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YOGIN AND THE YOGIC METHODOLOGY 2.

1 When Consciousness delimits itself in knowledge and form, it gives rise to the drama of the world. The prologue of this drama is formed by the veiling of Its essential nature. In the prologue, it undergoes the process of involution to the extent of assuming the form of matter. This is the arc of descent. At the acme of this arc of descent begins the process of evolution resulting eventually in the emergence of the principles of life and mind. Having thus got evolved, man questions about his being and gets to know himself in his true nature. This marks the arc of ascent or evolution. Herein lies the relevance of the yogic methodology. The factor responsible for delimiting consciousness in its infinitude is my, in view of Vedic seers, including particularly Pataga and Garga Bhradvja. Out of the three facets of my, the principle of creativity, the first one is the limitation of consciousness from its infinite plenitude to an atomic point preparing thus the ground for the emergence of the individual. Loss of plenitude results in the loss of freedom on the part of the individual. Thus, there is the loss of consciousness of ones freedom and freedom of ones consciousness. The second one lies in the division of consciousness into the subject and the object staring face to face at each other. The network of the duality of subject and object created, thus, proves entangling for consciousness.

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2.10 The third one is the factor of action where the individual consciousness suffers the consequence of its actions both evil and good. 2.11 The threefold trap of limitation, dichotomisation and causal efficacy results in oblivion of ones true nature. 2.12 Thus the individual is confined just to the modes of his psychic apparatus while his desires make him entangled in the pleasures of sense objects.

2.13. Put under this confinement, he loses much in his power of discernment and is reduced to limited doership. The objects of senses become fascinating to him due to utter limitation brought to the range of his consciousness. 214 He becomes emotionally charged by the desire for particular things and comes to develop organs of action and sense so as to enjoy those objects by way of their utilisation or sheer cognition.

2.15 These vibrations and reflexes conceal the experients real nature resulting in his indulgence in ignorance. Ignorance lies not in the object but in the subject and that also due to limitation in the self-dynamism. 2.16 For the sake of recovery of ones true nature, Yoga has devised three methods depending on the degree of loss. 2.17 The first one of these methods concerns lower and grosser forms of practice which work at the individual level and have their centre in the individualised consciousness. 2.18 This method is devised to free consciousness from the constraints imposed on it by fluxes due to which it is subject to duality and is forced to face the play of its thought constructs. 2.19 Methods such as sthna kalpan consisting in dhra on particular objects, are meant for the consciousness of the individual so as to enable him to attain the state of physical quiescence and facilitate his entry into higher states of consciousness. 2.20 The second method is one of self-inquiry, uddha vikalpa, wherein attempt is made to rise from the stage of knowledge of duality to that of unity through meditation. It brings about mental quiescence and is akin to the state of sleep. 2.21 In the third method there is no involvement of body, pra, manas and buddhi nor is there any kind of vikalpa or selfinquiry. 2.22 It is the subtlest of all, inasmuch as it leads directly to the attainment of pure consciousness through a sudden and total merger of the individual consciousness into pure consciousness by an immediate realisation of their oneness.

2.23 It is the path of integral knowledge of ones true nature where the world of commonsense experiences loses its definiteness and is rendered kindred to the state which immediately precedes the state of dreamless sleep and is marked by the presence of only vague ideas. 2.24 These three approaches are not separate but are interlinked with one another insofar as they all culminate in getting the individual re-established in his true nature. 2.25 They are helpful in the suspension of the physical, mental and volitional activities respectively. Kriyopya: 2.26 Under the first method, the aspirant of yoga takes up a certain aspect of his personality such as body, senses, sensations, manas, buddhi, pra, or some object in the world outside for the start of his practice. 2.27 Here the sense of psychophysical complexes, that are mostly considered to be the true nature, is utilised. 2.28 The techniques in this approach start from the standpoint of limited psychological empirical self. 2.29 Consciousness is fixed on something different from it. 2.30 As such, this approach is called bhedopya, that is, a technique under which the object of meditation is considered as different from the essential self. 2.31 Due to involvement of kriy or action in course of meditation under this method, it is known as kriy yoga. 2.32 The various ways employed in course of the sdhan under this method are: mudrs, prasadhna (gross and subtle), pratyhra, dhra, dhyna, kualin and cakras, etc. 2.33 The aspirants meditation here aims at assimilating the entire world including his own body, senses, vitality, mind, intellect, etc. successively to his consciousness. 2.34 He does so by meditating on the object of knowledge, the knower and the knowledge itself in a unified way without distinction, which lit up the consciousness.

2.35 Having withdrawn his sense-organs from their involvement in objects outside, he reaches their original source which is his own nature of undivided consciousness. 2.36 Moving back from gross elements constituting the physical body to pure sensation, senses and mind, etc. to their real source, the yogin rises from his embodied subjectivity of the waking state to the fourth state where he experiences himself as one with the all-pervading creative consciousness. 2.37 It is also achieved through a technique known as the fire of consciousness. 2.38 In this method, consciousness is made to traverse the body with a view to visualising the entire cosmos as lying compressed in it. 2.39 The aspirant focuses his consciousness on the toe of the right foot and visualises the fire rising upward from it. 2.40 This meditation transforms the physical body into the fire of consciousness with the sublimation of the individuality into the universality. 2.41 Besides the above methods, an individual can utilise other techniques such those of pra, body, pratyhra, dhra, sthna kalpan, etc. to realise his or her true nature. 2.44 No matter, whatever method the aspirant employs under the kriy yoga, its final aim is to reach the state of undivided consciousness through dissolution of the individuality. 2.45 This method is not necessary for those who are already oriented to spirituality. Jnopya: 2.46 On account of being vitiated by vikalpas, the aspirant, though oriented to spirituality, is unable to reach the goal automatically. 2.47 This is due to vikalpas and they are responsible for misconception about oneself resulting in bondage. 2.48 Basically, they are ideas and beliefs on account of which one considers ones psychophysical organism itself as ones true nature.

2.49 uddha vikalpa or correct attitude or such as aha brahmsmi, I am the Transcendental, That I am, the universe is an expression of my power, etc. are utilised here for getting rid of these vikalpas. 2.50 Cittas main product is vikalpa, thought-construct, which is projected on the screen of mind and acts as a barrier not allowing ones real nature to shine forth. 2.51 It is only when the vikalpas are dissolved that the true nature of oneself reveals itself. 2.52 This reality of ones nature is something not to be achieved anew but just to get uncovered. 2.53 Herein lies the utility of mantra sdhan, sutarka (right reasoning) and uddha vikalpa (right attitude). 2.54 Mantra sdhan, sutarka and uddha vikalpas are basically vikalpas, useful in eliminating the auddha vikalpas (improper attitudes). 2.55 Here citta or the individual consciousness is not fixed or steadied on any particular object, nor is there concentration or meditation on anything. Only the source of ones being is sought to get unveiled. 2.56 When citta or the individual consciousness constantly uses the mantra devoted to a particular deity as a single vikalpa, it gets identified with it and dissolves leading to transformation of it into cit, integral consciousness, which is ones true nature. 2.57 The secret of mantra lies in the union of the individual consciousness with the Consciousness which is inclusive of the universe in its essence. 2.58 Mantra sdhan is liable to give rise to occult powers also. These powers are considered as obstacles on the path of self-realisation. 2.59 If the yogin becomes satisfied with only acquisition of these powers, he is considered to have fallen from the high ideal of the mantra sdhan. 2.60 He, therefore, is advised to ignore them through the exercise of detachment so as to get liberated through selfrealisation.

2.61 He is supposed to offer his body, bonds of karma etc., to the Fire of Consciousness which he has lit up on being at one with the mantra. 2.62 On being used as an oblation, his body becomes divine and, as such, an abode of the integral consciousness. 2.63 In the course of his worldly life when he happens to reside on the plane of corporeality, he acts as an actor. 2.64 In this frame of experience, the contact of his senses with their respective objects is felt as getting dipped in the nectar of self-awareness. 2.65 Having had deposited all these blissful experiences in the honeycomb of his self, like a honeybee, he becomes free from all cravings. 2.66 For such an awakened yogin, the previous experience about the world becomes attenuated into something like a dream. 2.67 Sutarka also facilitates the march towards self-realisation. 2.68 It lies in learning from a genuine guru or scriptures that the essential nature of oneself is pure consciousness and not the psychophysical complex. 2.69 Here one reflects and brings reinforcement to the continuity of ideas kindred to the uddha vikalpa. 2.70 Via bhvan, creative contemplation, it leads finally to vidy which slowly and gradually manifests the true nature of his consciousness. 2.71 Through this vidy, the object of knowledge gets coincided with the knowledge while the knowledge turns into the knower himself. 2.72 Finally, the knower is displaced by pure consciousness in which the distinction between the knowledge, the object of knowledge and the knower totally disappears. 2.73 This yogic method also provides for the dissolution of the vikalpas through the knowledge of the Reality. 2.74 Only if an aspirant is able to develop the art of grasping the spanda or dynamic throb in the interval of two thoughts,

his thoughts cease to crop up and his true nature becomes revealed. 2.75 For such a yogin established in pure consciousness, the whole life becomes yoga. 2.76 Even the commonplace conversation of such a yogin is a pious act of japa as never does he lose his hold over integral consciousness even while chatting with others. 2.77 He is constantly mindful of the ajap mantra known as Hasa which he is supposed to repeat 21,600 times by way of breathing as many times in course of every twenty-four hour of his daily life. 2.78 Dissemination of the knowledge of the self to others on his part amounts to his act of dna, benefaction to them. 2.79 On account of being established in pure consciousness, such a yogin does not feel pain or pleasure even in extreme cases of experience this way or that way. 2.80 Objectivity and subjectivity get reconciled into one without any contradiction in the integrality of the consciousness of the yogin. 2.81 Having reached this state of realisation, he becomes free of attachment even towards his body. 2.82 By virtue of his entry into pure consciousness, he leaves behind the lower order of creation, having himself risen to a higher one. 2.83 Each stage in the ascent of his consciousness is marked by a transition from one order of experiencing subjectivity to the other. 2.84 His rise to the higher order coincides with assimilation of the lower to its subjectivity resulting in the end of the duality. 2.85 The end of duality gives rise to a novel sort of experience having its basis in the essentiality of consciousness. 2.86 On the completion of this process, the yogin becomes virtually the agent of every action in the universe. 2.87 Viewing objects like the body, jar, etc., becomes for him simply a manifestation of consciousness. This is his vrata, sacred vow.

2.88 His quest for pure consciousness lying beyond the reach of reasoning is his yoga. 2.89 The individual consciousness of such a yogin becomes propelled by a force which arises from within wherein his limited consciousness dissolves into pure and universal consciousness. This is called uncovering of ones nature. Icch-akti upya or Bhakti upya: 2.90 The third one is the subtlest form of practice, meant for elevating the aspirant directly to pure consciousness. 2.91 Only a few individuals are fit to practise this method directly without having to meditate or recite mantras. 2.92 They get automatically absorbed in the highest state of consciousness by virtue of being purified inwardly through involvement of the will-power or icch akti or by an intensive self-awakening. 2.92 In this sahaja or spontaneous yoga, identification of the individual consciousness with pure consciousness is achieved by an intensive use of the icch-akti reinforced by the jnaakti. 2.93 Under this method, the individual neither accepts nor rejects anything but just seeks to abide in his essential nature which is pure consciousness. 2.94 It is the choiceless awareness or the pathless path -awareness neither of thought, nor of any discipline or practice but of ones real inner being from moment to moment. 2.95 To identify the essentials of this sadhan from amidst these variations, the following statement of the Maitrayn Upaniad may be helpful -- What is unconscious, dwells in the midst of consciousness, unthinkable and yet is full of the greatest mystery. Therein one should immerse ones consciousness. That lingam is does not depend on any support. (Mait.Up. VI.19) 2.96 When the experience of this sort continues to prevail in the normal course of life, the entire universe appears only as an expansion of the power of Consciousness.

2.97 Through intensive awareness of that power, realisation of the consciousness in its integrality.

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2.98 This experience of the inner reality is the experience of the turya or transcendental consciousness. The yogin established in this consciousness, gains perfection in what is called sana of his consciousness. 2.99 He then makes the bliss of this integral consciousness prevail in waking, dream and dreamless sleep also and extends it to the senses, body and finally to the entire cosmos. This is his mutation. 2.100 By continuing to remain in this experience of the fourth in all the states, the yogin becomes the enjoyer and master of his senses and comes to be known as dhra, fully established in wisdom. 2.101 To such a yogin, everything, external or internal, appears as a form of consciousness allowing him, thus, to trace the origin of everything in that consciousness. 2.102 By virtue of this realisation, he becomes free of all limitations. 2.103 He, however, becomes shorn of all desires for power, though he is now the Lord of all powers. 2.104 The dh or intellect of the common man is either dull or over excited and remains constantly affected by the shifting forms projected on it. 2.105 But the yogins attention remains fixed to the centre between moments, howsoever divergent from each other. 2.106 It is from here that the brilliant and unsullied consciousness illumines each scene. It is also from here that he draws the power of his illumined understanding, dh-akti. This akti directs him to play his role with ease and mastery. 2.107 This adventure of consciousness for the yogin is full of the sense of wonder, illumination, and harmony culminating in wisdom. NO METHOD: 2.108 Anupya is another way of realisation of ones real nature. This, however, is not recognised by the system of yoga because no methods are employed in it on the part of the aspirant.

2.109 It lies in the case of aktipta in which a self-realised teacher awakens the pure consciousness of the disciple by merely a touch, look or word of insight. 2.110 The consciousness, thus awakened, is not anything new as it was already embedded in the disciple and needed only a push from below or pull from above. 2.111 It is only due to negative influence of his own thought constructs generated by conditioning that earlier he was unable to reflect on it even though it had obviously been there all the time.

(From the Book Yoga From Confusion To Clarity, Vol. 5, by Professor Satya Prakash and Yogi Mukesh) Blog http://vedic-yoga.blogspot.com

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