. The condition of the seekers roaming
mind during meditation is similar to that of this horse.

The follower of the path of knowledge has to observe the activities of his mind, his body,
and prana as a mere witness, and has to steadily contemplate the fact that he is
unpolluted atman and beyond them all. It is common that the seekers mind becomes
introvert while in meditation, but it can be said to be firmly established only when it
continues to remain introvert even when one is not in meditation. Moreover, this
introversion should be based on the realization of the Essence and not upon its
contemplation. Through the regular practice of this dhyana, (meditation), the seeker
attains the constant meditative state. As a result, one experiences self-realization, Lord
Krsna says:

Constancy in Self knowledge, perception of the end of the knowledge of Truth;

this is declared to be knowledge, and what is opposed to it is ignorance.5

This dhyana is a very simple and unfailing technique of God-realization. In it, the seeker
experiences that they are not the body, senses, mind, intellect or ego. Therefore their
actions are the result of prakrti (nature). This is clarified by Lord Krsna as follows:

He verily sees (pasyati) who sees that all actions are done by prakriti alone and
that the atman is, actionless.6

In this stanza, pasyati is a Sanskrit verb meaning sees. It is appropriate, but in order to
make it more clear, it can be translated as experiences or realizes. This experience is
helpful in God-realization, as Lord Krsna, says:

When the seer perceives no agent (who performs all actions) other than the
qualities of nature and knows what is higher than these qualities, he merges into
My Being.7

A follower of the path of knowledge should practice this meditation regularly and should
also study the Upanishads, Brahma Sutra, Bhagavad Gita, Srimad Bhagavata, and
other books on yoga. When one at last feels that Bhakti Yoga and Karma Yoga are no
different from Jnana Yoga, it should be understood that their sense of non-duality has
been firmly established and that they have attained knowledge.

4. Bhakti Yoga, Jnana Yoga and Dhyana Yoga

So far, we have observed the nature of Dhyana Yoga, considering it to be the process
of Jnana Yoga or Samkhya Yoga. Now let us look at its nature considering it as the
process of Bhakti Yoga.

This dhyana (meditation) is known by devotees as Bhakti Yoga, Prapatti Yoga,

Saranagati Yoga, Buddhi, Yoga, and Anugraha Yoga. Other yogas like Mantra Yoga,
Nada Yoga, Laya Yoga, etc., are included in it. In Jnana Yoga, the seeker has a feeling
of being the swami (master) while in Bhakti Yoga they have the feeling of being the
sevak (servant). A servant acts only to serve the master; so another term for Bhakti
Yoga is Niskama Karma Yoga. Bhakti is of two types: sakama (with motivation) and
niskama (without motivation). Sakama bhakti, although it is the more basic of the two,
keeps the bhakta a sansari (a worldly person) and niskama bhakti makes them a true
sanyasis (one who has renounced worldly life). Niskama bhakti is also of two types:
apara (lower) bhakti and para (higher) bhakti. Apara bhakti is also known as
samprajnata, sabija or savikalpa samadhi and para bhakti is also called asamprajnata,
nirbija or nirvikalpa samadhi. The end result of any yoga is complete control over the
vagaries of the mind. Samadhi is this control.

There are two main states of mental control: ekagrata (concentration) and samadhi.
Although ekagrata is included in samadhi, during this stage only the rajasic and tamasic
(passionate and inert) characteristics of the mind are controlled. Hence it is considered
to be samadhi of a lower order. Only complete control of the mind (i.e. control of the
rajasic, tamasic and sattvic qualities of the mind) is called nirbija samadhi. There the
mind loses its existence. This state is the final limit of Jnana, Bhakti, and Karma Yoga.
Followers of the path of knowledge believe in Brahman8 (the unmanifested absolute).
This same Brahman is known as purusottama (Supreme Being) by devotees. Followers
of the path of knowledge try to observe thoughts arising during meditation as mere
witnesses. Devotees contemplate new thoughts so as not to permit undesired thoughts
to arise. By attaching emotion to these new thoughts, dhyana becomes very easy.
Devotees believe that God is the sum total of the parts and jiva (atman) is a part. The
jnani believes that nature acts and the bhakta believes that God acts; but both believe
themselves to be akarma (actionless). Devotees obey the orders of God. Lord Krsna
says:

Verily this divine illusion of Mine, made up of the qualities of nature, is hard to
surmount; but those who take refuge in Me alone, they cross over this illusion.9

What is described here as the divine illusion made up of qualities and hard to cross over
is what the jnanis call nature with its three qualities: rajas, tamas and sattva. And that is
the shakti (divine power) of God. Devotees, therefore, surrender themselves to God in
order to overcome this nature. The Lord himself orders one to resort to such surrender.
This order is isvaranugraha (the grace of God). That is why devotees call this Dhyana
Anugraha Yoga. In the Bhagavad Gita there is a reference to this grace of God:

To them, ever devout, worship Me with love;

I give the yoga of discrimination by which they come to Me.

Out of pure compassion for them, dwelling in their hearts, I destroy the ignorant
-born darkness, by the luminous lamp of wisdom.10

Here the Lord says, I bestow Buddhi Yoga. That knowledge or wisdom is known by
the jnanis as viveka (discrimination), sattvic buddhi, niscayatmika buddhi, or suddha
prajna (pure wisdom). Devotees call it is isvaranugraha (grace of God), isvarasrqaya
prapti or divya caksu (divine vision). Through it they visualize God in various forms. Lord
Krsna, tells Arjuna in the Bhagavad Gita:

But you cannot see Me with these eyes of yours;

I give you divine sight; behold My Supreme Yoga.11

It is quite appropriate that devotees call this attainment of divine vision isvaranugraha
grace of God). It is not possible to attain it through mere efforts. Those practicing gayatri
are always praying only for the attainment of this vishuddha buddhi (pure wisdom).

God is a whole made up of parts and jiva (individual soul) is a part; hence both are
connected with each other. A ray of sun, appearing to be separate from the sun, is not
separate from it, as its origin is in the sun. Similarly, an individual soul, appearing to be
separate from God, is not separate from Him, as its origin is in God. Jiva (individual
Soul) and Siva (Lord) both reside in the same body. But jiva, a being under the bondage
of the senses, is dependent, while Siva, being free from bondage, is independent. In
other words, it can be said that jiva is controlled by nature, which in turn is controlled by
Siva. So that the devotee does not have to roam about here and there but can reach
Him easily, the Lord has shown the way to His abode:

Oh Arjuna! The Lord dwells in the hearts of all beings and by His illusive power
causes all beings to revolve as though mounted on a machine. Oh Bharata! Seek
refuge in Him with all thy being; by His grace thou shalt obtain supreme peace
and everlasting abode.12

a) Saranagati
What resistance can a straw offer when it is carried away in the heavy floods of a
river during monsoon? With what support can it reach a safe place on the bank?
Under such conditions, there is no alternative to saranagati (complete
surrender). It is not possible to experience real saranagati merely by hearing
sermons from saints or studying scriptures. Saranagati is one of the most difficult
stages in yoga. Until this stage is attained, the real nature of it cannot be
understood. On confronting this stage, even great yogis give up the refuge of
God and surrender helplessly to nature. When the seeker reaches that stage
through the practice of meditation, he finds himself in an extremely helpless
position. Yet, they still have the strong determination that he wants to conquer
rajoguna (passion) and tamoguna (inertia) and eliminate physical and mental
impurities. But when he so often gets defeated by the qualities of nature, he
takes refuge in the Lord dwelling in the heart and courageously wages war
against them. Nothing in this world distresses the seeker more than the instincts
of sex, anger, etc. In spite of this, brave, aspiring seekers do not budge an inch
against nature. They keep faith in God, the Lord of nature, and seek refuge in
Him.

The great sage, Vishvamitra, performed hard penance. But when he reached a
very difficult stage of Samprajnata Yoga, the beautiful queen Menaka confronted
him. The strong flow of animal spirit dragged away even his hard penance. From
a yogi he became a bhogi (one involved in sensual enjoyments) and Sakuntala
was born. Menaka brought before her Master his daughter, who was like a
beautiful idol of attachment. Due to previous pious deeds Vishvamitra was
reminded of his sadhana (spiritual practice). He awoke from his illusion and
experience great shame. Thus he made a strong resolve to become an
urdhvareta by conquering the animal spirit. Lord Krsna has pointed out this
difficult stage in yoga:

The excited senses, Oh son of Kunti, impetuously carry away the mind of
even a wise man, striving for perfection.13

The wise man mentioned in this stanza is not any ordinary person; he is the
same purnakarmakrt yogi (one performing all actions in entirety), wise among
men, as mentioned in Chapter IV, stanza 18, of the Bhagavad Gita. Here the
strength of nature is depicted.
Again in Chapter 18, stanza 62, of the Bhagavad Gita, the power of the Almighty
is depicted when Arjuna is told to seek refuge in Him in order to obtain supreme
peace and the everlasting abode. A child while learning to walk often falls down.
But that fall only makes him fit to rise. In the same way, when the seeker is
practicing meditation upon muladhara and svadhistana chakras, he is hurled
down in spite of his hard endeavor. Only then does he realise the feebleness of
his endeavor and the strength of nature. At that time the grace of the guru comes
to his rescue and induces him to accept the saranagati of the Lord.

The seeker is then reminded of the promise given by Lord Krsna:

Fix your mind on Me; be devoted to Me; sacrifice to Me; prostrate before
Me; so shall you come to Me. This is My pledge to you, for you are dear to
Me.

Renounce all dharmas and take refuge in Me alone. I shall liberate you
from all sins; grieve not.14

In the above stanza the word sin is used. What is this sin? Does the sin not
spare even the seeker? Is it so strong that it can fearlessly invade even the
sacred place where penance is performed and hurl down a tapasvi (one who
performs penance)? The answer to this is that papa (sin) is the fall and punya
(the good deed) is the rise or elevation. The strength of rajoguna (passion) and
tamoguna (inertia) is the cause of sin and the strength of sattva guna (purity) is
the cause punya (good deeds). Therefore, Lord Krsna says:

Those who are fixed in sattva (purity) go upwards; the rajasicas (those
with passion) remain in the middle; and the tamasicas (those with inertia),
abiding in the lowest quality of Nature, go downwards.15

Sins stand along the road leading to God. Therefore, those treading this path
have to fight it out with sin. In other words, they have to conquer rajoguna
(passion) and tamoguna (inertia). When rajoguna and tamoguna are totally
annihilated and only sattva guna (purity) is left, samprajnata samadhi is
perpetuated. Lord Krsna says:

But the disciplined yogi, moving among objects with the senses under
control, and free from attraction and aversion, gains in peacefulness. In
peacefulness, all his sorrow is destroyed. For the intellect of the
tranquil-minded is soon anchored in equilibrium.16

b) Knowledge Hidden by Sensuality

Raga and dvesa (attachments and aversions) are mental impurities. Since the
body and the mind are closely connected, physical impurities affect mental purity
and mental impurities affect physical purity. If rajoguna (passions) and tamoguna
(inertia) are not destroyed through this process of meditation, sensuality does not
become extinct and the yogi is not able to become an urdhvareta. Until then, the
yogi is not called atmajeta (conqueror of the self). When the yogi acquires
sattvaguna in abundance through sadhana (spiritual practice), he attains
rtambhara prajna (the highest wisdom) and apara vairagya (state of
detachment). The word peace (prasada) used in the foregoing stanzas signifies
the removal of the screen of illusion covering the intellect (buddhi). Devotees
know this prasada (peace) as anugraha (grace).

Jnana (knowledge) is hidden by kama (sensuality). When sensuality is

conquered, knowledge shines unthwarted. In other words, on reaching this
stage, the yogi attains (the highest wisdom). During this peaceful meditation, the
mind becomes introvert and ultimately gets dissolved in its own source, prakrti
(nature).

When samaprajnata samadhi or apara bhakti is perpetual, all miseries are

completely destroyed because the causes of all miseries are rajoguna. They are
the origin of all sins. Therefore, on perpetuation of samprajnata samadhi, the
yogi with only sattvaguna (purity) attains everlasting happiness or bliss. Lord
Krsna mentioned the attainment of samprajnata samadhi through asamprajnata
samadhi samadhi thus:

Supreme Bliss verily comes to that yogi, whose mind is calm, whose
passions are pacified, who has become one with Brahman and who is
sinless. Constantly engaging the mind this way, the yogi who has put
away sin, attains with ease the infinite bliss of contact with Brahman.17

The follower of the path of knowledge, after beginning meditation, says, I have
lifted the minds control over the body, while the devotee begins meditation and
says, I have surrendered my body to the Lord and have sought refuge in Him.
All activities performed during meditation are not done voluntarily by me, but I act
as the Lord desires me to do. The Lord is my master, guide, guru, and protector.
Attainment of the Lord is the only goal of my spiritual practice.

The follower of the path of knowledge considers all activities performed during
meditation to be the play of nature. The devotee believes them to be acts of the
Lord. As devotees progress in meditation, they gradually become fit for the grace
of God, and at an auspicious moment, receive it. Without profound devotion (i.e.
niskama bhakti or para bhakti) one can never have the vision of the Lord in His
cosmic form. This is specifically told by Lord Krsna:

Very hard it is, indeed, to see this form of Mine which you have seen.
Even the Devas (Gods) are very eager to see this form.

Neither by the Vedas, nor by austerity, nor by gift, nor by sacrifice can, I
be seen in this form as you have seen Me.

But by unswerving devotion can I, of this form, be known and seen in

reality and also entered into, Oh scorcher of foes. He who does work for
Me, who looks on Me as the Supreme, who is devoted to Me, who is free
from attachment, who is without hatred for any being, he comes to Me, Oh
Pandava (Arjuna).18
 It is not that the devotee, after obtaining divine vision, visualizes only the cosmic
form of the Lord during meditation. They also see the lilas (divine play) of Siva
and Shakti. Do not think that after leaving this meditation you will be able to
visualize this eternal play of the Lord within three days, three months, or three
years. If you think this, you will be disappointed. Leave all that to the will of God.
You have to give up the desire for the result and be engaged persistently in the
practice of meditation, the service of the Lord. Lord Krsna himself has spoken of
when a person attains God:

But the yogi; striving with perseverance, purified from sins and perfected
after many births, reaches the supreme goal.19

At the end of many births, the man of wisdom takes refuge in Me, realizing that
Vasudeva (Lord Krsna) is all that is. Rare indeed is that great soul.20

4. Karma Yoga and Dhyana Yoga

Now let us see, in short, the nature of this Dhyana Yoga, considering it to be the
process of Kriya Yoga, Karma Yoga, Niskarma Karma Yoga, Hatha Yoga, Kundalini
Yoga, Siddha Yoga, or Pranopasana.

On Atmasamyama Yoga (the yoga of self-subdual), Lord Krsna says:

Karma (action) is said to be the means of the sage who seeks to attain yoga;
serenity is said to be the means when he has attained yoga.21

The meaning of the above sermon of the Lord is that the seeker who is just a beginner
should first of all try to make the physical senses introvert by resorting to karma (action).
Those who have already made them introvert and have ascended to yoga should try to
make the perceptive senses introvert by taking recourse to the mind.

Experienced masters of the Karma Yoga give much importance to yoga techniques and
yoga action. They believe that if sakama karma (action with motivation) is the cause of
bondage, niskama karma (action without motivation) must be the cause of liberation.
Lord Krsna is also the great master of yoga. He is jagad guru (i.e. the guru of the whole
universe). He also substantiates this very principle thus:

The world is bound by action unless performed for the sake of sacrifice; Oh son
of Kunti (Arjuna), therefore perform action free from attachment. Janaka and
others indeed achieved perfection by action; having an eye to the guidance of
men also you should perform action.22

It has already been mentioned that the practitioner of Karma Yoga takes the scientific
approach and hence does not accept any principle without experimentation. One can
enter into this Karma Yoga in two ways: through saktipata or the grace of the guru or
with the help of yogic scriptures. If the seeker enters through the grace of the guru, they
dont have to learn the eight-fold aspects of yoga from anybody. All these aspects are
automatically generated in their body.
As shown in the yogic scriptures, these eight-fold aspects of yoga are: yama (restraint
of the senses), niyama (moral rules), asana (postures), pranayama (breath control),
pratyahara (withdrawal of the senses), dharana (concentration), dhyana (meditation),
and samadhi (state of bliss). The first two of these, yama and niyama, are included
since they are considered very important for the preservation or protection of yoga. By
reading the description of these aspects from the scriptures or by learning them from a
guru who has not reached the higher stage of yoga, one can, through practice, enter
into yoga; but at every moment he will be afraid of disease or death. That is why the
scriptures have instructed that one should begin the practice of yoga only after receiving
guidance and blessings from a proper guru.

When the seeker who has received the grace of the guru is doing meditation, he
observes every activity of his own body with great interest and micro-analyzes the
causes and effects of these activities. While doing so, he completely forgets the outside
world. After scientific observation of his sadhana (spiritual practice) he looks to the main
principle of bhakti (love for God) and the main principle of jnana (information about
principles) and tries to determine their places in Karma Yoga. Having found this out, he
dances for joy. He does not find any contradiction or difference between jnana
(knowledge), bhakti (devotion) and karma (action). The follower of the path of
knowledge, the devotee and the follower of the path of action are all doing the same
type of spiritual practice, but their points off view are different. The jnani gives
importance to pure feelings and the yogi emphasizes scientific experience. Jnana Yoga
can never be attained without first removing impurities, disturbances, and the veil of
duality through Karma Yoga. One who has studied scripture knows the Essence but has
not realized the Essence. Knowledge of the Essence (tattva jnana) can be attained
through Scripture but realization of the Essence (tattva darshana) is possible only
through yoga. That is why Lord Krsna showed these two characteristics of the guru:
jnana (knower of the Essence) and tattva darsi (seer of the Essence):

..The Wise, Who have realized the Essence, will instruct you in knowledge.23

However learned a person may be in scripture, he cannot be called jnani if his body and
mind are ruled by rajoguna.

An unlighted lamp can be called a lamp, but it cannot remove darkness. Only a lighted
lamp can emanate light. Similarly, only the jnani purified by penance can impart true
knowledge.

Lord Krsna says:

Verily there is no purifier in this world like knowledge. He that is perfected in

yoga realizes it in his heart in due time.24

5. Liberation: Before and After Death

Liberation is of two types; Krama mukti (liberation by stages) and sadyo mukti
(immediate liberation). One class of yogi believes that sadyo mukti is the real liberation.
This question requires consideration from another angle. After the removal of impurities,
disturbances, and the veil of duality, the old cells of the body of the urdhvareta yogi are
destroyed and replaced by new cells. Such a body purified by penance is known by
yogis as divya sarira (divine body) or the body purified by yogic fire (yogagni). At that
time the (old) body possessing rajoguna and tamoguna is already destroyed. Thus the
yogi gives up the old body without death and assumes the new body. That is called jiva
mukti (liberation during ones lifetime). It is only through this body that nirbija samadhi
can be attained. Lord Krsna has shown how divya purusa or purusottama (the supreme
being) is attained:

He attains that divine supreme Purusa (being) who, at the time of forth going,
with unshaken mind and fixed in devotion draws the vital air (prana) thoroughly in
the middle of the eyebrows by the power of yoga.25

The time of forthgoing (prayanakala) that is mentioned in this stanza relates to

samprajnata samadhi; because the yogis mind can be steadfast only after reaching that
state. Steadfastness of mind is impossible during ordinary death. One stage of yoga is
called the passage of death (mrtyu ghati) by the yogis. When a yogi crosses over this
death pass he becomes an urdhvareta and attains divine body. In the above stanza
Lord Krshna says to draw and stabilize prana (vital air) in the middle of the eyebrows
(bhrumadhya). This also suggests the time to forthgoing (pranayama) pertaining to
samprajnata samadhi. No one, except a yogi, can stabilize prana like this voluntarily. In
this same chapter of the Bhagavad Gita it is shown that the, yogi, meditating with
kechari mudra (the tongue is made to stand erect in the passage behind the uvula, in
the upper palate), gives up the old body and having attained the new body, reaches the
highest state of liberation.

Karma Yogis also should read and ponder the scriptures on jnana (knowledge), karma
(action), and upasana, (spiritual practices) with faith. True knowledge can be said to
have been attained only when these three elements are found automatically combined.
Finally, I would remind the jnani, bhakta, and yogi of one commandment of Lord Krsna
from the Bhagavad Gita:

Fix your mind on Me; be devoted to Me; sacrifice unto Me; bow down to Me.
Having thus made yourself steadfast in Me, taking Me as the Supreme Goal, you
will come to Me.26

OH LORD, LEAD US
From Illusion to Reality
From Darkness to Light
From Death to Immortality