OF SRI HAMSA- YOGI

( Text with English Translation )

Edited and Published by

T.M. JANARDHANAM

For Suddha Dharma Mandalam Association

THE SUDDHA DHARMA OFFICE,

MYLAPORE, MADRAS, S.INDIA.

PUBLISHER'S NOTE

AUM. In this, the English Number in the list of Suddha-Dharma Tracts, this treatise on Raja-Yoga by Sri. Hamsa-Yogi is introduced to the Public. To say that this is the first time in the annals of the history of this land that a true and well-organised method on Raja-Yoga is publicly available, is not with a view to make

any claim of any sort what so ever. but just a piece of information quite necessary, in

view of incorrect opinions held on that subject.

This discourse on Raja-Yoga forms part of the superb teachings by Sri Hamsa-Yogi on sanatana Dharma or the Eternal law of individual and cosmic emanation, evolutionary existence, and ultimate convergence, with a knowledge of its secret, this land of Aryavarta had been concerning itself from the long ago. Sri Hamsa-

Yogi's teachings are based on , even as he humbly admits, from what he heard from the

Ishwara of the solar system, Bhagavan Sri Narayana,believed to be abiding in his own

body madeup of particles of what is known as Devi-Prakriti, in the regions of Badri in

the Himalayas, the one supreme teacher,the Adhishthata of the divine

hierarchy--

Suddha- Dharma- Mandalam. This Hierarchy was organised by him, for the sole purpose of governing the innumerable worlds and the world process with a view to guide them towords a higher evolutionary advancement . In the Gita, by Sri krishna, the Avatar of Bhagavan Sri Narayana, mention about the hierarchy is made in the sloka-- " Maharshyaha sapta poorve etc " as the students of gita know so well. Detailed knowledge of this great hierarchy can be had from the published suddha -

literature and from the articles that periodically appeared in the journal "The suddha-

Dharma.

Only a fragment of these teachings was commenced to be published by the mandalam, so early as 1916 under the distinguished leadership of the late revered

Swami Subrahmanyananda (Dr. Sir. S.Subramanier) in conjunction with the late pandit K.T.Sreenivasacharya, Editor " Suddha Dharma Mandala Series ", which, in itself, constitutes a mine of information on the great subject of " Brahmopasana " as it was followed in this land from time immemorial by the ancients, and not available in the extant spiritual literature of this country. Many are at to be published. Want of space prevents us from even a short dilation here on the profound exquisiteness and opportune purposiveness of every one of these publications, well-known as " Suddha-

Dharma Mandala Series ".

It is in the Sanatana Dharma Deepika Vol.II published in the year 1921, that this discourse on Raja-Yoga appears and totals to 118 slokas only, and of which ,

19 slokas are questions put by the enquiring sages, the rest being the reply thereto by Sri Hamsa-Yogi. A translation in english of the Sanatana Dharma Deepika Vol.II was made by the late Sri R. Krishnaswamy Row, Secretary, to the Givernment of Travancore and this appeared periodically in " The Suddha Dharma ". So much of this translation relevent to the present subject matter, is now published with such modifications that seemed necessary. The translation is not one of word for word completely, but a readable English rendering of the difficult subject in a manner that

could be easily grasped and understood.

The appendices at the end constitute an important and integral future of the subject. that which on ' Pranayama' and 'Dhyana' in sanskrit are by Sri Hamsa-Yogi himself, which are found in other places of his teachings. They are also translated in English and added on.The other English versions on Raja-Yoga and Topics from Yoga

Deepika (S.D.M. Publication No.2) are respectively by Sri. R. Krishnaswamy Row and

Sri. R. Vasudeva Row, President S.D.M. Association and these had already appeared

periodically in " The Suddha Dharma ". Apart from the utter necessity of a study of Sri.

Bhagavad Gita published by the Mandalam, now also available with its English translation, and which would give an insight into the subject in the light of suddha teachings, much helpful information can be had also from " The introduction to the study of Sri Bhagavad Gita by Sri. R. Vasudeva Row, which also appeared periodically in " The suddha Dharma " , and now available in book-from and in the booklet " Four essays on Suddha Yoga " by Janardana.

It may be pointed out in this connection, even now,that the English article by Sri R.Krishnaswamy Row refers to the technical mode of practice imparted to the initiated disciples. The fundamental principle of Suddha-Tatwa is that all, irrespective of their age, caste,colour, sex and so on are entitled to these initiations, provided that, they become so desirous and are known to possess certain virtuous qualities. To such of those that are genuine, initiations are made by the Great Elders, in their own way, time and place being no barriers, to them. A Knowledge of the Suddha-method of approach to the subject of Brahmopasana, in terms of the three mahavakyas-- " Sarvam

Tad Kalvidam Brahma, Sarvam Brahmaswabhavajam, Sarvam Avasyakam", is itself said to be the primary one of the three aspects of initiation known as Karma and the other two being Dharma and Artha , the former relating to the acts pertaining thereto interms of general living also, and the later connoting that act of getting oneself infused with what is known as "Tejasa" particle of the crown of the head for one's further progress, by competent

Suddha Guru. The actual act of Raja-Yoga practice, which the

initiated disciples have got to do day to day is embodied in the form of instructions, copies of which arre given to them, when they are so permitted by the Elders, and as such the general public cannot have access to it-- not that it should be so for all time, for, in that case this much information could not have been available, but for obvious reasons.herein, a general treatment of the subject of Raja-Yaga is given as taught by

Sri. Hamsa Yogi, which in itself is capable of throwing very great light on this profound subject and about which so much misconception and to inculcate a true knowledge thereof that this publication is brought out.It is our fervent hope and prayer that the great Ishwara enshrined in heart-cave of one and all as Atman would lead them to a correct understanding and appreciation, and creat a thirst in them to take to this path, which, in the words of Sri Hamsa Yogi would enable them to realise material and spiritual ' vibhooties.'

INTRODUCTION

The subject is devided into three main parts to suit our purposes and quite in accordance with the enquiry by the sages, and Sri Hsmsa-Yogi's reply thereto. The first part deals with the three priliminary requisites for the practice of Raja Yoga namely (a) Bhavana or conceptual ideation, (b) Karma or the physicalacts such as study,company of those in the path and the intoning of Gayatri as taught by Suddharyas, and (c)Dhyana which is the mental act of meditation for contacting the 'avyaktatman' enshrined in the heart-cave as the Ishwara. When this contact is effected it goes by the name of 'Vijayi-Yoga'-- Yoga of conquest-- the conquest is , of course,

over one's own lower nature. This Yoga is followed by Raja-Yoga proper, which is aimed at, to contact paramatma, the Ishwara of the cosmos--to us, Bhagavan Sri Narayana, its representative at Badri. It is about this, that the second part deales with.

Here in the definition of the word "Raja", the quqlifications that conduce to this practice, the Adhikaris practising it, the experience they get and the lord's ruling in Gita in this connection are all given. The third part deals with such of those other details as the actual act by the aspirant that makes the Atmant to reflect its real 'Swaroopa' in him, and other necessary

observances at the termination of the practice.

It must be borne in mind in this connection, as Sri Hamsa Yogi states in the first part , that this Raja-Yoga, which starts with Vijayi Yiga, does not stop there but progresses on to Suddha Yoga aiming to contact the purusha-aspect of Brahma and known as ' Turiyateeta' and then to Brahma-Yoga, which is just "Neti-Neti", and about which nothing could be stated. We are immediately concerned with 'Raja-Yoga' and its preliminary 'vijayi-Yoga'. When, even on these subjects, full information is not available, since most of it is deemed 'vamadeva- Rahasya', to be imparted to the disciple directly by the Guru orally, we are not likely to get any information on the other two in the present stage of our evolution, being advances over Raja-Yoga proper, except to highly evolved beings, and about whom we know nothing, nor can say anything. However, that much of the teachings on Raja-Yoga and the other preliminary knowledge in respect thereof we have now with us, is sure to take us to very great heights if we would only apply ourselves to it.

The sages who had assembled to imbibe the teachings of Sanatana Dharma from Sri Hamsa Yogi, and questioning him in a spirit of enquiry to know about the truth of Raja-Yoga, are not novices on the subject of Yoga, as could be well

gathered from the premisse on which they base their questionings,Cataloguing four

main kinds of Yoga out of a number of them, the sages wished to know , as to which is

'Raja-Yoga' and also the connotation of the very word 'Yoga'. The four modes of yogic practices they enumarated are well-worth knowing here. According to the first, it is said to be that act of restraining the sense-organs. tha tare after sense-objects; in the second, it is deemed to be that act of supressing the mind(manas) itself that gets adhered to the senses and through them the objects; that act of directing the supressed manas to contact the Mahat or the Cognitive-plane is said to be Yoga in a third mode of practice; while in the fourth, it is said to be that act of bringing about a contact of the Form-- Swaroopa in the Suddha-Avyakta-plane by Manas.

By way of examples of these four modes, we may say that the

Hatha-Yoga practices will answer the first one; Patanjali-Yoga's 'chittavritti niroda' or sopression of mental modifications, the second one; the Vedanta-Karma-Yoga practices of the Upanishads with the resulting Atma-Gnana,the third; while the fourth may be deemed to be the teachings embodied in the Gita by the lord, which are provisional to the actual knowledge of the modus operandi of the practice that has to be taught subsequently by the 'Gnanis' and 'tatwadharsis'-- the knowers and the seers, even as the Lord decrees it. So, it would appear, Sri Hamsa-Yogi,while replying that all these four methods are only steps to Raja-Yoga proper, seems to include the last one also in the category of steps only, although there is in the principle of Raja-Yoga as Raja-Vidya-- Raja- Vidya raja guhyam pavitramidamuttamam etc.' as Geeta is deemed to be .

Before we proceed to acquaint ourselves more on this head,it is probably worth considering, that which is current as Raja-Yoga amdist us now, to measure the corectness of our knowledge thereon, since,on all these subjects, precision of knowledge is important, being a Science and not merely Philosophy.

1.PATANJALI-YOGA

That Patanjali-Yoga passes current as Raja-Yoga is well-known. How this Yoga came to be named so is a mystery. Sage Patanjali defines his Yoga "chittavritti niroda"-- supression of mental modifications. the question, whether the supression of mental modifications, is not a kind of Yogic practice, does not arise, for , Sri Hamsa-Yogi agrees that this practice is 'dharmic', and that this method is one of the many steps, as it were, to Raja-Yoga practice, but not at all necessary. However,according to the strict connotation of the word 'Yoga' coming as it does from the root 'YUj' meaning 'to join' which is positive act, the definition by the sage patanjali will be seen to the negative in its scope--"niroda", no matter to what goal the practice takes one, at the end. So that the definition itself becomes questionable on this basis. Granting, however, that the definition of Yoga by the sage Patanjali should be taken to mean as it is defined by him, since the goal, Which he aims at for the practice he has adumbrated, is supposed to

satisfy the definition, the question should still arise, whether, this goal would any where warrant the whole practice being denominated Raja-Yoga. We have examine this point on the existing scriptural basis.

The Upanishad-Dictum runs thus--' Atma Sarvesham Raja'-- Atma is the king of all, as it is sufficiently well-known. That Atma is 'Gnanavigraha'-- Idol of knowledge, 'sakshi'--Witness, 'cheta'-- All-concious, 'kevala'--Untained and free, 'Nirguna'--non qualitative, 'Angushthavigraha'-- of the size of thumb in the heart, 'Antaryami'-- All-pervasive, is also not a new truth, to be disputed. So then, Raja-Yoga should mean that act of joining or contacting the Atman as a positive act. On this basis we have to findout whether the goal chalked out by the Sage Patanjali for his Yoga has any semblance to that which the Upanishads lead us to conclude.

The goal visualised by Patanjali is embodied in the 34th sootra of adhyaya IV of his 'Yoga-Sootras' (Panini Office Publication) and runs thus: Purusharthasoonyanam gunanam pratiprasavaha kaivalyam swaroopapratishtha va chitashaktiriti. The meaning of this sootra in the most simple language may be said to be this: ' The contrary effect or result of the obsence of desire of the purusha, (which desire is) due to qualities, is kaivalyam, Swaroopaprathishtha or chitashakti.

What does this actually mean ? The absence of desire -- purusharthasoonyanam is said to be effected by the initial practice of suppression of mental modifications- - chittavrittiniroda ; and in the state of samadhi, deemed as trance or abstraction practised in this connection, this suppression is said to be broughr about. As to how this 'samadhi' is infused or whether it means trance need not concern us immediately. The desire of the purusha ( the aspirant) is said to be suppressed thereby. It is suppressed because it is qualitative-- gunabhoota, and as such a hindrance. The 'Purusharthas' are the well-known four--Dharma, Artha, Kama, Moksha ; and the qualities or gunas are the far-famed three--Satwa, Rajas and Tamas. It is not difficult to see that in this wholesale suppression, ' Moksha' also shares the fate of the other three. But the commentator Vachaspati does not include the suppression of

'Moksha' in this list when he says " The way of Moksha..... is rendered clear", by way of explanation on this last sootra. This is probably because of his agrreing to the 'shruti-dictum' that the desire for Moksha should be actively cultivated and strived for. Therefore, according to Vachaspati, the aim of Patanjali-Yoga is not 'Moksha' but just a clearing of the way to Moksha cannot obviously mean the actual attainment of it asit will be agrred to. Sage Patanjali is slient on this head. He makes no mention of the word 'Moksha' at all in his sootras. He just states ' kaivaya'. According to the commentator, evidently 'Moksha' is something higher than ' Kaivalya', but according to thesage, since 'Moksha' being one of desire-propelled categories and to be rooted out, conveys the idea that his 'Kaivalya' is something higher than 'Moksha'. That is the confusion in which one finds oneself. Be it as it may, the question is what is this 'Kaivalya' ? Sage Patanjali defines this,of and on, in the third chapter on 'Siddis' or attainments. Its definition in the 54th sootra of that chapter may be taken as typical and it is thus: ' Satwapurushayoho shuddi samye kaivalyam' 'Kaivalya' is that

( state of) purity, wherein , 'satwa' and purusha(aspirant) get on a par( that is equal). 'satwa' is a quality though highly pure; and 'Kaivalya', according to this definition in simple language would mean that the aspirant becomes highly satwic. But in the

sootra-- ' Purusharthasoonyanam gunanam' the term 'gunanam' must include 'satwa-guna' also in the list of eradication; however in the light of the definition of 'Kaivalya' , 'satwa' does not seem to be so included and that the other two gunas viz., 'Rajas' and 'Tamas' only are meant. Students of Gita know that the quality of 'satwa' has the binding property according to the sloka-- ' satwam rajas tama iti gunaha etc.'

Being so, there is no question of attaining Moksha, merely with Satwic quality, which fact, the commentator Vachaspati seems to rightly infer. Notwithstanding this, according to Patanjali, ' purushartha soonyanam gunanam' has to be deemed as a graphic postulation for removing the qualities of 'rajas' and 'tamas' with their corresponding desires and for becoming 'satwic' completely.

That the quality of satwa has got to be generated by virtue of its

highly purifying nature--'nirmalatvat', illuminating power--'Prakasakam', and free from affictions--'anamayam', is obvious according to Gita ; and though it results in the acquisition of high knowledge --'satwat sanjayate gnanam', it is still binding due to the tendency it creates for attachment to 'sukha'--enjoyment and knowledge associated with it-- sukhasangena badnati gnanasangena dehinam. This is visualised by the Lord in the Gita to take one to a higher realm of happiness 'atyantyasukham or susukham' and 'Moksha' also. Sage Patanjali seems to be satisfied with the lower state of being bound by 'satwa' which is 'kaivalya' to him ; and this is, in other words, "swaroopaprathishtha"-- establishment in one's own nature, supremely content and happy, or 'chitishakti'-- the power of consciousness. Swaroopapratishtha is self explanatory but what is this 'chitishakti'. Sootra 26 of adhyaya IV saya-- "Tada vivekanimnam kaivalyaprakbharam chittam" which means 'The mind yoked to 'kaivalya' attains descrimination'. That is to say, the goal of this practice is the attainment of discrimination ; and of a very powerful kind it must be as between Atma and Anatma which is the discrimination generally advocated. But where is the contavt with Atman here. It may be said that the expression 'swaroopapratishtha' conveys it. This can be agreed to if it is not associated with the bondage created by Satwa, the 'chitishakti' of discrimination ; for, Atman is free from all qualities, even 'satwa'. To contact it, must be the goal of Raja-Yoga according to the meaning of the term 'Raja' on the basis of the Upanishads. It may be, that Patanjali-Yoga ultimately leads to it and so it is Sri Hamsa-Yogi saya that a practice of the sort mentioned is one of the many steps to Raja-Yoga. And yet it should be pointed out that there is no mention of the word 'Atman' at all in this exposition, which is the fundamental requisite of contact for Raja-Yoga.

The next point is whether the Sage Patanjali himself has declared his Yoga, Raja-Yoga, anywhere in his treatise at all. He has not, and as such we can assume no right to deem it so, to satisfy our own yearnings, as it were, by superimposing a name on this Yoga, which the Sage never meant. Itis true, that in the Upanishads we do not get any knowledge of this Raja-Yoga either, although treatment is made about other Yogas viz.--Mantra, Laya and Hatha- the three of the four main Yogas including

this one, expect for the definitions that are found in the

'Yogasikhopanidshad' and 'Yogatatwopanishad' . But these definitions do not help us. The surface meaning of the definition in the 'Yogisikkopanishad' leaves a bad odour, and one feels troubled with the thought, whether the very many grotesque practices one hears, could not but be the results of perverted meanings imported into this definition by the undesirables.As regards the other one in the 'Yogatatwopanished', it cannot betermed a definition, since it spoeaks of the guidance, one practising Raja-Yoga, is said to get.

Then the question arises as to how Patanjali-Yoga came to be named Raja-Yoga. We may not be incorrect if we deduce that the second line of the second sloka in the 'Yogasikkooanishad' (sloka 137 in the book Yogapanishads published by adyar Library) should have acted as inspiration to name Patanjali-Yoga as Raja-Yoga. That line runs thus-- ' animadipadamprapya rajate rajoyagataha' . In the adhyaya on 'siddhi', Sage Patanjali mentions about the devolopment of powers like ' anima' etc. in the 44th sootra. This correspondence ought to have been exploited by naming the one as teh other. The phonetic definition of the word 'Raja' that one generally hears about, may be said to be a latter innovation to justify the stand that was taken as above . To so justify, on the basis that the Upanishads do not help us is an explanation out of court. That the practice of Patanjali-Yoga has a value for those who are so inclined, since it is said to aid and free one from the affictions of Rajasic and Tamasic qualities and to generate satwic qualities may be true. But the devolopment of 'Siddhis' or powers is probably a greater attraction to those that take to it. However, the calamitous results of seeking to develop these powers only, by those without meticulously purifying themselves in the light of the Sage's instructions, need not be visualised here. The Sage insists that these tendencies also are to be suppressed for attaining the Satwic quality with its results. We have no examples of one such amongst us now, to know how he would react to the Rajasic and Tamasic qualities by which human beings are governed helplessly ; and as such, any conclusions thereof must be purely hypothetical. Even so,on the basis of an incomplete knowledge of this Yoga also to evaluate this with the results said to be

achieved by the Western Experimental Psychology is likely tomislead very much both. The aim of this Psychological experimentation under laboratory conditions, seems to be to record the actions and reactions of the qualitative emanations. such emanations are infinite. Since these projections from living entities are unique in each case, varying with each other, due to the million-fold combinations of various degrees,of the prime three qualities of Satwa, Rajas and Tamas, to aim to count or catelogue them is something like the mad act of counting sands on the sea-shore, and will be just as much true as the claim that they are so counted. But of this we are not now concerned.

As regards the direction given in the other-- ' Yogatatwopanished', it may be said, that there is in it an incentive to study Gita, in which the Lord gives his teachings on Raja-Vaidya, a preliminary to the actual practice of Raja-Yoga, to be taught subsequently by the Gnanis avd Tatwadharsis. To what high attainments we could not have reached if we had only taken to a study of this unique scripture on a

mass scale all these years, as it is done now, instead of deluding ourselves and misguiding others about patanjali_Yoga it is useless to speculate now. In so far the mistaken notion about Patanjali-Yoga continues to prevail even now as it could be well seen from the prevalent practices of 'chittavrittiniroda' in North India in the name of Raja-Yoga, and not so much in the South, though it is trying to peep in here also, that these reflections are made, to warn, and not in any other spirit . Sincere aspirants engaged in spiritual and Yogic quest, if they would only bestow some thought in a searching spirit could do a great service, for ,the acquisition of correct knowledge is more important. It is fervently hoped that the teachings of the great 'Gnani' and 'tatwadharsi'---Sri Hamsa-Yogi, rreleased for the benefit of humanity so very generously, would be luckily noticed by such aspirants, not only for their own lead and light but also for rendering service to others as well.

II. YOGA OF THE MAHAT-PLANE WITH MANAS

By way of example of the Yoga which has for its purpose the

contacting of the Mahat-plane with Manas, Vedanta-Karma-Yoga was mentioned as an instance. To understand this, we have to make a short enquiry as to what Vedanta really stands for, notwithstanding the fact of its being well-known in this land of virile Vedanta.

'Vedanaam antaha' is 'Vedantaha', according to the etymological significance of the term. The suffix 'anta' in the term should show that it relates to the terminal aspect of the Vedas. It follows that Vedanta has no place for itself, all-alone, unless it is preceded by a knowledge of Vedas, and a life lived according to them.Though allied to Vedas thus intimately, Vedanta has a distictness, nevertheless, in view of the facts that it treatsabout a stage of life arrived at after it has been lived according to Vedas. What is this life, is a question.

Of the four well-known 'purusharthas' or aims of man influencing the fours stages of his life, Moksha or release is the last 'purushartha' and Vedanta being a treatise thereof is known as 'Moksha-Dharma', treating about the process of release from the helpless transmigatory samsaric life. It shows that the Vedas do not treat about this aspect, confining as they do to atreatment of the first three 'purusharthas' only viz. , Dharma, Kama and Artha, the Dharma herein having reference to Varnashrama method of life and known as 'pravritti-Dharma'. That is to say Vedas speak about the life in evolution ; while the other, the Vedanta, about involution or the cessation from evolution and so it is known as 'Nivritti-Marga'. So it is said that the significance of Vedas--'vedarthaha' has in them the seed of knowledge for the multiplicity of world-processes--bheejebootaha, whereas Vedanta is said to be 'bindulakshana' or the nature of terminus thereof. It is not that the Vedas do not treat about life after death ; they do, but only as far as life in 'Swarga' or mental-heaven is concerned, involving the Jeeva's return to this world again, and hence this path of death and birth is known is 'Dakshinayana' or the southern path or 'Krishna-gati'-- the path of darkness ; while the Vedanta on the other is known as 'Sukla-gati' or the path of light and also ' Uttarayana' or the northern path, which helps overcoming transmigration. It is because the Vedas do not help in this direction, they come under

the condemnation of Gita, the Lord, promulgating Vedanta

therefor--Vedantakrit.

The fundamental basis of enquiry of vedanta is that of 'Brahm--Brahmavichara' as being the All-Cause-- 'sayvakaranam'. Since casual determiners are known as Sankhyas. 'Sankhyaha karana vignaninaha' Vedantins are called Sankhyas. Their conclusion was, that the transmigrating Jiva or Jivatman of the Vedas is itself the Cause, barring the 'Jivatwa'-- which signifies the tremulous vibration objectified in living beings manifesting the sign of life ; that is to say-- Atman as the cause. Accordingly, Atman came to be identified with Brahm in the Vedanta enquiry. But the knowledge , which the Vedanta furnished in this enquiry was only theoretical to bring conviction in the mind, regarding the All-Cause--Brahm as being one's own Atman, and how it relates itself to objective factors of life. If this theoretical knowledge has been sufficient in itself to attain 'Moksha' , then, there would not have been the famoussruti-dictum-- Vedantavignana sunischitarthaha samnyasa yogaha yatayaha suddhasatwaha, as it is started in the Mundakopanishad.

that sruti demands an endeavour further on to attain Moksha through Samayasa-Yoga not stopping merely with Vedanta-Vichara. That Sannyasa-Yoga means Karma-Yoga is what we also learn from Gita-- Yaha samnyasamiti prahuhu yogam tam viddhi pandava. So that, Vedanta-Vichara has to necessarily terminate with Karma-Yoga to

attain Moksha. This Karma-Yoga, however, is purely of the Nivritti or isolationist type, which repells taking part in any of the objective pursuits of life, and confines itself with one- pointed determination to contact the Atman as an all absorbing pursuit. This is what the ancient samnyasa ashramites of the Varnashrama- order did at a time of well-ordered society on that line. The Karma-Yoga of the Gita does not countenance this isolationist theory, nor does it deem that the realisation of Atman is possible by isolation only, but of this we need not enter into, here, now.

'Atmano Mahato Veda'-- Know the Atman in Mahat, is the dictum. that there is a plane known as 'Mahat' which is higher than Manas and is the seat of Atman, the Cause, the modern Vedanta philosophy, engaged as it merely does with lop-sided enquiry alone, has lost sight of. Mahat means

great. The term is intended to convey the vastness and the infiniteness of the visible cosmos, which is said to be the first outcome of the brahmic ideation 'bahusyam prajayeyeti'-- let Me become many ; and which is the play-ground of the Atman multiplying itself into many. The space-idea connoted by the term Mahat is the material or prakritic or 'anatmic' counterpart, while the Atman connoting time-idea is the other, of the ideating brahm. That the two go together is a scientific fact. The intensity or the atomic condition of prakriti or its extensiveness is by virtue of the Atman behind. The Ancients came to the conclusion, therefore, that to know the nature of this Atman, it is not possible by any outside search, since it is greater than the great-- 'Mahatonaheeyam' ; and though it is smaller than the smallest 'anoraneeyam', it could be contacted through suitable means in oneself. It is in this process of search that various experiences are said to have been got by various people, and also various powers were realised. in this aim

to contact the Atman in the Mahat Plane. Karmatas are deemed to have experienced it as jyoti or Light ; the Bhaktas or devotees have stated that their experience was one of panoramic view or transcendental divine forms ; while the Gnanis experienced this contact either in the 'saguna' forms of the Trimoorties-- Brahma, Vishnu and Siva, or in its nirguna form as 'Angushthavigraha' or of the size of one's own thumb. When the contact of the

Mahat-Plane is complete, one is deemed to have attained the state of 'Kaivalya' or Mahat or Gnanakaivalya as it is called, when the aspirant having transcended the forces of helpless transmigatory existence and thereby 'achieving' ' swatantra' or freedom, is said to take part in the cosmic governance of the worlds. It is stated, however, that the mere touch of the Mahat-Plane with Manas, which means the contacting of the those forms mentioned and also the realisation of saguna and nirguna forms, does not by itself enable one to transcend birth and death ; for, that is got only when Mahat Kaivalya is got ; which means the dawning of the knowledge that Atma is not bound by our ideas of sin and merit etc., and is all-pervasive antaryami. What is known as Manas-Kaivalya is that which generates the realisation of 'vibhooties' and 'KarmaKaivalya' goes by the name of samnyasa. The Kaivalya mentioned in Patanjali-yoga may be

deemed to fall under the category of ManasKaivalya.

Vedanta-Karma-Yoga, which is thus certainly higher than Patanjali-Yoga in its aims has, as could be seen, for its purpose the contacting of the Mahat with Manas, and not got by a mere verbal knowledge of Vedanta, which is all what we seem to have now. Patanja;i-Yoga, when the fascination for the development of powers is counteracted, helps one to get at a powerful discrimination. This is more easily got through the aid of 'Sadhanachathushtaya' , if discrimination alone is what is wanted, to enable one, to gain mastery in Vadantavichara. But it is through Vedanta Katma-Yoga that further progress is got. In those famous thirty two Brahma-Vidyas we get the required knowledge, , but we have lost their touch now, confining ourselves as we do only wtth quarrels in philosophy.

B efore we proceed further we would do well to note another instance of practice in the name of Raja-Yoga, that is recently brought to light. The added interest to consider this is in view of the fact of its purporting to contact Mahat with Manas which we were discussing. This practice is said, to be in vogue in what is known as Esoteric Yogachara School of Tibet. A recent pamphlet "Replenishment from the Centre by a new method of Raja-Yoga" by one Mr.Basil Crump of that School, 89, Lower Circuler road, Culcutta, gives us an idea thereon. He states that Raja-Yoga is practised in this Esoteric School, which is said to be different from the popular one of "Yogachara" well known as one of the main four Buddhist cults ; and that, in this latter School, said to be in charge of the red Lamaists of Tibet, only certain rites with formulas and mantras are observed, and that, the Hatha Yogins and Tantrikas of India are well conversant with it ; while in the former-- the Esoteric School, said to be a very ancient one and the Chiefs thereof are known as Arhats, Raja-Yoga is said to be taught to its members.

Regarding this Practice, Mr.Basil Crump quotes the following in his pamphlet--" According to an important teaching given by its Head in 1889, it is this -- Mahat is the highest entity in the Kosmos beyond there is no

diviner entity. It will not be destroyed, even at the end of Mahamanvantara,when all the gods are absorbed, but will emerge from Parabrahmanic latency. This is because it is evolving through experience like the individual Manas in Man. Alaya is above it as a principle". 'Alaya is said to be what is termed as "AnimaMundi" the soul of the world -- the distinction between Alaya and Mahat is, while the former is a principle, the latter is an entity. Mr.Crump states that the 'divine spark' in man is 'Mind-Manas' , and the 'Higher power' which it emanates is called in sanskrit 'The Great One-- Mahat' which is defined as the first principle of intelligence and consciousness. And latter on he adds , "The great vedantic orator Swami Vivekananda always insisted that Masses should be taught about the Atman, by which he meant, the spark of 'Mahat' in man. The Atman is a universally diffused principle, which overshadows man without entering him. it is not an actual Entity like 'Mahat' which projects its essence(Manas) in Man".

We need not get into an examination of these points here since they would reveal themselves as we proceed. However, it is to be noted that the fascination for Raja-Yoga is such that, here we find an example.It is unnecessary to state that this is not Raja-Yoga on the basis of Sri Hamsa Yogi's teachings.

Hoeever, an important point of philosophical interest arises in this connection by the mention of the expression Para-Brahman in the above, i view of the fact that Buddhism, of which this School belongs, is deemed to be a 'Nastika' Religion. and as such said to be driven out of this land of its birth by Sri Shankara, As to what is meant by 'Nastika ' opinions vary. Some deem it to mean 'Nireeswara'-- non-belief in apersonal God ; some as ' Nirvideeka'--non acceptance of the Vedas which include Upanishads ; while others are said to equate it to mean non- acceptance of the ultimate Para-Brahm, since the Ultimate they pestulated was "soonya"--Nihil. But, herein, the term 'Para-Brahm' is freely brought in. In view of the fact, that at the time of Shankara such a positive termas the ultimate was stated to be 'soonya' which brought the condemnation of this Religion by the Acharya , the question arises whether or not this positing of Para-Brahm in Buddhistic

literature is a latter innovation.Mrs.Rhys Davids, a life-long student of Buddism is said to have come to the conclusion, as a result of her research work of Pali literature, that according to the original teachings by Gautama Buddha this Religion was not 'Nihilistic' and that, the Ultimate was postulated as

" The Absolute or Supreme Being". On this conclusion and also from the actual mention of the word Para-Brahm in the "Esoteric Yogachara School" a new philosophical question arises. the light thrown on this important point by the Suddha School should be illuminating.Here it is.

The Ultimate known as Para-Brahm was also known as 'Athatho adeso neti-neti', according to Brihataranyopanishad. That is to say, the Ultimate has two

aspects-- one, the positive, hailed by the name of Para-Brahm, and the other, the negative, which is Neti-Neti. The followers of the former are deemed to be 'Astikas', those of the latter 'Nastikas'. The 'Nastikas ' are so named because of their non-acceptance of the name Para-Brahm ; that is all and no more. sage Gobhila of the Suddha School of thought in his Karika of Mahabharata saya that the nomenclature 'asti and nasti' that is, 'is and is not' , attributed to the ultimate Brahm is only verbal, because , transcending as it always does above thought and speech--'avangmanasagocharam' , the naming of it in either way does not in any way belittle or enhance the truth of the Buddhists seemed to have done, is said, to be as valid as the scriptual dictum Neti-Neti, even as it is positively termed , Para-Brahm therein. Accordingly, this is what the sage says-- yatasccha nastikyamapi brahmaswa-

roopajam soonyadi namabhavischa tataha tepi chastikaha : brahmojignasavaste syur yenakenapi namabhihi. He adds that the name 'Nastika' should not be really attributeed to them, but only to those doubting Thomases whocannot differentiative between 'Asti and Nasti' .

The Sage, however, though adoring Gautama Buddha as the very Avatar of Bhagavan Sri Narayana who incarnated to uplift the 'Charvakas' that were tied down to body-consciousness only, still holds out that the four orders of Buddhism Madhyamika, Yogachara, Soutrantika and

Vaibhashika along with the Charvaka School and another , Digambara or Jaina Religion--that is six in all, belong to the category of 'Nastika' only. This explanation is, on the basis of the authority of Bhagavan Sri Narayana, that,of the two fundamental aspects of Para-Brahm, by which alone it could be known , namely, Bhava and Abhava or Atma and Anatma, or Purusha and Prakriti or kshetragna and kshetra, these so called ' Nastikas' are said to have offered their worships to the 'Abhava' asspect of Brahm in the full of faith of its being anaspect of the said Para-Brahm--'abhavaroopam brahmiva astiti samayaha' ; and that such worship was offered to ' prakritabrahmaswaroopam' , that is the prakritic forms of Brahm, explained as 'aksharavibhootimatu' which may be deemed to mean as the power of the spoken word. The Sage adds, that though their dharma is not, either in terms of Brahm as such or its aspects as Atma, but only on the basis of prakriti or A

ja--vina brahma tathatmanam ajameva cha yejanaha jaananti tesham dharma, yet what they declare is pure and true and purificatory-- vachamuttamam satyam suddham pavitram ; and as such should always be respected 'sarvatha manya' . It is needless to state here the amount of profound respect this greatReligion of Buddha still holds on its Votaries and the unequalled moral and ethical discipline formulated therein to overcome the ills incident to this life, as also of higher esoteric truths in their own way.

Sri Shankara's stand against it was because of its deeming the Ultimate as 'soonya' , Although Shankara postulated the Ultimate as Para-Brahm, he equated it only to its Atmic or 'Bhava' aspect thereof, and not to the whole of Para-Brahm, as such, which includes both 'Bhava' and 'Abhava aspects, even while still maintaining

its mysterious state of 'Eternally Unknowable' . This suddha truth is a very important definition of Para-Brahm that should not be lost roight of. The illusion theory of 'Maya' attributed to Jagat or the world by Sri Shankara is a natural corollory of his completely ignoring the 'abhava' aspect and stressing the 'bhava' or atmic aspect alone. In Buddhism, however, 'Maya' is a power of illusion and not illusion itself merely. That is how is , in this School, which confined to the 'abhava' aspect only the development of the power aspect through the intonation of Mantras etc. already spoken of as

'aksharavibhootimatu' gained importance. In the Vedantic Religion of Shsnksrs, the "Vichara" or enquiry aspect alone of the spoken word regarding Atman was developed ; which resulted in the gradual detevioration in the faith of the power of Mantras generally. The latter Schools of Vedanta arose to counteract the unhealthy influence of deeming the world 'mitya' or 'maya' or illusion ; which also refuted the concept of Atman as Nirguna, and stressed the Saguna aspect thereof in the form of VIshnu, though Atman is both Sagunaand Nirguna in relation to the world-process. As was pointed out , Saguna and Nirguna forms are one for experiencing and not for mere philosophical discussions. The Atman is as much Nirguna, as it is Saguna, according to the lord--'atma akasa dehasyat chitroopo vishnuravyayaha' . It is the aspect known as Atman that is important more than saguna and Nirguna.

It may be stated that out of the teachings of the Gita, wherein, the Atmic, and the Prakritic aspects of Brahm, as also the Suddhs-Brahmic state are given, the Buddhist School took to the Prakritic aspect, while the modern Vedanta School, to the Atmic aspect. The mutual influence of these two and also of their transcendence which is 'Suddham' is the yogic state and the knowledge thereof is embodied in Yoga-Dharma or Suddha-Dharma which is the teaching of Gita. So, Gita is not merely a Vedantic exposition as it is usually stated, The Suddhas deem it correctly Yoga- Brahma-Vidya or the Synthetic Science of the Absolute, the actual realisation thereof, being got by the practice of Raja-Yoga taught by Suddha Dharma Mandalam.

III. YOGA OF AVYAKTA-PLANE WITH MANAS

Before we proceed further, it is helpful to bear in mind that for purposes of this Yoga, knowledge in terms of Tatwas is an absolute requisite as stressed inGita. The Tatwas are mainly three in number- 'Prakriti-Tatwa', 'Atma-Tatwa', and 'Brahma-Tatwa'. 'Prakriti-Tatwa' has reference to the matter formations which are four in number, namely, Indriya, Manass, Mahat and Avyakta also called Tatwakootas, which infold in themselves the various worlds. Atma-Tatwa deals with the evolutionary

and involutionary process-- 'Pravritti' and 'Nivritti' of the Atman in those Tatwakootas, the various states of Jagrat(walking), swapna(dreaming), Sushupti (deep- sleep ) and Turiya (the fourth), functioning therein in terms of Gnana, Iccha, Kriya and Yoga, the operating qualitative forces of Satwa, Rajas and Tamas, which bind the Atman therein, with the corresponding release therefrom and the attainment of the state known as 'Brahmee-stiti' . Brahma-Tatwa is about the fundamental five brahmic manifestations known as ' Purusha' , 'Paramartha' , ' Atma' , 'Jivatma' and 'Aksharatma' and the corresponding

sheaths or Kosas, in which they abide deriving the said names, viz. Anandamaya, Vignanamaya, Manomaya, Pranamaya, and Annamaya rrespectively. In the Gita, the contact of the first Brahmic manifestation--Aksharatma is extensively dealt with as an important preliminary, in addition to others.

Now we may resume to familiarise ourselves with Sri Hamsa Yogi's teachings on Raja-Yoga. He says in the sloka 46 ' Avyaktatma turiya syatsamban-

dhastena chetasaha sa yogaha paramogneyaha samabhavaha parodayaha' ; which means, that which goes by the name of 'Avyaktatma' is known as Turiya, or the fourth state of consciousness or superconsciousness as it is termed ; that a contact with it by our consciousness is 'Yoga' of a profound kind ; and that it generates 'sambhava'--equability--'samatwam yogauchyate' , according to Gita ; and also 'parodaya' which is a 'bhava' higher than 'atmabhava' and known as 'paramatmabhava'. In sloka 86, he defines this Paramatma as 'Raja'-'raja tu paramatmasyat' , and contacting him--'sameepya' is said to be the aim of 'Raja-Yoga' . His seat is also said to be 'Turiya'--''turiyasthana lakshitaha' . Now, since 'Paramatma's seat goes by the name of Turiya, and so also that of Avyaktatma, it may be taken to mean that the one is the other or vice versa. If this were so, Sri Hamsa Yogi would have stated it as such straightaway. He not only did notdo so, but also says that 'parodaya', that is, 'para' or 'paramatma-bhava' is born subsequent to the contacting of Avyaktatma. A little clarification is obvious, because this Avyakta state has not received the attention which it requires for Yoga.

The term 'Avyakta' literally means unmanifest, nondifferentiated, so that there is always present a certain amount of mystery with this name. It is said that it goes by various names in different Schools of Thought such as -- 'Avyakta' by the Tatwawits, 'Moola-Prakriti' by the sankhyas, 'Turiya' by the Vedantins, 'Brihadanda' or the Big Egg by the pouranikas, 'padma' or lotus by the Yogabrahmavidhyadhikaris, 'Aum' by the Kevaladhikaris, 'Kapalam' or skull by the knowers of the five modes of actioning. In the Mahabharata, names such as 'avyakta'(unmanifest), 'prakriti' (matter), 'pradhanam' (primal), 'yoni (birth-place), 'Avyayam' (immutable), 'nityam' (ever-present), 'ekam' (oneness), 'anu' ( atom), 'vyapi' (pervasive), 'kriyaheenam' ( actionless), 'ahetukam' (causeless). 'tamah' (darkness), 'sivam' (bliss), 'dhaama' ( refuge), 'rajaha' ( fiery-activity), 'sanatanam' (eternal), 'nirvikaram' (changeless), 'pralaya' (deluge), 'prabhava' (exteriorising), 'apyaya' (withdrawing), 'anudrikam' (undivided), 'anunam' (whole), 'akampam' (non-tremulous), 'achalam' (unshakeable), 'druvam' ( steadfast), 'shantam' (peaceful), 'Brahma' , 'sat' ( truth), 'asat' (changing truth), 'trigunam' ( triqualitied), 'suddham' (pure), 'satwam' ( bright), 'uttamam' (great), 'tat' ( that), 'ajaram' ( ageless), 'aksharam' (indestructible), 'ksharam' ( subject to decay) , 'pratamam' (first), 'turiyam' ( fourth), and 'agrahyam' (not-graspable) are used some of the terms connoting 'avyakatatatwa' itself, some indicating the nature of the function therein, while others denoting the Atman in that plane. However, that it is the primal origin of the entire world processes-- Mahat, manas, and sense-worlds-is clear from the Gita-dictum--'avyaktat vyaktayaha sarvaha' . As the non-graspable origin, it is

the first or primal. But from our point of view it is the fourth, since we have to grow into it, from Senses to Manas from Manas to Mahat, from Manas to Avyakta, wherein, the Atman resides inseparably. In the Gita this is conveyrd in the sloka, 'indriyani paranyahurindriyebhyaha param manaha manasastu parabuddhiryo buddhe parasa-

stu saha'-- senses are high, higher than Senses is Manas, higher than Manas is Buddhi, higher that Buddhi is He--the Atman in the avyakta plane.

This Avyakta plane called the Yogic-plane by virtue of its eternal indivisibility and Origin is, however, from our point of knowing it in its actual condition, said to be two-fold, the higher and the lower--'uttaramukha and dakshinamukha' and the Atman in the higher plane is termed Paramatma or Yogatma -a state of utter silence--Mouna,( note its experience mentioned latter on) while in the lower plane of Avyakta which is also paramatmic, it is known as 'Gnanatman' , the Cause of the world-processes, also the functioner thereof in terms of directing them--'Prabhu' , and also the experiencer thereof--'Bokta' , Technically, the higher level goes by the name of 'Suddhavyaktam' and the lower 'Asuddhavyaktam' or the seed of the world-processes. Thus the Atman in the latter level, as the Cause, is 'Avyaktatman' also known as Kevala-Paramatman or simply Kevalatman. It may be asked how Avyaktatman could be termed Gnanatman. It is , because, as the origin of the world-process and other functionings in it, 'Gnana' aspect alone has to be dominant, whether for progressing forward with creation-'pravritti-marga or for withdrawing--'nivritti or pralaya' , in absolute independence ; and hence 'Avyakta' is known as 'Gnanam' itself according to Mahabharata-- 'Gnanam avyaktamityuktam' ; while from our point of view, gnana or knowledge is avyakta or mystery and as such requires to be learnt, it is not so to the Atman in that plane or to the aspirant who has reached it.

According to Gita Avyakta is Akshara--'avyaktoksharamityuktam' . There is a Certain amount of technical learning, which, the students of Yoga have to know in respect of this Aksharm, the first manifestation of 'Brahm' , and about which some reference was previously made. It is this.

The ordinary meaning of the term 'Akshara' is indestructible, and this one is apart from its being the primal sound- Aum. And Avyakta is known as Akshara because it is in the plane of the never ceasing activity of creation and convergence 'pravritti and nivritti' or sarga and pralaya--'sargapralaya dharmatwat avyaktam prahuraksharam'. Herein we see that creation and convergence--'sarga and pralaya' is a dharma i.e. a feature of activation which is, as fundamental, as that of its being the seat of Gnana or knowledge, consequent on which the aforesaid activities of

that plane are born. For Gnana and Karma or knowledge and activity always go together , the latter being necessarily the result of former-- 'phalam hi gnanayogasya Karmeti budhyatae' as the Lord puts it, as the rule. Creation and convergence always go together also as an inter-allied activity. That is why all created factors have ever an end. And this end, however, does not stop there , but marks the commencement of an

epoch of another creative activity with corresponding terminus thereof ad infinitum. In between these activities of creation and convergence, 'sthithi' or existence springs up as a necessary factor. This existence, however, may differ from the twinkling of the eye to aeons, the duration of which depends upon the will of the ideating Atman behind. Thus, as aconsequence we have now the time-factor presenting itself, which is said to be Atman verily 'Kilosmi lokakshayakrit' according to Gita-- because 'sthithi' is time-factor under the control of the Atman, and identical with it. Time or Kala has no existence by itself except in association with Space or Loka, which is the material to he worked upon by time during the state of Sthithi. This Space-factor is prakritic and for purposes of world-processes are mainly divided into three, namely, Mahat, Manas and Indriya Groups,already said, which,in addition to Avyakta, the seed of these activities, constitute the main four groups for functioning. In these four groups are comprised the well-known twenty-four tatwas which are technically known as 'Gayatri-Tatwas'. All these twenty-four tatwas catalogued into those four tatwa-kootas are specialised further in Man as the well-known Kosas for functioning therein by the Atman.

In the state of Avyakta , time and Space constitute a simultaniety. It is Yogic. When the ideating Avyaktatman conjoins itself with the creative or forthgoing activity, started by itself--'pravritti' then only, the prakriti or matter condition presents itself and not before-- pravrittimatmano yogat prakriteravadarayat. The activity of the Atman is by virtue of the inherent jivatatwa-- life-force in it, ( about which reference was once made), which makes it to multiply itself from its unitary state into many--'bahusyam prajayeyeti' for its own purpose of enjoying and experiencing the manyness. Prakriti or matter which presents itself in this ideation of Atman, helps in the formation of the distinctive manyness, and the Atman entering into these

matter formations by getting itself split-up, becomes limited by them and thus we have what is known as the 'jivatmic' states, The prime such matter-formation is said to be Atomic. Students of Science, aware of the self-division of the unicellular organism through the process of fission, can easily grasp this multiplication of the one into many-- ekatvena

pritaktwena vidata viswato mukham. The areas for the experiencing of the jivatman individualised as sentient beings, of whom Man is the highest evolved, are those three planes-- Mahat, Manas and Indriya. Life and Form are interwoven in various shapes and degrees of combination so as to present a dazzling infinity of world-processes like a thick matrix, wherein, these two abide as the wharp and whoof thereof and technically named 'otham' and 'protham'. Such a matrix in which Life and Matter are interwoven goes by the name of 'Aksharam' , which is the first manifestation in creation . The Life-aspect is called 'Suddhakshara' and the Matter-aspect 'Asuddhakshara' , also known as 'kshara' or perishable in contradistinction with the other one--'Akshara' or the imperishable. In the Gita this is signified in the sloka-'dwamimowloke ksharaschaksharameva cha ' ; the latter half of this sloka brings out the status of this 'Akshara' as always abiding undestroyed in the prakritic groups as 'Kutatstha'--'kutastho' aksharamuchyate' , even while the groups themselves are subject to decay-- 'ksharasarvanibhootani' . However the

nomenclature 'Akshara' is in reference to its prime avyakta state only----'avyaktoaksharaityuktam' . Herein Akshara as sound symbolises Brahm-- the primal sound 'Aum' in its unitary aspect-- 'samasthi' . Its distributiveaspect 'vyashti' is connoted by sound and significance--' Sabda and Artha' , the former beimg the basis of the prakritic formations of the gross variety--of which 'akasa' is the first, while the latter-- 'artha' , being the life or the atmic aspect thereof. Thus we see, that the approach to a know. ledge of Akshara has to be done in two ways-- (1) through Matter and Life, and (2) through Sound and Significance, the former the activity aspect and the latter the knowledge aspect, generallly known crisply as 'dharma' and 'vidya' respectively. That is to saay, it is through 'vidya' or study of Akshara, that its activity as Life in Matter, in terma of 'dharma' becomes knowable. such a study is in regard to the evolutionary and involutionary processsses in the lower Planes of Mahat, Manas and Indriya

while in the Avyakta it is yoga i.e. allconsciousness. So it is stressed that "Aksahropasana' is a most important first step to enable one to raise his consciousness to the Avyakta-level and achieve Yoga ; and as such students would do well to familiarise themselves with this feature with a little exertion. A study of Akshara-Gita, chapter XVI Gita S.D.M. will be helpful.

'Vidya' or the study of Akshara is with a view to augment one's own 'Gnana-shakti' or capacity of understanding , so to acquire and increase one's knowledge. This study is generally divided into two as it is well-known--'apara and para' . The 'apara' or the lower is given out as fourteen in all--namely, the six angas of the vedas viz. (vyakaranam, siksha, Kalpa, nirukta, chandas, jyotisha), the six upangas ( Vedanta, meemamsa, nyaya, viseshika, yoga, sankhya) in all twelve, Veda, Upanishad, Brahmana, Upaveda, Sukla, and Krishna sakha--all catalogued as one, i.e. thiyteen and 'agnana' or ignorance as one, totalling in all fourteen. The 'para' or the higher which is again divided into 'aparama and parama' , is said to be the fifteenth code about which Bhagavan Sri Narayana mentions in Sanatana Dharma Deepika. It has reference to the study of 'Pranava -Shastra' or Aum in its two aspects of ' vyashti and Samshti' or distributive and synthetic, respectively. It also goes by the name of yoga Brahma Vidya, of which Sri Bhagavad Gita is the best known text now. 'Vyashti is the 'aparama' vidya and 'samashti' is 'parama' vidya also known respectively as Sankhya' and 'Yoga' . So,what Sri Hamsa Yogi says about the study of Akshara-- 'Aum' is in terms of Pranava Shastra, which gives a complete picture of the entirety of creation starting with the mere sound Aum, which gets itself transformed and concretised as the various world-processes and living beings, and others, It is also in this connection that the study of 'Mahavakya' and 'Gaytri' which have direct reference to Pranava is held to be important ; and of all Mahavakyas, the Suddhas hold the Mahavakyas " sarvam tad kalvidam Brahm, Sarvam Brahma swabhavajam, Sarvam avasyakam" as the highest, presenting as they do, the full significance of Brahm in terms of Om ; Tat ; Sat ; in the Gita ; and of all 'Gayatri vidya' , the study of 'chathhushpada-gayatri' is stressed as the most effective and as fully explaining the significance of these Mahavakyas

; and Mahabharata in which Gita is imbeded is said to be the commentary of the said Gayatri-vidya. It is said that such a study only is a whole and true study, which enables one to acquire the

necessary power to complete the life in this world-processes successfully. and get into higher.

Such an all-envisaging knowledge which the study of Gita completely gives , is not for the mere purpose of knowing only, but for the purpose of actioning and application. Herein, the sphere of 'dharma' comes in, to point out how actions are to be done, and this is embodied in 'Shastra' . Unlike Vidya, Shastra is authoritative-- 'agnaroopa' , for, in the sphere of actioning , there is no question of argument, which is possible in the field of 'vidya' . Actioning is two-fold generally--physical and mental. Physical actioning is two-fold again, one with reference to those doings in relation to others and the other, the doings with reference to oneself. The two must go together and not one in preference to oneself. By this regulation the grossness of the Physical vehicle is transmuted into an all-round agreeableness ; so that when the mental actioning is resorted to, the physical vehical that was disciplined from the act of eating onwads, becomes quite responsive and helps to further the mental actioning, by which, what was merely an insipid knowledge before, becomes a factual realisation. Such a mental actioning for contacting Atman is known as 'Dhyana' or meditation ; through which the Atman is contacted in its first manifestation as 'Akshara'.

It is with a view to intensify this act of meditation that what is known as 'Japa' is prescribed-japa is that act of mentally repeating certain formulas which are comprised of 'Beejaksharas' and 'Mantras' , the Beejakshara representing the Mahavakya, and Mantra , the Gayatri referred to previously. This intoning of the formulas at the time of meditation with a full-knowledge of what they stand for, brings about the contact of the Object of worship sought after. In the same way 'Aum' stands for Brahm, representing the entirety of creation--'omityekaksharam Brahm' and is declared to be its 'Ekakshara'--one latter, the Supreme-Self or Paramatma individualised in each and every being as Atman is said to have

its own 'Ekakshara' which is different from the 'Brahmic- Ekakshara' . Through a japa of this Ekakshara, the individual self in one's own heart-cave is contacted. This Ekakshara differs with individuals.As to what one's own Ekakshara is, it should be learnt only from a Suddha-Guru. This is imparted with a view to quicken the progress in practice. The note, under, will give an idea of the significance of Ekakshara.

"The aspect of the Divinity, that abides in the heart of each one of us, is known as the Paramatma , or the Supreme Self; the immediate vesture of Supreme Self is composed of the pure 'akasic' particles of the root-matter called Devi-Prakriti. It is worth nothing that this vesture of Devi-Prakriti is also in direct contact with our physical body as such ; consequently the Supreme Self does not manifest itself directly in the physical bocy, its manifestations in Devi-Prakriti being merely transferred to the physical, through the agency of the Devi-Prakriti.

The Ekakshara is a letter of invocation, the sound of which, when meditated upon, and properly intoned enables the disciples to vibrate the pure akasic

particless of the Devi-Prakriti vesture of the Supreme Self and thus facilitates the rising, by the disciple of his consciousness to the level of Paramatmic consciousness. The Ekakshara is bestowed , under the sole command of Bhagavan Sri Narayana, on every disciple, and the disciple receives it from one of the duly authorised servants of the Divine Hierarchy. The Ekakshara is so selected, that it may suit individual needs, as dependent upon the atomic constitution of the physical, which, unlike that of the holy World- Hierarchs, undergoes constant change. The great peculiarity of the Ekakshara, so bestowed, is , that, it has been, ere giving to the disciple, sanctified by them ; consequently, the use of Ekakshara can have the due effect, only if it is bestowed through the agency indicated above. The Vedas make mention of the Ekaksharas of Vishnu. Brahma, Siva, Indra, and other high dieties, in as much as their constitution is constant for a given epoch ; but this is not the case with the average individual of the race, the need for suitableselection is apparent. The importance of the manner of its bestowal has already been stated. The due

practice of this Ekakshara by a disciple result not only in vibrating the Devi-Prakritic-Vesture of the Supreme Self in him, but leads him, in time, with further instruction to get into touch with Devi-Prakritic-Vesture of the great World-Hierarchs, and to raise to the level of their consciousness, and fare in tune with it. Besides, this discipline, enabling the aspirant to function increasingly with his Devi-Prakritic-Vesture, results, in every visible act of his so performed, being stamped with the mark of perfection ; and ever since, he becomes a centre of benediction and help.

Every one whether celibate or nit, may take up the practice of Ekakshara-

discipline, if permitted by the Elders. In the case of those that are celibates, the merit accuring to them will be both physical and spiritual, but, in respect of the others, the benefit will be mainly physical or temporal only".

From the above it should beclear that what Sri Hamsa-Yogi seeks to convey by the term 'Avyaktatma' or Turiyatma, has referencd to its causal aspect as Aksharatma in the role of Jiva and Prakriti ( suddha and asuddha) governing the various world-processes, thereby deriving the name of Saguna, and also its unaffected aspect as 'Gnanatman' which is 'Nirguna' or 'Kevalatmnn' as it is otherwise named. It is this feature of Avyaktatma that is stated in Gita 'nirgunam gunabhoktrucha ' , and 'acharam charameva cha' etc. and is known in Suddha literature as 'Suddhatman' . The

aspirant who has knowledge of these two aspects as an inevitable simultaniety through experience is known as Yukta, about whom Gita eulogises in the highest degree, because of his taking part also in the world-activities for the weal of the worlds--'lokasangraha' . This kind of activity of the Yukta goes by the name of 'Suddha-Karma-Yoga', which has for its object not only his own individual higher progress but also a simultaneous rendering of service to Humanity ; and Sri Hamsa-Yogi terms it as 'Vijayi-Yoga' by virtue of purificatory influence of 'samnyasa' and 'tyaga' , which, the Yukta brings to bear on his actions, resulting in

success all round.All these are subject to the contacting of 'Aksharatma' to start with.

In the Gita , S.D.M. edition, chapter XX, Atma Gita, slokas from 10 to 17 inclusive, the nature of the experience of contacting this 'Aksharatman' by the aspirants is given ; and it is termed to be in the form of 'sukra' which means a speakof light, say something like a stat, and is also called 'Mahat-Jyoti-- Yattat sukram mahat jyoti' . There , is a lot of technical knowledge which one has to acquire for further progree after reaching this stage and of the nature of those who are said to have crossed this stage 'teerna sukra' but of this we need not condern ourselves here .However, that this experience of sukra or mahat jyoti refers to the contact of aksharatma is explained by sage Gobhila thus -- ' Kevalakyam paramjyoti yoginaha paryupasate tad aksharam'-- that is known as Akshara which the Yogins adore as the great Light uncontaminated (smokeless and pure). The other great Sage and Yogi Sri Ramalingaswamy who is known to the Suddhas s the incarnation of one of the thirty-two Siddha-Nayakas by name Pandara and who lived and taught the 'suddhatatwan' , in South India during the eighties of the last century, profusely mentions about the experience of this contact, which he adores as 'arutperumjyoti' --the great light of compassion and well-known to the students of his 'Arutpa'-- Songs of adoration. It folloes that the experience of this contact is 'prima facie' necessary ; and the further advance thereon is instanced in the Gita itself in those slokas to which reference may be made.

The Vedantat . Karmat . Yogins whobelong to the aspirants of the Sankhya-class and exclusively devoted to the spiritual pursuit of the 'Nivritti' category, do get the experience of this Jyoti or Light in their endeavour to contact the Mahat-Plane as was already mentioned . which they deem as the contact of the Atman itself. It is not so, because, though the experiencing of this Jyoti is a great thing in itself as a fist step of contact of Atman, the non-recognition of the all-pervasive 'antaryami' nature of the Atman, which is essentially Avyaktatman or Gnanatman is a serious handicap with them. Such a non-recognition is due to the persistence of 'swartha dosha'-- a very great hindrance to overcome the helpless transmigratory existence and attain Moksha. because of its attachment still to fruits of actions. These Ksrms-Yogins are the 'sannyasis' of the

Varnashrama-veriety, who have previously lead lives according to the dictates of Veda. This wayof life known as 'Nivritti and Pravritti', respectively, the taking up of the former life in Preference to the letter is deemed to be due to 'vishamabhava' that seeks always to create conflicting opposites, a characteristic of 'swarthadosha' mentioned above. Neither the contact of the Atman nor Moksha is got with this attitude of mind. When , according to these two dharmas in vogue then, Arjuna expressed his wish at a psychological time of actioning to devote himself exclusively to this kind of spiritual pursuit, aghast at the sin accuring to himself by the slaughter of lives in the war, the Lord, who incarnated to inaugurate a fresh instalment of dharma--Yoga-Dharma, thatwas not in general usage befere of mind in which he was struggling, called on him to assume in the discharge of functions, that should be done--'niyataKarma' , the attitude of 'samatwa' -- equability, which attitude itself was raised to the state of Yoga-- 'samatwam

yogauchyate' ; and also gave him a fresh idea of Atman and the easy way of contacting it even while functioning in the world-process with all-round success. The Atman mentioned is the Avyaktatman, which is Suddha including its two phases of Sagana and Nirguna ; the necessary initial practice while functioning in the world-process being mental Samnyasa and Tyaga, the former not of the ashrama veriety, but non-attachment to the fruits of actions done legitimately, and the latter an active dedication of the fruits to the Atman in the heart-cave, with 'samatwa' in external relationship ; which is a new method of synthesising the opposites such as 'Pravritti' and 'Nivritti' etc.Such a method of actioning is given the name of 'Suddha-Karma-Yoga'. Most ptently this is different from the Nivritti-Karma-Yoga of the Vedanta School. It is true that the Srutis assure that as a result of fruition of this Karma-Yoga into Gnana-Yoga, the Nirguna aspect of Atman as 'angushtha-vigraha' is contacted, eventually enabling the attainment of 'Mahat-Kaivalya' , otherwise known as Adyasthana' . The Gita, however, gives the ruling that the aspirent with his attention focussed on Avyakta and treading its path and thus known as Yogi, not only attains the 'sthana' attained by the Vedantins or 'Sankhyas'--'yat sankyihi prapyate sthana tad yogirapi gamyate' which is not only 'Adyasthana' mentioned above, but also a higher one, 'param-sthana' which is

'Yoga-Kaivalya'-- 'yogi paramasthanamupidichadyam' . The advantage of following the Yogic path of Gita over the Vedantic method should be obvious as such. The Vedantins also have to take to the path of Avyakta latter on after reaching Mahat-Kaivalya for mukti and prapti. The Gita teachings, intended as they are for the Humanity in this Kali-Yoga wherein, the orderly life long duration and spiritual practice according to Veda and Vedanta not being possible, give out the direct path of Avyakta for the salvation of Humanity. The one indispensable requisite for success therein in addition to 'samatwa' is 'asktatwa' or non- attachment for, in its absence , the path of Avyakta is hard to tread-- 'kleso adhikatarasteshamavyakta saktachetasaam' . This verse implies that the Sankhyas are 'saktas' requiring the purificatory influence of mental Samnyasa and Tyaga. As such, the Aksharatman and Gnanatman, the preliminary experiences of which the Yogi as a Yukta gets in his practice of Raja-Yoga is of the Avyaktatman in its causal aspect.

It may be stated that the evolution of the idea of Atman which was deemed only to be Jiva in the VEdas and as Saguna and Nirguna in the Vedanta, reached its climax in the Gita-teaching, as the 'Avyaktatman' or 'Suddhatman' .

To continue futther , Sri Hamsa- Yogi points out that the contacting of this Avyaktatman or Turiya, whether it is by the Mahatmas endowed with Devi- Shakti, or by Avatarapurushas who descend for teaching the Humanity with Esha or Avatara-Shakti or by the aspirants in the samsaric life governed by Gunamayee-Shakti, ensures the attainment of identical status, though the intensity of the experience may vary. To elaborate here about these three main Shakties is not possible due to want of space. They are dealt with extensively in the 'Upodghata' of Gita by Sri Hamsa Yogi.

IV. RAJA-YOGA PROFER

In the second part , the contacting of the Paramatman in the Suddha-Avyakta-Plane, which is the consummation of Raja-Yogic practice

is dealt with. This is got automatically when the preliminary practice is successful. It is said to be the attainment of 'Brahma-Nirvana' or 'paramam padam' as it is otherwise called. The experience of this contact, as Sri hamsa Yogi explains else-where and so also Sage Narada, is said to be embodied in Mandukyopanishad thus-" Nantapragyam, nabahipragyam, nobhayatapragyam, napragnanaganam, naapragyam, adrishtham, avyavaharyam, agrahyam, alakshanam, achintyam, avyapadesyam, ekatmyapratyayasaaram, prapanchopasamam, shantam, sivam, advitam, chaturtam manyante sa atma sa vigneyaha". The meaning of this verse may be rendered thus-- ' It is not consciousness within , nor without, nor both of these , nor all consciousness, nor unconsciousness ; (it is) unseeable, indisputable, non-graspable, indefinable, unthinkable, nameless, certainty of the truth of atmic oneness, cessation of world-multiplicity, peace, bliss, non-dual , deemed the Fourth, that is atman and it should be known ' . By Atman is here meant Paramatman though the name Atman according to the Shrutis is referred to generally in its causal aspect of the world-process, The difference is one of importance as one progresses, but need not worry us here. The description connotes various stages of experiences , their deeper significance being one of realisation by the aspirent in himself. As such explanation is out of place.

Herein, Sri Hamsa Yogi points out the importance of the conjointed efforts of Gnana, Bhakti, Karma and Yoga, together with other disciplines, and also quotes the slokas of the Gita which explains the nature of the four-fold class of Raja-Vidya Adhikaris--viz. 'Arta', 'Artharti' , 'Jignasu'. and 'Gnani' also known as Samatma, Brahmatma, Yoktatma and Mahatma respectively , who tread this path. A reference to Raja-Vidya- Gita in this connection, chapter XVII Gita. S.D.M. will be useful. It must be noted that this fourfold divisionn does not conform to the Varnashrama order, so that, even the House-holders to whatsoever community they may belong to, by following this path, get their title to the statuses mentioned above which are accompanied with corresponding shakties. It is said that the actions of the aspirants treading this path of Avyakta are propelled by Devi- Shakti which is higher than Gunamayee-shakti ( a combination of Gnana, Icha and Kriya shakties with Satwa , Rajas and

Tamas) , and that the states of Yukta is the most covatable, as a first step, since it is one of active participation in the world-process with deep spiritual insight.

In the third part , Sri Hamsa-Yogi, as he gives the concluding touch to the subject, describes how the Atman. the Ishwara, the Divinity gets itself revealed to the aspirant. He says that this is revealed by the Yoga of the heart with the centre of the eye-brows ; in other words, the yearnings of the heart with the cognition of the head--

'hridaya broomadya yogat gnana vignana yogataha ' , and most obviously this can

be effected only by a successful practice of dhyana or Meditation, which, along with Bhavana and Karma, constitutes the there principle aspects of Suddha -Raja-Yoga.

V . CONCLUSION

The most important thing for a man to consciously tread the path of higher spirituality if he so desires, even while functioning in the world, is the opening up in him of what is known as divine vision--'divyachakshush' , for, it is this that gives him the conviction about the existence of a Higher Power as a fact to make him endeavour. Thia does not get itself opened naturally as a matter of course. Men may be great thinkers , but lack in divine vision , the opening of which alone brings in truly peace all-round , quenching the three-fold fires of hankerings known as 'tapatriya' , which cause indescribable misery in the world. We have now found ways and means to increase these fires but not quench them while in life. To quench life itself we are masters, because, to death and destruction we are much attached ! Hence is there any wonder if there is so much chaos in the world.

In the ancient days of well-ordered society, the Varnashrama method of life helped the opening of this divine vision--'divyachakshush' . Because it was anticipated that this mode of life would not yield the necessary vision in Kali-Yuga, the teaching of Gita was given at the end of Dwapara Yuga.

Sri Bhagavan Narayana the Adishthatha of Suddha Dharma Mandalam also teaches that the opening of this divine eye , ( which should not be confused with what is known as 'chit-Shakti' or power of thought) is not possible through the practice of Varnashrama-Dharma in this age --' na varnashramadharmebhyo divyadhrishthihi kalow bhavet ' . For , the necessary ingredients for the successful observance of Varnashrama-Dharma are said to be absent. They are (1) the cessation of the growth of the famous 'Kasu' grass, (2) the defilement of Agni (fire) , (3) the extinction of kshatriyas or the kingly-class to protect and enforce the rules of Varnashrama-Dharma, (4) the constitutional inability and short life of human being which disable them to stand the strain of sancramental rites--'samskaras' , and (5) the very nature of Varnashrama , which, having a bodily basis of classifictoon , develops the undesirable qualities of 'Kama' and 'Krodha'-- passion and anger and a lot of heart bickerings. So that, to facilitate the opening of the divine vision or spiritual insight , the observance of Suddha-Dharma or Yoga-Dharma is said to be the easy means in this Kali-Yoga. the fundamental principle of this Yoga- Dharma is, that the entire humanity is one as a class-- 'sarvesyurekajatee yaha manavaha kalow yuge' , acording to the ruling of Bhagavan Sri Narayana, with the practice of 'ahimsa' or non violence, 'satyavachana' or true speech, 'lokakainkarya' or service to world according to one's capacity and 'Atmopasana' or the worship of Atman in one self and in all. The inevitable four-fold division of society, which is in the very creation itself and marks the stage of spiritual progress, after the divine eye is opened, is the four-fold class of 'Arta' etc. mentioned in the Gita and is otherwise known also as Dasa, Teerta higher knowledge as the basis, is said to bring about the greatest happiness to Humanity unlike Varnashrama order.

This conception of oneness of Humanity, a knowledge of the nature of the Atman and faith in the existence of the Divine Hierarchy of Great Beings to help aspirants, are in themselves deemed to be the 'Deeksha' or Initiation of the 'dharma' variety, constituting as they are 'sat-siksha' or proper education. The second or 'karma' veriety of it is the observance of those principles with 'samatwa' or equability and 'asaktatwa' or unattachedness. When these two aspects of Deeksha, which are the

theory and practice of Suddha-Dharma, get a firm hold on the aspirent, he naturally draws the attention of one of the Great Beings, notwithstanding their being invisible, and since time and place are of no moment to them, they render assistance to such sincere aspirants by conferring on them the Deeksha of the 'artha' or the third variety which consists in the influsion of what is known as 'Tejas' or light particlea on the head of the aspirants for further progress in Yoga ; which progress , the disciples can measure for themselves. Detailed knowledge of Deeksha are available in Sanatana Dharma Deepika Vol. III which is unpublished.

That the Acharya Sri Shankara Bhagavatpada was fully aware, that it is only through Suddha-Dharma and the aid of the unseen Great Beings alone that higher progress will be possible can be very well seen in the Acharya's commentary on Mundakopanishad which runs thus-- Sa evam pretatiryang manushyadi yonishu aajavam javibhavamapannaha kadachidaneka janmasu suddhadharma sanchita nimittena ken chitparamakarunikena darsitayogamargaha etc. The substance of this passage, in the words of Swami Subramanyananda , who had the supreme honour of revealing the existence of the Great Hierarchy along with the tenets of Suddha-Dharma, and who is hailed as the fourth Guru in the 767th line of successive Gurus, is that, "as the result of actions done in a man's many former births, in case those actions are prompted by or are in accordance with the teachings of Suddha Dharma, such a man comes to attract the attention of some Master of Compassion belonging to or connected with the hierarchy, and gets instructed by the Great One in the Science of Yoga, the practice of which and the leading of the required life enables him to reach the highest goal Apart from the whole trend of the context, the use of such expressions as 'kena chit parama karunikena darsita yogamargaha' , irresistably points out to the view that Sankara was not referring to a mere casual helper of men moved to pity at the sight of a fellow being tossed about in the whirlpool of successive births, but to one of those Masters of compassion who are the guides,appointed for the purpose by Sri Narayana who is the one upholder of Suddha Dharma, ceaselessly engaged in Tapas in Badrivana, the holiest spot in earth and who is the one Initiator". The great excellence of the path of

Suddha-Dharma to the present age should be thus self-evident.

This Introduction has become more long than it was originally intended and even then, many passages may appear cryptic and meagre requiring further elucidation. This could not be undertaken here at length for obvious reasons, for which the writer deeply apologises. Such of those who want to know further may learn through correspondence and study of S. D. M.

Books.

May the Public and Humanity become increasingly alive to the principles of Suddha-Dharma and thus acquire the grace of Bhagavan Sri Narayana, Sri Yoga Devi and the Great Ones of Suddha Dharma Mandalam is the profound prayer of the writer. Om: Tat: SAt:

Janardhan.

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SUDDHA RAJA-YOGA

PART 1

------------------

Its Principles and Practice.

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Decleration of the Sages in the Presence of Hamsa Yogi (their) desire to know the principles and practice of Raja-Yoga in full.

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Sages :--

1. O Lord, the practice of Raja-Yoga was prescribed by you at the end of Japa (prayerful entoning of mantras) ; of what form it is and how is it to be practised.

2. How is it to befollowed by the three groups of Dasas ; it is declared, O Prince among Yogins, in the treatises on Yoga to be of thousands (manifold) of types.

3. It behoves you, therefore, to explain (us) duly the mode and

manner of (Raja) Yoga ; O Lord even, what "Yoga is, requires to be understood by the Dasas.

4. O Great Sage, some Sages state, herein, that "Yoga" consists in curbing the various sense-organs that are always after objects ( of pleasure and the like) .

5. By other high-should ones, it is declared, that " Yoga" is controlling the Manas ( Mindemotional vehicle ) that gets itself attached to the sense-organs.

6. Still other Yogins describe "Yoga" as the co-ordination of the controlled Manas with the Mahat ( cognitional vehicle).

7--8. Other Great Sages still opine that the contacting, of the Manas

with Suddha-Avyakta-Swaroopa ( the Form in the pure unmanifested state technically known as Turiya or the fourthplane), is declared to be the purest Yoga; hence, O Lord, kindly condescend to inform us the truth as to which is the supreme form of Yoga.

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Explanation by Hamsa-Yogi, that all the (various) Yogas lead (ultimately) to Raja-Yoga ; but of those, Raja-Yoga proper, being foremost is highly supreme.

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Hamsa- Yogi :--

9. Listen ye, O Sages, devoted to Suddha Dharma, I shall narrate to you the nature of Yoga as has been described of yore by Sage narada.

10--11. All the various formulations classified and truly described by you, ( most certainly) pertain to the laws of attainment of Yoga ; however all these, wise men should know, are just various steps always leading to Raja-Yoga ; in the Suddha revelations that which relates to Raja-Yoga (as under) is supreme.

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Bhavana ( conception), karma ( actioning) and Dhyana (meditation) constitute the three components of Raja-Yoga ; of these Bhavana should be mastered at the onset.

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12. It is said, that Raja-Yoga practice starts with Bhavana (conception) proper ; the three component parts-- Bhavana ( conception), Karma ( act conducive to attainment), and Dhyava (meditation) along with the mystic syllables

(bheejaksharas),

13. Constitute the three ever-linked indispensable requisites of this (Raja) Yoga ; of these three parts, Bhavana is the foremost.

*******

¦ÉÉ´ÉxÉÉ º´É°ü{ÉÆ ™ôIÉhɨÉ SÉ *

Bhavana-- its Nature and Characteristics.

nùɺÉÉxÉÉÆ ¦ÉÉ´ÉxÉÉ SÉè´ÉÆ ÊxɪÉiÉÉ ºªÉÉx¨É½þ¹ÉǪÉ&*

näù´ÉÊiɪÉÇRÂó¨ÉxÉÖ¹ªÉÉÊnù´ªÉ´É½þÉ®úºªÉ MÉÉäSÉ®ú& ** 14 **

VÉÒ´É´ÉMÉÇ�É ªÉÉä%ºÉiªÉä´ÉÆ iÉnùÒªÉÉ�É Ê´É¦ÉÚiɪÉ& *

iÉnùÒªÉÉ ªÉÉä SÉ ™ôÉäEòÉ& ºªÉÖºiÉä¹ÉÉÆ vɨÉÉÇ�É ªÉä ¨ÉiÉÉ& ** 15 **

iÉiºÉ¨ÉºiÉÆ {É®Æú ¥ÉÀ º´É¦ÉÉVÉʨÉÊiÉ º´ÉªÉ¨É *

ºÉxvÉÉ®úªÉäÊuù¶ÉÖräùxÉ SÉäiɺÉÉ%xÉxªÉMÉÉʨÉxÉÉ ** 16 **

B´ÉÆ ºÉxvÉÉ®úhÉÉ ªÉÉ SÉ ¦ÉÉ´ÉxÉÉ ºÉäÊiÉ MÉtiÉä *

<iªÉÖHòÉ ¦ÉÉ´ÉxÉÉ ºÉÉ SÉ {É®úÉ ÊºÉrù ªÉlÉÉ ¦É´ÉäiÉ ** 17 **

iÉlÉè´É ʽþ ÊSÉ®Æú EòɪÉÉÇ nùɺÉVÉxÉèÊ®ú½þ *

14. O Sages, to the Dasas, Bhavana has been definitely settled as follows:-- that the entirety of creation comprising devas, men and animals,

15. and all those envisaging animate life, the capacities and powers inherent in them, the various (lokas) spheres in which they have their existence, and the several laws by which they are governed,

16. are all born of the very nature of Supreme Brahm in their very being, is ( the grand conception) that should be retained in memory ( by the Dasas) with a pure and undistracted mind.

17. A constant recollection thus is said to be Bhavana to become the means of achieving the Great Goal,

17 1/2. constitutes the result of a long and continual practice by the Dasas ( at all times).

******

ÊuùiÉҪɺªÉ ®úÉVɪÉÉäMÉɃóºªÉ SÉ Eò¨ÉÇhÉÉä vɨÉÇjɪÉÉä{ÉʽþiÉi´É¨É *

The second component of Raja-Yoga viz, Karma is associated with three-fold laws or Dharmas ;

ªÉÉäMɺªÉÉ%ºªÉ ÊuùiÉÒªÉÆ iÉÖ ¦É´Éänùƒó ʽþ Eò¨ÉÇ SÉ ** 18 **

iÉtÉäMÉEò¨ÉÇÊ´ÉYÉÉxÉÆ SÉè´É¨Éä´É ʽþ MÉÒªÉiÉä *

iÉtÉäMÉEò¨ÉÇEòiÉÞÇhÉÉÆ nùɺÉÉxÉÉÆ SÉ ¨É½þ¹ÉǪÉ& ** 19 **

jɪÉÉä vɨÉÉÇ�É ´ÉätÉ& ºªÉÖ& {É®ú¨ÉÉ�ɺÉxÉÉMÉxÉÉ& *

iÉä SÉÉ%t ºÉÆ|ÉEòlªÉxiÉä ºÉÉvÉxÉYÉÉxÉ´ÉSÉǺÉ& ** 20 **

18. The second component of this (Raja-Yoga) is stated to be Karma.

19. The knowledge of this Yoga-Karma is declared as follows ; by the Dasas engaged in the performance of acts conducive to ( this) Yoga, O Sages,

20. have to be learnt three dharmas ( rules of observances) efficacious and eternal, (and) it is declared that they primarily constitute the most potent knowledge to the practice ( of this Yoga).

*********

jɪÉɺiÉä SÉ vɨÉÉÇ& *

Those three fold laws.

=HòÉ ºÉÆvÉÉ®úhÉÉ ªÉÉ SÉ ¦ÉÉ´ÉxÉÉJªÉÉ ¨É½þ¹ÉǪÉ& *

iɺªÉÉ ªÉlÉÉ ºÉÉvÉxÉÆ ºªÉÉx¨ÉxÉ�Ɉəô¨ÉκlÉ®ú¨É ** 21 **

iÉlÉÉ ªÉÉäMÉ¥ÉÀÊ´ÉtÉ%vªÉªÉxÉÆ Ê´ÉʽþiÉÆ ¦É´ÉäiÉ *

B´ÉÆ ºÉrùÉºÉ ºÉƒóÉä%Ê{É ¦ÉÉ´ÉxÉɺÉÉvÉxÉÆ ¦É´ÉäiÉ ** 22 **

¶ÉÖrùvɨÉǨÉhb÷™ôɪÉǨɽþÉxÉÖOɽþ B´É SÉ *

iÉ‘ùÉ´ÉxÉɪÉÉ& ¶ÉÖrùɪÉÉ& {É®ú¨ÉÆ ºÉÉvÉxÉÆ ¦É´ÉäiÉ ** 23 **

ªÉlÉÉäHòɺiÉä jɪÉÉä vɨÉÉÇ ¦É´ÉäªÉÖ& ¶ÉÖrù´ÉSÉǺÉ& *

iÉlÉÉ Ê½þ Eò¨ÉÇ EòiÉÇ´ªÉÆ nùɺÉèªÉÉæMÉ{É®úɪÉhÉè& ** 24 **

iÉÊnùnÆù ÊGòªÉ¨ÉÉhÉÆ SÉ Eò¨ÉÇ ¶ÉÖrÆù ÊxÉMÉtiÉä *

ªÉäxÉ ´Éè ®úÉVɪÉÉäMÉÒ SÉ {ÉÊ®ú{ÉÚhÉÇ& |ÉEòɶÉiÉä ** 25 **

+xÉäxÉ Eò¨ÉÇhÉÉ SÉè´É ®úÉVɪÉÉäMɺ´É°üÊ{ÉhÉÉ*

BEäòxÉ SÉ {É®Æú ªÉÉÎxiÉ ¤É½þ´ÉÉä ªÉÉäÊMÉxÉ& {É®úÉ& ** 26 **

21. O. Sages, Bhavana which has been aforesaid as a frequent mental recollection is the practice to quieten the unsteady mind ; ( and towards its achievement) ,

22. the study of Yoga-Brahma-Vidya or the Synthetic Science of the Absolute (Bhagavad Gita) is prescribed ( in the first place) ; also( secondly) the companionship of virtuous Dasas conduces to the practice of Bhavana ;

23. ( thirdly) the pure Bhavana generated by the great Aryas of Suddha Dharma Mandalam ( through their teachings) , constitutes the highest means for the practice.

24. Since the aforesaid three Dharmas conduce towards the generation of pure vigour, they have to be carefully followed by the Dasas intent on Yoga.

25. So also, action done in terms of the above is deemed to be pure ; consequent thereon, the aspirant of Raja-Yoga acquiring fullness sheds glowing lustre all-around.

26. Many an aspirant to Yoga by a due and proper performance of

this only one part of Raja-Yoga practice has attained the Supreme Goal.

**********

®úÉVɪÉÉäMÉɃóEò¨ÉÇhÉ& |ÉÉhÉɪÉɨɺ´É°ü{ɨÉ , iÉiEò¨ÉÉǃó¤ÉÒVɺ´É°ü{ɨÉ *

The Karma aspect of Raja-Yoga in terms of Pranayama ; the mystic syllables intoned in the said Karma.

BiÉiEò¨ÉǺ´É°ü{ÉÆ Ê½þ ¤É½ÖþvÉÉ ´ÉÌhÉiÉÆ {ÉÖ®úÉ *

iÉlÉÉ%Ê{É nùɺɤÉÉävÉÉlÉÈ ºÉÆÊIÉ”ÉÆ SÉ ¥É´ÉÒ欃 ´É& ** 27 **

B´ÉÆ vɨÉÇ{É®úÉä nùɺÉÉä ÊxÉ�É™ôÉä ÊxɪÉiÉäÎxpùªÉ& *

ºÉÖJÉɺÉÒxÉ& |ɶÉÉxiÉÉi¨ÉÉ xÉ ÊEòʈÉnùÊ{É ÊSÉxiɪÉäiÉ ** 28 **

+ɺªÉäxÉ ´ÉɪÉÖ¨ÉÉ{ÉÚªÉÇ ºÉ¨ÉÉxÉä ºÉÆ|ÉvÉÉ®úªÉäiÉ *

iÉ‘ùÉ´ÉxÉÉ{ÉÚ´ÉÇEÆò SÉ ÊxÉ°ürùÊáþ ªÉlÉɺÉÖJɨÉ ** 29 **

iÉiÉÉä·ÉƒÙóŸäõxÉ ´ÉɨÉÆ SÉ xÉɺÉÉuùÉ®Æú ¨É½þ¹ÉǪÉ& *

+Ê{ÉvÉÉªÉ ªÉlÉÉEòɨÉÆ ´ÉɪÉÖÆ nùÊIÉhÉxÉɺɪÉÉ ** 30 **

¶ÉxÉèÌ´É®äúSɪÉäqùɺÉ& {ÉÖxÉ®äú´ÉÆ ºÉ¨ÉÉSÉ®úxÉ *

´ÉɪÉÖÆ SÉ xÉÉʺÉEòÉuùÉ®úÉi{ɪÉÉǪÉähÉ Ê´É®äúSɪÉäiÉ ** 31 **

ÊxɪɨÉÉä%jÉ ÊjÉvÉÉ SÉè´É {ɈÉvÉÉ ºÉ”ÉvÉÉ ¦É´ÉäiÉ *

B´ÉÆ ªÉlÉɺÉÖJÉÆ SÉè´É |ÉÉhÉɪÉɨÉÆ ºÉ¨ÉÉSÉ®äúiÉ ** 32 **

B´ÉÆ Eò¨ÉÇ{É®úÉhÉÉÆ SÉ nùɺÉÉxÉÉÆ ÊxɪÉiÉÉi¨ÉxÉɨÉ *

º´ÉEò¨ÉÉǃó¨ÉxjɤÉÒVɺ´É°ü{ɨÉʦɴÉhªÉÇiÉä ** 33 **

+ÉäʨÉiªÉäEòÉIÉ®Æú SÉè´É Eò¨ÉÇhªÉϺ¨É�É SÉäiɺÉÉ *

nùɺɺiÉÚcÉ®úªÉäiºÉ¨ªÉC{ÉÖxÉ®äú´ÉÆ ºÉ¨ÉÉSÉ®äúiÉ ** 34 **

27. In the long ago, the nature of this Karma (viz Pranayama) has been

variously described ; even then, I shall for the information of the Dasas, recount it to you in brief.

28. Thus , the Dasa , intent on dharma, with mind undistracted, withdrawing the senses from their objects, seated comfortably, in a state of utter tranquility, and not bestowing thought on petty particulars,

29. drawing in the air through his mouth retains ( the inhaled air) with the aforesaid Bhavana in the seat of naval ( Samana) for some time as convenient

30--31. Then, O Sages, closing the left nostril with his thumb, the Dasa should slowly expel the air through the right one ; again, in this way, he proceeds to inhale, retain, and exhale the air through the nostrils alternately.

32. It has been laid down that this practice may be done thrice or five or seven times ; in this way Pranayama may be performed according to convenience

33. Thus is described the bheejakshara (mystic syllable) the nessary adjunct to this Karma, by the Dasas of restrained selves, and engaged in this act.

34. The dasa, in the course of this Karma always intones mentally

the Brahmic Ekakshara (single syllable) -- OM ; and so engaging carrys on continuously.

***********

iÉlÉÉ vªÉÉxɺ´É°ü{ɨÉÂ, iÉrù¬ÉxÉÊxɹ{ÉÊkÉ™ôIÉhÉ%xÉÖŸõÉxɨÉÂ, vªÉäªÉ´ÉºiÉÖº´É°ü{ɨÉÂ, vªÉäªÉ´ÉºiÉÖº´É°ü{ÉÉ%xÉÖ°ü{ÉÉÊhÉ SÉ ºlÉÉxÉÉÊxÉ *

Dhyana-- its nature ; the perfect mode of accomplishing it ; the nature of the worshipful Object on which it is directed, the various centres ( in the body) where the Object of worship has to be meditated.

+lÉ vªÉÉxÉÉJªÉ¨ÉƒÆó ʽþ iÉÞiÉÒªÉʨɽþ EòÒÌiÉiɨÉ *

iÉnäù´É¨Éä´É Ê´ÉYÉäªÉÆ nùɺÉè& ºÉÉ©ÉÉVªÉEòÉÎRÂóIÉʦÉ& ** 35 **

vªÉÉxÉÆ ºªÉÉx¨ÉÉxɺÉÆ Eò¨ÉÇ ´ÉºiÉÖÊ´ÉYÉÉxɺÉÉvÉxɨÉ *

iÉnùxiÉEò®úhÉäxÉè´É ºÉÖÊxɹ{ÉzÉÆ Ê½þ VÉɪÉiÉä ** 36 **

iÉÊrù ºªÉÉÎk®úÊ´ÉvÉÆ |ÉÉäHÆò {ÉÚ´ÉÈ ¦ÉMÉ´ÉiÉÉ {ÉÖxÉ& *

<ilÉÆ ºªÉÉkÉoù¶ÉÆ Eò¨ÉÇ ´ÉätÆ ºÉpùÉVɪÉÉäÊMÉʦÉ& ** 37 **

§ÉÚ¨ÉvªÉä SÉIÉÖ¹ÉÉä´ÉÉæªÉÈ ¾þnùªÉÉ%%xÉÒiÉÊ´ÉOɽþ¨É *

ºÉƺlÉÉ{ªÉ ʽþ |ɪɋÉäxÉ vªÉɪÉänùÉi¨ÉÉxɨɴªÉªÉ¨É ** 38 **

¶ÉÖrùÊ´ÉtÉʦɺÉÆʺÉrùMÉɪɴªÉlÉÇÊ´ÉSÉIÉhÉ& *

ªÉlÉɦÉÉ´ÉÆ º´ÉɨÉÉi¨ÉÉxÉÉÆ ºÉ´ÉǦÉɴɺɨÉÖV´É™ô¨É ** 39 **

¥ÉÀ®úxwÉä iÉlÉÉ %%ÊnùiªÉ¨Éhb÷™äô ¾þnùªÉä%Ê{É ´ÉÉ *

ºÉ´ÉÇjÉ ´ÉÉ%ʴɶÉä¹ÉähÉ nùɺÉÉä ªÉÉäMÉ{É®úɪÉhÉ& ** 40 **

35. Then, the third component ( of Raja-Yoga) is said to be Dhyana or meditation ; by the Dasas desirous of complete sovereignty it must be learnt in the following -wise.

36. Dhayna is said to be a mental act to facilitate the realisation of the Object of worship ; and it is effectively accomplished by the exercise of the internal senses.

37. By lord Narayana, it ( Dhyana) has been declared in the past, as three-fold ; the mode of actioning by those engaged in this true Raja- Yoga should be understood thus :--

38--40. The Dasa intent on Yoga, drawing up with effort the I mage

( of the Atman) enshrined in the heart-cave, by focussing the visual energy

between the eye-brows, recalling into mind the significance of Gayatri * sanctified in Suddha-Vidya, that eulogises the nature of the resplendent and

all pervasive Atman in terms of the ideation embodied in his individual self, meditates on the said immutable Atman either in the regions of the crown of his head ( Brahmarandra) or in

the reions of his heart ( Hridaya) or in the entirety of his whole body without any exception whatsoever.

* See yoga Deepika of Bhavan Narayana S.D.M. publication no.2.

***

The determination of the ultimate seat of the Dhyana-Yoga in accordance with their own constitutional consciousness ( adhikara) .

B´ÉÆ vªÉÉxÉÉnäù´É ªÉÉäMÉ& ºÉÖ¨ÉÖJÉ�É ºÉÖÊ´ÉGò¨É& *

iÉÖ®úҪɺlÉÉxɺÉƺlÉÉxɽäþiÉÖ�Éè´É |ɶɺªÉiÉä ** 41 **

+ÉiÉÖ®úÒªÉ{ÉnÆù SÉè´É ºÉ´ÉÉæ¹ÉɨÉÊvÉEòÉÊ®úhÉɨÉ *

ºÉÆκlÉÊiÉ�ÉäÊiÉ ÊºÉrùÉxiÉ& {ÉÖ®úÉ xÉÉ®únù¦ÉÉʹÉiÉ& ** 42 **

ºÉè¹ÉÉ Ê½þ ºÉÆκlÉÊiÉ�Éè´É ºÉGò¨ÉÉ ºªÉÉtlÉɦɴɨÉ *

MÉÖhɨɪªÉÉ%%i¨É¶ÉHò¬É ʽþ |ɤÉrùÉxÉÉÆ ¨É½þ¹ÉǪÉ& ** 43 **

B¹ÉªÉÉ SÉÉi¨É¶ÉHò¬É iÉÖ iɪÉÉ näù´ªÉÉ SÉ ºÉÉnù®ú¨É *

¤ÉrùÉxÉÉÆ iÉÖ Ê´É¶Éä¹ÉÉ ºªÉÉiºÉÆκlÉÊiÉ& ¶ÉÖrù™ôIÉhÉÉ ** 44 **

ºÉÆκlÉiÉäºiÉjÉ ¦Éänäù%Ê{É ºÉ´Éæ¹ÉɨÉÊvÉEòÉÊ®úhÉɨÉ *

iÉÖ®úҪɺlÉÉxÉMɨÉxÉÆ ºÉ¨ÉÉxÉʨÉÊiÉ ÊxÉhÉǪÉ& ** 45 **

41. Throough such meditative practice only, the Yoga, becoming pleasing and powerful, waxes excellent and praiseworthy to achieve the fourth state of consciousness known as Turiya.

42. It has been declared of yore by Sage Narada, that the ( ultimate) Goal of all aspirants is the attainment of this fourth state-- Turiya.

43. The attainment of this state, O sages, is gradual and in accordance with one's own capacity in the case of those subject to the influence of Atma-Shakti known as Gunamyee ( Satwa, Rajas and Tamas

influencing the humanity in general)

44. Whereas. the attainment of those bound by the Atma- Shakti known as Esha or ( Avatara shakti of incarnation ) and by that which is known as devi-shakti ( shakti of creation by Paramatma and of the Adhikaris known as Mahatmas) is one of uniqueness and pure.

45. In spite of this difference . that the actual attainment by all the Adhikaris to the fourth level of consciousness ( turia) bound by whatsover shaktis, is common to all, is a settled view.

*********

®úÉVɪÉÉäMɺªÉ º´É¦ÉÉ´É& ®úÉVɪÉÉäMÉÉxÉɨÉÉxªÉx´ÉlÉÉÇÊxÉ, ºÉÆxªÉÉºÉ ¶ÉÖrùºªÉè´É ®úÉVɪÉÉäMÉɃóEò¨ÉÇhÉ& |ÉɶɺiªÉ¨É *

The characteristics of Raja-Yoga ; significance thereof, the enlivenment of Raja-Yoga- Karma through the purifying influence of Samnyasa.

+´ªÉHòÉi¨ÉÉ iÉÖ®úÒªÉ& ºªÉÉiºÉƤÉxvɺiÉäxÉ SÉäiɺÉ& *

ºÉ ªÉÉäMÉ& {É®ú¨ÉÉä YÉäªÉ& ºÉ¨É¦ÉÉ´É& {É®úÉänùªÉ& ** 46 **

YÉÉxÉÉi¨ÉxÉ�É ªÉä VÉÉiÉÉ ´ªÉ´ÉºÉɪÉÉ& {É®úɻɪÉ& *

ªÉnùÉ ªÉÖHòÉ& ºÉƦɴÉÊiÉ Ê´ÉYÉÉxÉÉ%%i¨ÉÊxÉ Eäò´É™äô ** 47 **

iÉnùÉ%ªÉ¨ÉÖÊnùiÉÉä ªÉÉäMÉÉä Ê´ÉVɪÉÒÊiÉ ÊxÉMÉtiÉä *

®úÉVɪÉÉäMÉ& ¶ÉÖrùªÉÉäMÉÉä ¥ÉÀªÉÉäMɺiÉlÉÉ º´ÉªÉ¨É ** 48 **

Eò¨ÉÇ iÉtÉäMÉÉ%xÉÖ°ü{ÉÆ EÞòiÉÆ SÉè´É |ɶɺªÉiÉä *

|ɶÉÉκiÉ& Eò¨ÉÇhÉɨÉκiÉ ºÉÆxªÉɺÉÉnäù´É xÉÉxªÉlÉÉ ** 49 **

46. The Atman abiding in the Avyakta plane is known as Turiya-- the fourth and the contacting of this Atman with one's consciousness known as Yoga of the supreme variety, generating equability and transcendent vision.

47. The three-fold functioning in the world process ( known as Gnana, Icha , Kriya-- cognition, desire and work ) set on foot by the adhikaris with atmic knowledge, when, through the realisation the Atman as Kevala (unaffected and witne aspect) , becomes in its performance like unto a Yukta * ,

* The status of yukta is very much eulogised in the Gita, its

attainment being important.

48. then, such a kind of yogic actioning is famed as Vijayi ( conquest); whether, ipsofacto, follows naturally, Raja-yoga, Suddha-Yoga and Brahma Yoga

( in their order).

49. Karma or actioning thus done in terms of the aforesaid Yoga ( of yukta- variety ) gets to become praiseworthy ; such praiseworthiness in actioning is so because of the purifying influence of Samnyasa * and not otherwise.

* see "Samnyasa and Tyaga " in the Four Essays on Suddha Yoga. Suddha Dharma Track No. 7.

®úÉVɪÉÉäÊMÉxÉÉÆ SÉÉiÉÖÌ´ÉvªÉÆ ;+ÉiÉÇ&-- ºÉ¨ÉÉi¨ÉÉ, +lÉÉÇÌlÉ-- ¥ÉÀÉi¨ÉÉ, ÊVÉYÉɺÉÖ--ªÉÖHòÉi¨ÉÉ SÉ iÉlÉÉ

iÉi|ɨÉÉhÉÉhɦÉÚiÉ ¦ÉÉMÉ´ÉnÖùHò ®úÉVÉÊ´ÉtÉ MÉÒiÉÉ´ÉÉCªÉÉÊxÉ *

Raja-Yogis-- four-fold class viz. Artha or Samatma, Artharthi or Brahmatma, Jignasu or Yuktatma and Gnani or Mahatma ; the verses of Rajavidya Gita ( Sri Bhagavad Gita. Cao. XVII) embodying the Lord's authoritative

pronouncement thereon.

<ilÉÆ Ê½þ ®úÉVɪÉÉäMɺªÉ SÉiÉÖhÉÉǨÉÊvÉEòÉÊ®úhÉɨÉ *

|ÉiªÉäEÆò ºÉÆʴɦÉVªÉɽþ º´É°ü{ÉÆ ¦ÉMÉ´ÉÉx{É®ú& ** 50 **

"™ô¦ªÉxiÉä ¥ÉÀÊxÉ´ÉÉÇhÉÆ @ñ¹ÉªÉ& IÉÒhÉEò±¨É¹ÉÉ& *

ÊUôzÉuèùvÉÉ ªÉiÉÉi¨ÉÉxÉ& ºÉ´ÉǦÉÚiÉʽþiÉä ®úiÉÉ& ** 51 **

EòɨÉGòÉävÉʴɪÉÖHòÉxÉÉÆ ªÉiÉÒxÉÉÆ ªÉiÉSÉäiɺÉɨÉ *

+ʦÉiÉÉä ¥ÉÀÊxÉ´ÉÉÇhÉÆ ´ÉiÉÇiÉä Ê´ÉÊnùiÉÉi¨ÉxÉɨÉ ** 52 **

º{ɶÉÉÇxEÞòi´ÉÉ ¤Éʽþ¥ÉÉÇÁÉÆ�ÉIÉÖ�Éè´ÉÉ%xiÉ®äú §ÉÖ´ÉÉä& *

|ÉÉhÉÉ%{ÉÉxÉÉè ºÉ¨ÉÉè EÞòi´ÉÉ xÉɺÉÉ%%¦ªÉxiÉ®úSÉÉÊ®úhÉÉè ** 53 **

ªÉiÉäÎxpùªÉ¨ÉxÉÉä¤ÉÖÊrù¨ÉÖÇÊxɨÉÉæIÉ{É®úɪÉhÉ& *

Ê´ÉMÉiÉäSUôɦɪÉGòÉävÉÉä ªÉ& ºÉnùÉ ¨ÉÖHò B´É ºÉ& ** 54 **

¦ÉÉäHòÉ®Æú ªÉYÉiÉ{ɺÉÉÆ ºÉ´ÉÇ™ôÉäEò¨É½äþ·É®ú¨É *

ºÉÖ¾þiÉÆ ºÉ´ÉǦÉÚiÉÉxÉÉÆ YÉÉi´ÉÉ ¨ÉÉÆ ¶ÉÉÎxiɨÉÞSUôÊiÉ"

50. The Supreme Lord, thus describes the characteristics of each of the group of four-fold Adhikaris or aspirants treading the path of Raja-Yoga thus :--

51. " The Sages, overcoming dualities, with controlled mind, intent on the weal of the worlds, (and, as such) chastened of all frailties attain to Brahmic ecstasy ( Group known as Atra or Samatma ).

52. Unto the Yatis or Sages, freed from passioning and vengeful anger, with well-directed mind, and recognising the Life-principle, the achievement of Brahmic ecstacy is well nigh easy ( Group known as Artharthi or Brahmatma ).

53--54. Oblivious to all external contacts with the visual faculty focussed inward between the eye-brows (eyes closed) and regulating the inhalation and exhalation of the breath through the nose i.e., equating into Brahm all acts of Pravrithi or exteriorisation and Nivrithi or inward-turned the Sage, seeking deliverance, with senses, mind and intelligence disciplined, always devoid of desire,fear and anger-- is one ever liberated. ( Group known as Jignasu or Yuktatma) 55. The aspirant, recognising that all Yagnas (sense acts), taoas ( mind-emotional acts ) are directed towards Me, knowing ( connitive act ) Me as the Overlord of the whole Cosmos and as beloved of all begins, attains peace ( Yoga) . (Group known as Gnani or Mahatma).

*********

|ÉÉSÉÒxɽÆþºÉÉäHòiÉpù½þºªÉÉlÉÇ&, =kɨÉè®úÊvÉEòÉÊ®úʦÉ& ®úÉVɪÉÉäMɺªÉè´ÉÉ%xÉÖŸäõªÉi´ÉäxÉ ºÉä´ªÉi´ÉÆ, iÉi|ɨÉÉhɦÉÚiɦÉMÉ´ÉŽùÒiÉÉ-

´ÉSÉxÉÉä{ÉʽþiÉÆ SÉ *

The significance of the above as stated by previous Hamsa-Yogins ; the importance of Raja Yogic method of observance by aspirants ; the authoritative note thereunto by the Lord in the Gita.

<ÊiÉ iɺ¨ÉÉnùªÉÆ ªÉÉäMÉ& ºÉ´É榪ÉÉä%Ê{É Ê´ÉʶɹªÉiÉä *

+jÉäilÉÆ iÉk´É¨ÉɽÖþºiÉä |ÉÉSÉÒxÉÉ ½ÆþºÉªÉÉäÊMÉxÉ& ** 56 **

SÉiÉÖÌ´ÉvÉÆ ™ôIÉhÉÆ SÉ |ÉÉäHÆò ºªÉÉnùÊvÉEòÉÊ®úhÉɨÉ *

ºÉpùÉVɪÉÉäÊMÉxÉÉÆ SÉè´É nùɺÉÉnùÒxÉÉÆ ¨ÉÖxÉÒ·É®úÉ& ** 57 **

ËEò SÉÉ%ªÉÆ Ê½þ ¦ÉªÉÉ ªÉÉäMÉ& º´ÉÒEÞòiÉÉä%κiÉ ºÉxÉÉiÉxÉ& *

ºÉ B´É ʽþ {ÉÊ®úYÉäªÉÉä ¦É´ÉiÉäÊiÉ ´Énùx|ɦÉÖ& ** 58 **

¦ÉMÉ´ÉÉx´ÉɺÉÖnäù´É�É {ɶªÉ ¨Éä ªÉÉäMɨÉè·É®ú¨É *