{"id":3671,"date":"2013-07-13T01:50:22","date_gmt":"2013-07-13T01:50:22","guid":{"rendered":"http:\/\/localhost\/?p=3671"},"modified":"2013-07-13T01:50:22","modified_gmt":"2013-07-13T01:50:22","slug":"02-the-yoga-its-objects-vol-the-yoga-and-its-objects","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/02-other-editions\/the-yoga-and-its-objects\/02-the-yoga-its-objects-vol-the-yoga-and-its-objects","title":{"rendered":"-02_The Yoga Its Objects.htm"},"content":{"rendered":"\n\n
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\n <\/p>\n

\nTHE YOGA AND ITS OBJECTS
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\nThe yoga we practise, is not for ourselves alone, but for the Divine; its aim is to work out the will of the Divine in the world, to effect a spiritual transformation and to bring down a divine nature and a divine life into the mental, vital and physical nature and life of humanity. Its object is not personal mukti, <\/i>although mukti <\/i>is a necessary condition of the yoga, but the libaration and transformation of the human being. It is not personal
\nānanda, <\/i>but the bringing down of the divine ānanda<\/i>\u2014Christ’s kingdom of heaven, our Satyayuga\u2014<\/i>
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\nupon the earth. Of moksa <\/i>we have no personal need; for the soul is nityamukta <\/i>and bondage is an illusion. We play at being bound, we are not really bound. We can be free when God wills; for He, our Supreme Self, is the master of the game, and without His grace and permission no soul can leave the game. It is often God’s will in us to take through the mind the bhoga <\/i>of ignorance, of the dualities, of joy and grief, of pleasure and pain, of virtue and sin, of enjoyment and renunciation: for long ages, in many countries, He never even thinks of the yoga but plays out this play century after century without wearying of it. There is nothing evil in this, nothing which we need condemn or from which we need shrink, ?\u2014it is God’s play- The wise man
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\nis he who recognises this truth and knowing his freedom, yet plays out God’s play, waiting for His command to change the methods of the game.\n<\/p>\n

\nThe command is now. God always keeps for himself a chosen country in which the higher knowledge is through all chances and dangers, by the few or the many, continually preserved, and for the present, in this caturyuga <\/i>at least, that country is India. Whenever He chooses to take the full pleasure of ignorance, of the dualities, of strife and wrath and tears and weakness and selfishness, the tāmasic <\/i>and rājasic <\/i>pleasures, of the play of the Kali <\/i>in short, He dims the knowledge in India and puts her down into weakness and degradation so that she may retire into herself
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\nand not interfere with this movement of His līlā. <\/i>When He wants to rise up from the mud and Narayana in man to become once again mighty and wise and blissful, then He once more pours out the knowledge on India and raises her up so that she may give the knowledge with its necessary consequences of might, wisdom and bliss to the whole world. When there is the contracted movement of knowledge, the yogins in India withdraw from the world and practise yoga for their own liberation and delight or for the liberation of a few disciples; but when the movement of knowledge again expands and the soul of India expands with it, they come forth once more and work in the world and for the world. Yogins like Janaka, Ajā<\/i>tashatru and Kā<\/i>rtavirya once more\n<\/p>\n

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\nsit on the thrones of the world and govern the nations.\n<\/p>\n

\nGod’s līlā in man moves always in a circle, from Satyayuga<\/i> to Kali and
\nthrough Kali to the Satya, from the age of gold to the age of iron and back
\nagain through the iron to the gold. In modern Language the Satyayuga is a period
\nof the world in which a harmony, stable and sufficient, is created and man
\nrealises for a time, under certain conditions and limit. at to s, the refection
\nof his being. The harmony exists in its nature. by the force of a settled
\npurity; but afterwards it begins to break down and man upholds it, in the Treta,
\nb force of will, individual an collective; it breaks down further and he
\nattempts to uphold it in the Dvāpara intellectual regu ation an common consent
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\nrule; then in the Kali <\/i>it finally collapses and is destroyed. But the Kali <\/i>is not merely evil; in it the necessary conditions are progressively built up for a new Satya, <\/i>another harmony, a more advanced perfection. In the period of the Kali <\/i>which has passed, still endures in its effects, but is now at an end, there has been a general destruction of the ancient knowledge and culture. Only a few fragments remain to us in the Vedas, Upanishads and other sacred works and in the world’s confused traditions. But the time is at hand for a first movement upward, the first attempt to build up a new harmony and perfection. That is the reason why so many ideas are abroad for the perfection of human society, knowledge, religion and morals.
\nBut the true
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\n"harmony has not yet been found.\n<\/p>\n

\nIt is only India that can discover the harmony, because it is only by a change\u2014not a mere readjustment\u2014 of man’s present nature that it can be developed, and such a change is not possible except by yoga. The nature of
\nman and of things is at present a discord, a harmony that has got out of tune.
\nThe whole heart and action and mind of man must be changed, but from within, not
\nfrom ~without, not by political and social institutions, not even by creeds and
\nphilosophies, but by realisation of God in ourselves and the world and a
\nremoulding of life by that realisation. This can only be effected by Pur1Ja
\nyoga, a yoga not devoted to a particular purpose, even though that purpose be
\nmukti or ananda, but. to the fulfilment of<\/p>\n

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\nthe divine humanity in ourselves and others. For this purpose the practices of Hatha <\/i>and Rāja yoga <\/i>are not sufficient and even the Trimārga <\/i>will not serve ; we must go higher and resort to the Adhyātma yoga. <\/i>The principle of Adhyātma yoga <\/i>is, in knowledge, the realisation of all things that we see or do not see but are aware of,\u2014men, things, ourselves, events, gods, titans, angels,\u2014as one divine Brahman, and in action and attitude, an absolute self-surrender to the Paratpara Purusa, <\/i>the transcendent, infinite and universal personality who is at once personal and impersonal, finite and infinite, self-limiting and illimitable, one and many, and informs with His being not only the Gods above, but man and the worm and the clod below. The surrender must be complete.\n<\/p>\n

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\nNothing must be reserved, no desire, no demand, no opinion, no idea that this must be, that cannot be, that this should be and that should not be;\u2014all must be given. The heart must be purified of all desire, the intellect of all self-will, every duality must be renounced, the whole world seen and unseen must be recognised as one supreme expression of concealed Wisdom, Power and Bliss, and the entire being given up, as an engine is passive in the hands of the driver, for the divine Love, Might and perfect Intelligence to do its work and fulfil its divine Iīlā. Ahamkāra <\/i>must be blotted out in order that we may have, as God intends us ultimately to have, the perfect bliss, the perfect calm and knowledge and the perfect activity of the divine existence. If this attitude\n<\/p>\n

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\nof perfect self-surrender can be even imperfectly established, all necessity of Yogic kriyā <\/i>inevitably ceases. For then God Himself in us becomes the sādhaka <\/i>and the siddha <\/i>and His divine power works in us, not by our artificial processes, but by a working of Nature which is perfectly informed, all-searching and infallibly efficient. Even the most powerful Rājayogic samyama* <\/i>the most developed prdndydma, <\/i>the most strenuous meditation, the most ecstatic bhakti, <\/i>the most self-denying action, mighty as they are and efficacious, are comparatively weak in their results when set beside this supreme working. For those are all limited to a certain extent by our capacity, but this is illimitable in potency because it is God’s capacity. It- is only limited
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\nby His will which knows what is best for the world and for each of us in the world and apart from it.\n<\/p>\n

\nThe first process of the yoga is to make the samkalpa <\/i>of ātmasamarpana. <\/i>Put yourself with all your heart and all your strength into God’s hands. Make no conditions, ask for nothing, not even for siddhi <\/i>in the yoga, for nothing at all except that in you and through you His will may be directly performed. To those who demand from Him, God gives what they demand, but to those who give themselves and demand nothing, He gives everything that they might otherwise have asked or needed and in addition He gives Himself and the spontaneous boons of His love.\n<\/p>\n

\nThe next process is to stand aside and watch the working of the divine power in yourself. This working is
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\noften attended with disturbance and trouble in the system, therefore faith is necessary, though perfect faith is not always possible at once; for whatever impurity is in you, harboured openly or secretly lurking, is likely to rise at first and be repeated so long as it is not exhaustively swept out, and doubt in this age is an almost universal impurity. But even when doubt assails, stand by and wait for it to pass, availing yourself if possible of the satsanga <\/i>of those who are already advanced on the path, but when that is absent, still holding fast to the principle of the yoga, self-surrender. When distressed within or assailed from without, remember the words of the Git a,\n<\/p>\n

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\n" By giving thyself-up in heart and\n<\/p>\n

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\nmind to Me thou shalt cross over all difficulties and perils by My grace," and again,\n<\/p>\n

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\n" Abandon all dharmas <\/i>(all law, rule, means and codes of every kind whether formed by previous habit and belief or imposed from outside) and take refuge in Me alone; I will deliver thee from all sin and evil,\u2014 do not grieve." "I will deliver",\u2014 you have not to be troubled or struggle yourself as if the responsibility were yours or the result depended on your efforts, a mightier than you is busy with the matter. Neither disease nor calamity nor the rising of sin and impurity in you should cause any alarm. Hold fast only to Him. "I <\/i>will deliver thee from all
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\nsin and evil." But the release does not come by a sudden miracle, it comes by a process of purification and these things are a part of the process. They are like the dust that rises in clouds when a room long uncleaned is at last swept out. Though the dust seem to choke you, yet persevere, ma sucah.<\/i>\n<\/p>\n

\nIn order to stand aside, you must know yourself as the Purusa <\/i>who merely watches, consents to God’s work, holds up the
\nādhāra <\/i>and enjoys the fruits that God gives. The work itself is done by God as Shakti, by Kali, and is offered up by her as a Yajna <\/i>to Sri Krishna; you are the Yajamdna <\/i>who sees the sacrifice done, whose presence is necessary to every movement of the sacrifice and who tastes its results.
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\nThis separation of yourself, this renunciation of the kartrtva-abhi-māna <\/i>(the idea of yourself as the doer) is easier if you know what the
\nādhāra <\/i>is. Above the buddhi <\/i>which is the highest function of mind is the higher buddhi, <\/i>or vijndna, <\/i>the seat of the satyadharma, <\/i>truth of knowledge, truth of bhdva, <\/i>truth of action, and above this ideal faculty is the
\nānanda <\/i>or cosmic bliss in which the divine part of you dwells. It is of this vijndna <\/i>and this
\nānanda <\/i>that Christ spoke as the kingdom of God that is within you. We at present are awake, jāgrata, <\/i>in the lower movements but susupta, <\/i>fast asleep, in the vijndna <\/i>and
\nānanda ; <\/i>we have to awaken these levels of consciousness within us and their awakening and unmixed activity is the siddhi <\/i>of the yoga. For when\n<\/p>\n

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\nthat happens, we gain the condition of being which is called in the Gita dwelling in God, of which Sri Krishna speaks when he says, mayi nivasisy-asyeva, <\/i>”verily thou shalt dwell in Me." Once it is gained we are free and blessed and have everything towards which we strive.\n<\/p>\n

\nThe third process of the yoga is to perceive all things as God. First, as a rule, in the process of knowledge one comes to see pervading all space and time one divine impersonal existence, Sad Atman, <\/i>without movement, distinction, or feature, sāntam alaksanam, <\/i>in which all names and forms seem to stand with a very doubtful or a very minor reality. In this realisation the one may seem to be the only reality and everything else Māyā, <\/i>a purposeless and inexplicable illusion.\n<\/p>\n

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\nBut afterwards, if you do not stop short and limit yourself by the impersonal realisation, you will come to see the same Atman <\/i>not only containing and supporting all created things, but informing and filling them, and eventually you will be able to understand that even the names and forms are Brahman. You will then be able to live more and more in the knowledge which the Upanishads and the Gita hold up as the rule of life; you will see the Self in all existing things and all existing things in the Self,
\nātmānam sarvabhūtesu sarvabhūtdni cātmani; <\/i>you will be aware of all things as Brahman, sarvam khalvidam brahma. <\/i>But the crowning realisation of this yoga is when you become aware of the whole world as the expression, -play or Lilā <\/i>of an
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\ninfinite divine personality, when you see in all, not the impersonal Sad Atman <\/i>which is the basis of manifest existence,\u2014although you do not lose that knowledge, \u2014 but Sri Krishna who at once is, bases and transcends all manifest and unmanifest existence, avyakto vyaktāt par ah. <\/i>For behind the Sad Atman <\/i>is the silence of the A sat <\/i>which the Buddhist Nihilists realised as the Sunyam <\/i>and beyond that silence is the Paratpara Purusa (puruso varenya
\nādityavarnas tamasah parastat). <\/i>It is He who has made this world out of His being and is immanent in and sustains it as the infinite-finite Ishwara, ananta <\/i>and sānta, <\/i>Shiva and Narayana, Sri Krishna the Līlāmaya <\/i>who draws all of us to Him by His love, compels all of us by His masteries and plays His eternal play of joy and strength
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\nand beauty in the manifold world.\n<\/p>\n

\nThe world is only a play of His being, knowledge and delight, sat", cit <\/i>and
\nānanda. <\/i>Matter itself, you will one day realise, is not material, it is not substance but form of consciousness, guna, <\/i>the result of quality of being perceived by sense-knowledge. Solidity itself is only a combination of the gunas, samhati <\/i>and dhrti, <\/i>cohesion and permanence, a state of conscious being, nothing else. Matter, life, mind and what is beyond mind, it is all Sri Krishna the ananta-guna <\/i>Brahman playing in the world as the Saccid-ānanda. <\/i>When we have this realisation, when we dwell in it securely and permanently, all possibilities of grief and sin, fear, delusion, internal strife and pain are driven puissantly from our being. We realise in our experience the truth of the Upanishads,\n<\/p>\n

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\n"He who possesses the delight of the Brahman has no fear from anything in the world," and that other in the Isha Upanishad,\n<\/p>\n

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\n"When all created things become one with a man’s self by his getting the knowledge
\n( vij\u00f1āna)<\/i>, thereafter what bewilderment can he have or what grief, when in all things he sees their oneness ?" The whole world then appears to us in a changed aspect, as an ocean of beauty, good, light, bliss, exultant movement on a basis of eternal strength and peace. We see all things as subha, siva, mangala,
\nāandamaya. <\/i>We become one in soul with all beings, sarvabhūtātma-‘bhūtātmā, <\/i>and,
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\nhaving steadfastly this experience, are able by contact, by oneness by the reaching out of love, to communicate it to others, so that we become a centre of the radiation of this divine state, bvāhmī sthiti, <\/i>throughout our world.\n<\/p>\n

\nIt is not only in things animate but in things inanimate also that we must see Narayana, experience Shiva, throw our arms around Shakti. When our eyes that are now blinded by the idea of matter, open to the supreme light, we shall find that nothing is inanimate, but all contains, expressed or unexpressed, involved or evolved, secret or manifest or in course of manifestation, not only that state of involved consciousness which we call annam <\/i>or matter, but also life, mind, knowledge, bliss, divine force and being, \u2014 prāna,<\/i>
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\nmanas, vij\u00f1āna, ānanda, cit, sat. <\/i>In all things the self-conscious personality of God broods and takes the delight of His gunas. <\/i>Flowers, fruits, earth, trees, metals, all things have a joy in them of which you will become aware, because in all Sri Krishna dwells, pravisya, <\/i>having entered into them, not materially or physically, \u2014 because there is no such thing, space and time being only conventions and arrangements of perception, the perspective in God’s creative Art,\u2014but by cit, <\/i>the divine awareness in His transcendent being.\n<\/p>\n

\n             <\/p>\n

\n"All this world and every object in this world of Prakrti <\/i>has been created as a habitation for the Lord." Nor is it enough ‘to see Him in\n<\/p>\n

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\nall things and beings, sarvabhūtesu; <\/i>you must see Him in all events, actions, thoughts, feelings, in yourself and others, throughout the world. For this realisation two things are necessary, first, that you should give up to Him the fruit of all your actions, secondly, that you should give up to Him the actions themselves. Giving up the fruits of action does not mean that you must have the vairāgya <\/i>for the fruits, turn away from them or refuse to act with a given end before you. It means that you must act, not because you want this or that to happen or think it necessary that this or that should happen and your action needed to bring it about, bat because it is kartavyam, <\/i>demanded by the Master of your being and must be done with whatever result
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\nGod is pleased to give. You must put aside what you want and wish to know what God wants; distrust what your heart, your passions or your habitual opinions prefer to hold as right and necessary, and passing beyond them, like Arjuna in the Gita, seek only to know what God has set down as right and necessary. Be strong in the faith that whatever is right and necessary will inevitably happen as the result of your due fulfilment of the kartavyam karma, <\/i>even if it is not the result that you preferred or expected. The power that governs the world is at least as wise as you and it is not absolutely necessary that you should be consulted or indulged in its management; God is seeing to it.\n<\/p>\n

\nBut what is the kartavyam karma?<\/i>
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\nIt is very difficult to say, \u2014gahana karmano gatih. <\/i>Most people would translate kartavyam karma <\/i>by the English word and idea, duty; <\/i>if asked to define it, they would say it is the right and moral action, what people understand by right and morality, what you yourself conscientiously think to be right or else what the good of society, the nation or mankind demands of you. But the man who remains bound by these personal or social ideas of duty, necessary as they are for the ignorant to restrain and tame their clamorous desires or their personal egoism, will be indeed what is called a good man, but he will never attain to the fulfilment of this yoga. He will only replace the desire for one kind of fruit by the desire for another kind; he" will strive, even
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\nmore passionately perhaps, for these higher results and be more bitterly grieved by not attaining them. There is no passion so terrible as the passion of the altruist, no egoism so hard to shake as the fixed egoism of virtue, precisely because it is justified in its own eyes and justified in the sight of men and cannot see the necessity for yielding to a higher law. Even if there is no grieving over the results, there will be the labour and strife of the rājasic kartā, <\/i>struggling and fighting, getting eager and getting exhausted, not trigunātīta, <\/i>always under bondage to the gunas.<\/i>\n<\/p>\n

\nIt was under the domination of these ideas of personal virtue and social duty that Arjuna refused to fight. Against his reasonings Sri Krishna sets two different ideas, one
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\ninferior for the use of the man bound but seeking liberation, another superior for the liberated man, the sāstra <\/i>and surrender not only of the fruits of the work but of the work itself to God. The virtue of the sāstra <\/i>is that it sets up a standard outside ourselves, different from our personal desires, reasonings, passions and prejudices, outside our selfishness and self-will, by living up to which in the right spirit we can not only acquire self-control but by reducing even the sāttvic ahamkāra <\/i>to a minimum prepare ourselves for liberation. In the old days the sāstra <\/i>was the Vedic dharma <\/i>based upon a profound knowledge of man’s psychology and the laws of the world, revealing man to himself and showing him how to live according to his nature; afterwards it was the law of the Smritis
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\nwhich tried to do the same thing more roughly by classifying men according to the general classes of which the Vedas speak, the Cātur-varnya; <\/i>today it is little more than blind mechanical custom and habitual social observance, a thing not sāttvic <\/i>but tdmasic, <\/i>not a preparatory discipline for liberation, but a mere bondage.\n<\/p>\n

\nEven the highest sāstra <\/i>can be misused for the purposes of egoism, the egoism of virtue and the egoism of prejudice and personal opinion. At its best it is a great means towards the preparation of liberation. It is Sabda Brahma. <\/i>But we must not be satisfied with mere preparation, we must, as soon as our eyes are opened, hasten on to actual freedom. The liberated soul and the sādhaka <\/i>of liberation who Has surrendered
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\neven his actions to God, gets beyond the highest sāstra, sabdabrahmāti-vartate.<\/i>\n<\/p>\n

\nThe best foundation for the surrender of action is the realisation that Prakrti <\/i>is doing all our actions at God’s command and God through our svabhāva <\/i>determines the action. From that moment the action belongs to Him, it is not yours nor the responsibility yours; there is indeed no responsibility, no bondage of Karma, <\/i>for God has no responsibility, but is in every way master and free. Our actions become not only like the Shastric man’s svabhāvaniyata, <\/i>regulated by nature, and therefore dharma, <\/i>but the svabhāva <\/i>itself is controlled like a machine by God. It is not easy for us, full as we are of the samskāras <\/i>of ignorance, to arrive at this stage of knowledge, but there
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\nare three stages by which it can be rapidly done. The first is to live in the spirit of the sloka,\u2014<\/i>\n<\/p>\n

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\n" According as I am appointed by Thee, O Hrishikesha! seated in my heart, so I act." When this has entered into your daily life, it will be easier to accomplish the second stage and live in the knowledge of the Gita-\n<\/p>\n

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\n"God standeth in the heart of all beings, whirling round all as on a wheel by the Māyā <\/i>of the three gunas." <\/i>You will then be able to perceive the action of the three gunas, <\/i>in you and watch the machinery at its work, no longer saying, tatha karomi, <\/i>I do, but guna vartanta eva, <\/i>it is
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\nmerely the gunas <\/i>that work. One great difficulty in these stages, specially before you can distinguish the action of the gunas, <\/i>is the perception of the impurity of the svabhāva, <\/i>the haunting idea of sin and virtue. You must always remember that since you have put yourself in God’s hands, He will work out the impurities and you have only to be careful, as you cannot be attached either to papa <\/i>or puny a, <\/i>sin or virtue. For He has repeatedly given the abhaya vacana, <\/i>the assurance of safety. "Pratijānīhi," <\/i>He says in the Gita, "na me bhaktah pranasyati, <\/i>he who is devoted to Me cannot perish."\n<\/p>\n

\nThe third stage comes out of the second, by full realisation of God or of itself by the grace of God. Not only will the Purusa <\/i>stand apart and be trigunātīta, <\/i>beyond the three gunas.<\/i>
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\nbut the Prakrti, <\/i>though using the gunas, <\/i>will be free from their bondage. Sattva, <\/i>as we know it, will disappear into pure prakāsa <\/i>and jyoti, <\/i>and the nature will live in a pure, free and infinite self-existing illumination. Tamas, <\/i>as we know it, will disappear into pure sama or sānti, <\/i>and the nature will take its firm stand on an infinite and ineffable rest and peace. Rajas, <\/i>as we know it, will disappear into pure tap as, <\/i>and the nature will flow in a free and infinite ocean of divine force. On that foundation of calm and in that heaven of light, action will occur as the spontaneous objective expression of God’s knowledge, which is one with God’s will. This is the condition of infinity,
\nānantya, <\/i>in which this struggle of bound and limited sattva, rajas <\/i>and tamas <\/i>is replaced by a mighty
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\nharmony of free prakāsa, tapas <\/i>and sama. <\/i>And even before you reach that condition, on the way to it, you will find that some mighty force not your own, not situated in your body though possessing and occupying it, is thinking for you, feeling for you, acting for you, your very body as well as your mind and heart being moved by that force and not by yourself. You will enjoy that thought, feeling, action, but will neither possess nor be possessed by it,\u2014karmāni firavilīyante, <\/i>your actions will disappear without leaving in you mark or trace, as a wave disappears from the surface of the sea, as water falls from the lotus leaf. Your mind, heart, body will not be yours, but God’s; you yourself will be only a centre of being, knowledge and bliss through which God works
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\nin that ādhāra. <\/i>This is the condition in which one is utterly taccittah, <\/i>given up in all his conscious being to God, in which there is utter fulfilment of the description,\n<\/p>\n

\n<\/p>\n

\n"One whose state of being is free from egoism and whose understanding receives no stain." This is the surrender of action to which Sri Krishna gives so much importance.\n<\/p>\n

\n<\/p>\n

\n"Laying down all actions upon Me, with your whole conscious being in adhyātma yoga <\/i>become free from desire and the sense of belongings; fight, let the fever of thy soul pass from thee." For this great and complete liberation it is necessary that you should be nihsprha, nirdvandva<\/i>
\n\n<\/p>\n

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\n

\n

\nand nirahamkāra, <\/i>without the longing and reaching after things, free from the samskāra <\/i>of the dualities and free from egoism; for these three things are the chief enemies of self-surrender. If you are nirdvandva, <\/i>you can be nihsprha, <\/i>but hardly otherwise, for every dvandva <\/i>creates in the mind by the very nature of the mind some form of rāgddvesa, <\/i>like and dislike, attraction and repulsion, whether they are the lowest dualities that appeal to the mind through the body, hunger and thirst, heat and cold, physical pleasure and pain, or the middle sorts that appeal to it through the feelings and desires, success and failure, victory and defeat, fortune and misfortune, pleasure and displeasure, joy and grief, hate and love, or the highest which appeal to the
\n\n<\/p>\n

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\n

\n

\nmind through the discriminating buddhi, <\/i>virtue and sin, reason and unreason, error and truth. These things can only be put under our feet by complete knowledge, the knowledge that sees God in all things and thus comes to understand the relations of things to each other in His great cosmic purpose, by complete bhakti <\/i>which accepts all things with joy,\u2014thus abolishing the dvandvas,<\/i>\u2014because they come from the beloved or by perfect action offering up all works as a sacrifice to God with an entire indifference to all these dualities of success, failure, honour, disgrace, etc., which usually pursue all karma. <\/i>Such knowledge, such bhakti, <\/i>such karma <\/i>come inevitably as the eventual result of the samkalpa <\/i>
\nof self-surrender and the practice of it.
\n\n<\/p>\n

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\n

\n

\nBut it is ahamkāra <\/i>that by making the relation and effect of things on ourselves or on things connected with us the standard of life, makes the dvandvas <\/i>a chain for our bondage. Ahamkāra <\/i>in its action on our life and sādhand <\/i>will be seen to be of three kinds, rājasic, tdmasic <\/i>\u00a3md sāttvic. Rajas <\/i>binds by desire and the craving in the nature for occupation and activity, it is always reaching after action and the fruit of action ; it is in order that we may be free from the rājasic ahamkāra <\/i>that we have the command, "Do not do works from the desire of fruit,” mā karma-phala-hetur bhūh, <\/i>and the command to give up our actions to God. Tamas <\/i>binds by weakness and the craving in the nature for ease and inaction; it is always sinking into idleness, depression,
\n\n<\/p>\n

Page-37<\/p>\n

\n

\n

\nconfusion of mind, fear, disappointment, despondency and despair ; it is in order that we may get rid of the tāmasic ahamkāra <\/i>that we are given the command, " Let there be no attachment to inaction," and the instruction to pursue the yoga always, whether we seem to advance or seem to be standing still or seem even to be going back, always with a calm faith and patient and cheerful perseverance, anirvinnacetasd. Sattva <\/i>binds by knowledge and pleasure ; it is always attaching itself to some imperfect realisation, to the idea of one’s own virtue, the correctness of one’s own opinions and principles or at its highest, as in the case of Arjuna, opposing some personal idea of altruism, justice or virtue against the surrender of our will that God demands of us. It is
\n\n<\/p>\n

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\n

\n

\nfor the escape from the sāttvic ahamkāra <\/i>that we have to pass beyond the attachment to the duality "of virtue and sin, ubhe sukrtaduskrte.<\/i>\n<\/p>\n

\nEach of the gunas <\/i>working on the ahamkāra <\/i>has its particular danger for the sādhaka <\/i>who has made the samkalpa <\/i>of self-surrender, but has not yet attained to the full accomplishment of the surrender. The danger of the rajoguna <\/i>is when the sādhaka <\/i>is assailed by the pride that thinks, "I am a great sādhaka, <\/i>I have advanced so far, I am a great instrument in God’s hands," and similar ideas, or when he attaches himself to the work as God’s work which must be carried out, putting himself into it and troubling himself about it as if he had more interest in God’s work than God Himself and could manage it
\n\n<\/p>\n

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\n

\n

\nbetter. Many, while they are acting all the while in the spirit of rājasic ahamkāra, <\/i>persuade themselves that God is working through them and they have no part in the action. This is because they are satisfied with the mere intellectual assent to the idea without waiting for the whole system and life to be full of it. A continual remembrance of God in others and renunciation of individual eagerness (sprhā) <\/i>is needed and a careful watching of our inner activities until God by the full light of self-knowledge j\u00f1ānadīpena bhās-vatā, <\/i>dispels all further chance of self-delusion.\n<\/p>\n

\nThe danger of tamoguna <\/i>is twofold, first, when the Purusa <\/i>thinks, identifying himself with the tamas <\/i>in him, "I am weak, sinful, miserable, ignorant, good-for-nothing, inferior
\n\n<\/p>\n

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\n

\n

\nto this man and inferior to that man, adhama, <\/i>what will God do through me?"\u2014as if God were limited by the temporary capacities or incapacities of His instruments and it were not true that He can make the dumb to talk and the lame to cross the hills, mūkam karoti vācālam pangum langhayate girim,<\/i>\u2014and again when the sādhaka <\/i>tastes the relief, the tremendous relief of a negative sānti <\/i>and, feeling himself delivered from all troubles and in possession of peace, turns away from life and action and becomes attached to the peace and ease of inaction. Remember always that you too are Brahman and the divine Shakti is working in you; reach out always to the realisation of God’s omnipotence and His delight in the lilā. <\/i>He bids Arjuna
\n\n<\/p>\n

Page-41<\/p>\n

\n

\n

\nwork lokasamgrahārthāya, <\/i>for keeping the world together, for He does not wish the world to sink back into Prakrti, <\/i>but insists on your acting as He acts, Utsīdeyur ime lokā na kuryām karma ced aham, <\/i>these worlds would be overpowered by tamas <\/i>and sink into Prakrti <\/i>if I did not do actions. To be attached to inaction is to give up our action not to God but to our tāmasic ahamkāra.<\/i>\n<\/p>\n

\nThe danger of the sattva guna <\/i>is when the sādhaka <\/i>becomes attached to any one-sided conclusion of his reason, to some particular kriyā or <\/i>movement of the sādhand, <\/i>to the joy of any particular siddhi <\/i>of the yoga, perhaps the sense of purity or the possession of some particular power or the
\nānanda <\/i>of the contact with God or the sense of freedom and hungers after it, becomes attached
\n\n<\/p>\n

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\n

\n

\nto that only and would have nothing else. Remember that the yoga is not for yourself; for these things7though they are part of the siddhi, <\/i>are not the object of the siddhi, <\/i>for you have decided at the beginning to make no claim upon God but take what He gives you freely and, as for the
\nānanda, <\/i>the self-less soul will even forego the joy of God’s presence, when that is God’s will. You must be free even from the highest sāttvic ahamkāra, <\/i>even from the subtle ignorance of mumuksutva, <\/i>the desire of liberation, and take all joy and delight without attachment. You will then be the siddha <\/i>or perfect man of the Git a.\n<\/p>\n

\nThese then are the processes of the yoga, (i) the samkalpa <\/i>of ātmasamarpana, <\/i>(2) the standing apart from the
\nādhāra <\/i>by self-\n<\/p>\n

Page-43<\/p>\n

\n

\n

\nknowledge, (3)
\nthe vision of God e very where and in al things and in all happenings, the
\nsurrende of the fruits of action and action itself to God, and the freedom
\nthereby from ignorance, from ahamkāra, from the dvandvas, from desire, so that
\nyou arc suddha, mukta, siddha, full of ānanda, pure, free, perfect and blissful
\nin your being. But the processes will be worked out, once the samkalpa is made,
\nby God’s sakti, by a mighty process of nature. All that iindispensable on your
\npart is the anumati and smrti. Anumati is consent, you must give a temporary
\nconsent to the movements of the yoga, to all that happens inside or outside you
\na part of the circumstances of the sādhanā, n t exulting at the good, not
\nfretting at<\/p>\n

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\n

\n

\nthe evil, not struggling in your heart to keep the one or get rid of the other, but always keeping in mind and giving a permanent assent to that which has to be finally effected. The temporary consent is passive submission to the methods and not positive acceptance of the results. The permanent consent is an anticipatory acceptance of the results, a sort of effortless and desire less exercise of will. It is the constant exercise of this desire less will, an intent aspiration and constant remembrance of the path and its goal which are the dhrti <\/i>and uts<\/i>āha <\/i>needed, the necessary steadfastness and zeal of the s<\/i>ādhaka; vy<\/i>ākulat<\/i>ā <\/i>or excited, passionate eagerness is more intense, but less widely powerful, and it is disturbing and -exhausting, giving
\n\n<\/p>\n

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\n

\n

\nintense pleasure and pain in the pursuit but not so vast a bliss in the acquisition. The followers of this path must be like the men of the early yugas, dhīrah, <\/i>the great word of praise in the Upanishads. In the remembrance, the smrti <\/i>or smarana, <\/i>you must be apramatta, <\/i>free from negligence. It is by the loss of the smrti <\/i>owing to the rush and onset of the gunas <\/i>that the yogin becomes bhrasta, <\/i>falls from his firm seat, wanders from his path. But you need not be distressed when the pram<\/i>āda <\/i>comes and the state of fall or clouded condition seems to* persist, for there is no fear for you of a permanent fall since God Himself has taken entire charge of you and if you stumble, it is because it is best for you to stumble, as a child by frequent stumbling and falling
\n\n<\/p>\n

Page-46<\/p>\n

\n

\n

\nlearns to walk. The necessity of apramattatd<\/i>ā <\/i>disappears when you can replace the memory of the yoga aud its objects by the continual remembrance of God in all things and happenings, the nitya anusmarana <\/i>of the Gita. For those who can make the full surrender from the beginning there is no question; their path is utterly swift and easy.\n<\/p>\n

\nIt is said in the "Sanatsujatiya" that four things are necessary for siddhi\u2014s<\/i>āstra, uts<\/i>āha, guru <\/i>and kola <\/i>\u2014 the teaching of the path, zeal in following it, the guru <\/i>and time. Your path is that I am pointing out, the uts<\/i>āha <\/i>needed is this anumati and <\/i>this nitya smarana, <\/i>the guru <\/i>is God Himself and for the rest only time is needed. That God Himself is the Guru, <\/i>you will find when knowledge comes to you; you will see\n<\/p>\n

Page-47<\/p>\n

\n

\n

\nhow every little circumstance within you and without you has been subtly planned and brought about by infinite wisdom to carry out the natural process of the yoga, how the internal and external movements are arranged and brought together to work on each other, so as to work out the imperfection and work in the perfection. An almighty love and wisdom are at work for your uplifting. Therefore never be troubled by the time that is being taken, even if it seems very long, but when imperfections and obstructions arise, be apramatta, dhīrah, <\/i>have the uts<\/i>āha, <\/i>and leave God to do the rest. Time is necessary. It is a tremendous work that is being done in you, the alteration of your whole human nature into a divine nature, the crowding of centuries of evolution\n<\/p>\n

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\n

\n

\ninto a few years. You ought not to grudge the time. There are other paths that offer more immediate results or at any rate, by offering you some definite kriy<\/i>ā <\/i>you can work at yourself, give your ahamk<\/i>āra <\/i>the satisfaction of feeling that you are doing something, so many more pr<\/i>āndy<\/i>āmas <\/i>today, so much longer a time for the
\nāsana, <\/i>so many more repetitions of the japa, <\/i>so much done, so much definite progress marked. But once you have chosen this path, you must cleave to it. Those are human methods, not the way that the infinite Shakti works, which moves silently, sometimes imperceptibly to its goal, advances here, seems to pause there, then mightily and triumphantly reveals the grandiose thing that it has done. Artificial paths are like
\n\n<\/p>\n

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\n

\n

\ncanals hewn by the intelligence of man; you travel easily, safely, surely, but from one given place to another. This path is the broad and trackless ocean by which you can travel widely to all parts of the world and are admitted to the freedom of the infinite. All that you need are the ship, the steering wheel, the compass, the motive power and a skilful captain. Your ship is the Brahma-vidy<\/i>ā, <\/i>faith is your steering wheel, self-surrender your compass, the motive power is She who makes, directs and destroys the worlds at God’s command and God Himself is your captain. But He has His own way of working and His own time for everything. Watch His way and wait for His time. Understand also the importance of accepting the s<\/i>āstra <\/i>and submitting to the guru<\/i>
\n\n<\/p>\n

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\n

\n

\nand do not do like the Europeans who insist on the freedom of the individual intellect to follow its own fancies and preferences which it calls reasonings, even before it is trained to discern or fit to reason. It is much the fashion now-a-days to indulge in metaphysical discussions and philosophical subtleties about Maya <\/i>and Advaita <\/i>and put them in the forefront, making them take the place of spiritual experience. Do not follow that fashion or confuse yourself and waste time on the way by questionings which will be amply and luminously answered when the divine knowledge of the vij\u00f1āna <\/i>awakes in you. Metaphysical knowledge has its place, but as a handmaid to spiritual experience, showing it the way sometimes but much more dependent on it and
\n\n<\/p>\n

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\n

\n

\nliving upon its bounty. By itself it is mere p<\/i>ānditya, <\/i>a dry and barren thing and more often a stumbling-block than a help. Having accepted this path, follow its s<\/i>āstra <\/i>without unnecessary doubt and questioning, keeping the mind plastic to the light of the higher knowledge, gripping firmly what is experienced, waiting for light where things are dark to you, taking without pride what help you can from the living guides who had already trod the path, always patient, never hastening to narrow conclusions, but waiting for a more complete experience and a fuller light, relying on the Jagad Guru <\/i>who helps you from within.\n<\/p>\n

\nIt is necessary to say something about the M<\/i>āy<\/i>āv<\/i>āda <\/i>and the modern teachings about the Advaita, <\/i>because they are much inc<\/sup> the air at the\n<\/p>\n

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\n

\n

\npresent moment and, penetrated with ideas from European rationalism and agnosticism for which Shah-kara would have been astonished to find himself made responsible, perplex many minds. Remember that one-sided philosophies are always a partial statement of truth. The world, as God has made it, is not a rigid exercise in logic but like a strain of music, an infinite harmony of many diversities, and His own existence, being free and absolute, cannot be logically defined. Just as the best religion is that which admits the truth of all religions, so the best philosophy is that which admits the truth of all philosophies and gives each its right place. M<\/i>āy<\/i>ā <\/i>is one realisation, an important one which Shankara over-stressed because it was most vivid to his own experience.
\n\n<\/p>\n

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\n

\n

\nFor yourself leave the word for subordinate use and fix rather on the idea of Līl<\/i>ā, <\/i>a deeper and more penetrating word than M<\/i>āy<\/i>ā. Līl<\/i>ā <\/i>includes the idea of M<\/i>āy<\/i>ā <\/i>and exceeds it ; nor has it that association of the vanity of all things useless to you who have elected to remain and play with Sri Krishna in Mathura and Brindavan.\n<\/p>\n

\nGod is one but He is not bounded by His unity. We see Him here as one who is always manifesting as many, not because He cannot help it, but because He so wills, and outside manifestation He is anirdesyam, <\/i>indefinable, and cannot be described as either one or many. That is what the Upanishads and other sacred books consistently teach; He is ekamev<\/i>ādvit<\/i>ī<\/i>yam, <\/i>One and there is no other, but also and consequently
\n\n<\/p>\n

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\n

\n

\nHe is "this man, yonder woman, that blue-winged bird, this scarlet-eyed." He is Sīnta, <\/i>He is Ananta ; <\/i>the Jiva <\/i>is He. "I am, the asvattha <\/i>tree", says Sri Krishna in the Gita, " I am death, I am Agni-Vaisvanara, I am the heat that digests food, I am Vyasa, I am Vasudeva, I am Arjuna." All that is the play of His caitanya <\/i>in His infinite being, His manifestations, and therefore all are real. Maya <\/i>means nothing more than the freedom of Brahman <\/i>from the circumstances through which He expresses Himself. He is in no way limited by that which we see or think about Him. That is the Maya <\/i>from which we must escape, the Māyā <\/i>of ignorance which takes things as separately existent and not God, not caitanya, <\/i>the illimitable for the really limited, the free for the
\n\n<\/p>\n

Page-55<\/p>\n

\n

\n

\nbound. Do you remember the story of Sri Krishna and the Gopis, how Narada found Him differently occupied in each house to which he went, present to each Gopi in a different
\nbody, yet always the same Sri Krishna? Apart from the devotional meaning of the story, which you know, it is a good image of His world līlā. <\/i>He is sarva, <\/i>everyone, each Purusa <\/i>with his apparently different Prakrti <\/i>and action is He, and yet at the same time He is the Purusottatna <\/i>who is with Radha, the Par a Prakrti, <\/i>and can withdraw all these into Himself when He wills and put them out again when He wills. From one point of view they are one with Him, from another one yet different, from yet another always different because they always exist, latent in Him or expressed at His pleasure. There is\n<\/p>\n

Page-56<\/p>\n

\n

\n

\nno profit in disputing about these standpoints. Wait until you see -God and know yourself and Him and then debate and discussion will be unnecessary.\n<\/p>\n

\nThe goal marked out for us is not to speculate about these things, but to experience them. The call upon us is to grow into the image of God, to dwell in Him and with Him and be a channel of His joy and might and an instrument of His works. Purified from all that is asubha, <\/i>transfigured in soul by His touch we have to act in the world as dynamos of that divine electricity and send it thrilling and radiating through mankind, so that wherever one of us stands, hundreds around may become full of His light and force, full of God and full of
\nānanda. <\/i>Churches, orders, theologies, philosophies
\n\n<\/p>\n

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\n

\n

\nhave failed to save mankind because they have busied themselves with intellectual creeds, dogmas, rites and institutions, with
\nācāra, ‘suddhi <\/i>and darsana, <\/i>as if these could save mankind, and have neglected the one thing needful, the power and purification of the soul. We must go back to the one thing needful, take up again Christ’s gospel of the purity and perfection of mankind, Mahomed’s gospel of perfect submission, self-surrender and servitude to God, Chaitanya’s gospel of the perfect love and joy of God in man, Ramakrishna’s gospel of the unity of all religions and the divinity of God in man, and, gathering all these streams into one mighty river, one purifying and redeeming Ganges, pour it over the death-in-life of a materialistic
\n\n<\/p>\n

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\n

\n

\nhumanity as Bhagiratha led down the Ganges and flooded with it the ashes of his fathers, so that there may be a resurrection of the soul in mankind and the Satyayuga <\/i>for a while return to the world. Nor is this the whole object of the Līlā <\/i>or the Yoga; the reason for which the Avatars descend is to raise up man again and again, developing in him a higher and ever-higher humanity, a greater and yet greater development of divine being, bringing more and more of heaven again and again upon the earth until our toil is done, our work accomplished and Saccidānanda <\/i>fulfilled in all even here, even in this material universe. Small is his work, even if he succeeds, who labours for his own salvation or the salvation of a few; infinitely great is his even ‘if he fail or succeed\n<\/p>\n

Page-59<\/p>\n

\n

\n

\nonly partially or for a season, who lives only to bring about peace of soul, joy, purity and perfection among all mankind.
\n\n<\/p>\n

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\n

\n

\nGLOSSARY<\/font><\/b> <\/font>\n<\/p>\n

\nāeāra <\/i>\u2014 custom, practice, external observance of established rules and laws.\n<\/p>\n

\nadhama <\/i>\u2014 low, degraded.\n<\/p>\n

\nādhāra <\/i>\u2014 the containing system composed of the five sheaths of the five principles constituting the physical, vital, mental, supramental and spiritual being.\n<\/p>\n

\nadvaita\u2014<\/i>non-dual, absolute and indivisible unity.\n<\/p>\n

\nahamkāra<\/i>\u2014the ego-sense, egoism.\n<\/p>\n

\nsāttvic ahamkāra<\/i>\u2014egoism as expressed in the sense of goodness and virtue.\n<\/p>\n

\nrājasic ahamkāra<\/i>\u2014dynamic egoism.\n<\/p>\n

\ntdmasic ahamkāra<\/i>\u2014egoism as expressed in ignorance and inertia. nirahamkāra<\/i>\u2014egolessness.\n<\/p>\n

\nānanda<\/i>\u2014spiritual delight, the bliss of the spirit.\n<\/p>\n

\nānandamaya<\/i>\u2014full of ananda.\n<\/p>\n

\nananta<\/i>\u2014infinite\n<\/p>\n

\nānantya<\/i>\u2014the condition of infinity.\n<\/p>\n

\nanirdesyam<\/i>\u2014indefinable.\n<\/p>\n

\nannam<\/i>\u2014matter.
\n\n<\/p>\n

Page-61<\/p>\n

\n

\n

\nnutnati<\/i>\u2014sanction.\n<\/p>\n

\napramatta<\/i>\u2014without losing oneself.\n<\/p>\n

\nasana<\/i>\u2014yogic posture.\n<\/p>\n

\nasat<\/i>\u2014non-being, as opposite to sat, <\/i>being, existence, reality.\n<\/p>\n

\nasubha<\/i>\u2014evil.\n<\/p>\n

\nātman<\/i>\u2014the Self or Spirit.\n<\/p>\n

\nātmasamarpana<\/i>\u2014self-consecration.\n<\/p>\n

\navatāra<\/i>\u2014descent or Incarnation of God.\n<\/p>\n

\nbhakti<\/i>\u2014devotion.\n<\/p>\n

\nbhāva<\/i>\u2014’State of existence, subjective state or feeling, a realisation in heart or mind.\n<\/p>\n

\nbhoga<\/i>\u2014enjoyment.\n<\/p>\n

\nbhrasta<\/i>\u2014fallen from the way of yoga.\n<\/p>\n

\nbrahman<\/i>\u2014the Supreme Reality that is one and indivisible and infinite beside which nothing else really exists.\n<\/p>\n

\nbrahma vidyā<\/i>\u2014the Science of knowing the Brahman.\n<\/p>\n

\nbrāhmi sthiti<\/i>\u2014the station or dwelling in the Brahman.\n<\/p>\n

\nsabda brahman<\/i>\u2014the Brahman as the primal sound-energy.\n<\/p>\n

\nbuddhi<\/i>\u2014reason, intelligence.\n<\/p>\n

\ncaitanya<\/i>\u2014consciousness.\n<\/p>\n

\ncāturvarnya<\/i>\u2014the four primal divisions or strata of society.\n<\/p>\n

\ncit<\/i>\u2014the essential consciousness of the Spirit.
\n\n<\/p>\n

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\n

\n

\ncitta<\/i>\u2014the mind or heart consciousness; especially the emotive mind.\n<\/p>\n

\ndarsana<\/i>\u2014vision, philosophy.\n<\/p>\n

\ndharma<\/i>\u2014law of function of the nature: right, moral law.\n<\/p>\n

\nsatya dharma<\/i>\u2014the Truth-Law.\n<\/p>\n

\nvedic dharma<\/i>\u2014the system of Truth<\/p>\n

\nLaws as expounded in the Vedas.\n<\/p>\n

\ndhīrah<\/i>\u2014the self-composed.\n<\/p>\n

\ndhrti<\/i>\u2014spiritual patience.<\/p>\n

\ndvandva<\/i>\u2014duality, pair of opposites.\n<\/p>\n

\nnirdvandva<\/i>\u2014beyond the dualities.\n<\/p>\n

\nguna<\/i>\u2014quality, the three primal qualities that form the nature of things.\n<\/p>\n

\nsattva<\/i>\u2014the quality that illumines, clarity.\n<\/p>\n

\nrajas<\/i>\u2014the quality that drives, to action, energy.\n<\/p>\n

\ntamas<\/i>\u2014the quality that hides or darkens, inertia. guru<\/i>\u2014spiritual teacher.\n<\/p>\n

\njagad guru<\/i>\u2014the world-teacher.\n<\/p>\n

\nisvara<\/i>\u2014lord ; God, as lord of nature.\n<\/p>\n

\njāgrata<\/i>\u2014the waking state, the phenomenal world.\n<\/p>\n

\njapa<\/i>\u2014repetition of a mantra.<\/i>\n<\/p>\n

Page-63<\/p>\n

\n

\n

\n

\njīva<\/i>\u2014the individual soul.\n<\/p>\n

\njyotih<\/i>\u2014light, illumination.\n<\/p>\n

\nrāla<\/i>\u2014time, the time-spirit.\n<\/p>\n

\nkali<\/i>\u2014the last of the four ages or cycles when the world decays and evil rages.\n<\/p>\n

\nkali<\/i>\u2014the Universal Mother, the Divine Shakti.\n<\/p>\n

\nkarma<\/i>\u2014action entailing its conseqences.\n<\/p>\n

\nkartavyam karma<\/i>\u2014the action that is to be done, duty.\n<\/p>\n

\nkarma<\/i>\u2014the process of action, practice, rites.\n<\/p>\n

\nlīlā-Play, creation as the play of God. līlāmaya-the divine player.<\/i><\/p>\n

\nmangala<\/i>\u2014the good.\n<\/p>\n

\nmanas<\/i>\u2014the sense-mind as opposed to the reason.\n<\/p>\n

\nmāyā<\/i>\u2014illusion, unreality.\n<\/p>\n

\nmāyāvāda<\/i>\u2014the doctrine that holds that the world is unreal and that it is created by the power of illusion. moksa<\/i>\u2014liberation from Maya.\n<\/p>\n

\nmukta<\/i>\u2014one who is liberated.\n<\/p>\n

\nnitya-mukta<\/i>\u2014one who is perpetually in the state of liberation.\n<\/p>\n

\nmukti<\/i>\u2014spiritual liberation. mumuksutva<\/i>\u2014desire for spiritual liberation.
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\nnihspyha<\/i>\u2014without any hankering.\n<\/p>\n

\npānditya<\/i>\u2014learning, scholarship.\n<\/p>\n

\npapa<\/i>\u2014sin\n<\/p>\n

\nprakāsa<\/i>\u2014illumined expression, manifestation.\n<\/p>\n

\nprakrti (Prakriti)<\/i>,\u2014nature, creative energy. para prakrti<\/i>\u2014the Higher Nature, as opposed to the Lower Nature of the body, the life-power and the mind.\n<\/p>\n

\npramāda<\/i>\u2014cloudiness.\n<\/p>\n

\nprāna<\/i>\u2014vital force generally ; especially, the first of the five pranas, the breath.\n<\/p>\n

\nPrānāyāma<\/i>\u2014the Yogic exercise of the control of the vital forces.\n<\/p>\n

\npurusa (Purusha),<\/i>\u2014Being or Self as opposed to Prakriti which is Becoming.\n<\/p>\n

\nparātpara purusa<\/i>\u2014the Being which is beyond the Supreme Being.\n<\/p>\n

\nPurushottama<\/i>\u2014the Supreme Personality.\n<\/p>\n

\npunya<\/i>\u2014merit that one acquires through virtue.\n<\/p>\n

\nrāgadvesa<\/i>\u2014the duality of attachment and repulsion.\n<\/p>\n

\nrājasic kartd<\/i>\u2014the doer who acts with the sense of himself being the sole active agent.
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\nsad atman<\/i>\u2014the Self as being. See asat. sadhaka<\/i>\u2014one who practises a system of – Yoga.\n<\/p>\n

\nsādhanā<\/i>\u2014a method, system, practice of Yoga.\n<\/p>\n

\nsakti ( Shakti)<\/i>\u2014force, energy ; the divine or cosmic Energy.\n<\/p>\n

\nsama<\/i>\u2014equanimity.\n<\/p>\n

\nsamhata\u2014<\/i>collected and firmly held together, compact.\n<\/p>\n

\nsamhati<\/i>\u2014close combination, assemblage,\n<\/p>\n

\nmassiveness. samkalpa<\/i>\u2014determination, consent of the will.\n<\/p>\n

\nsamskāra<\/i>\u2014fundamental tendencies, habitual impulsions.  <\/i><\/p>\n

\nsamyama<\/i>\u2014control.\n<\/p>\n

\nrājayogic samyama<\/i>\u2014the method of self-control as practised in the system of spiritual discipline known as Raja Yoga.\n<\/p>\n

\nsānta<\/i>\u2014finite, limited.\n<\/p>\n

\nsānti<\/i>\u2014peace, spiritual calm.\n<\/p>\n

\nsāstra<\/i>\u2014the scriptures, theory, prescribed rule.\n<\/p>\n

\nsat<\/i>\u2014Being, existence, saintly, virtuous, good.\n<\/p>\n

\nsatsanga<\/i>\u2014the communion with the good. siddha<\/i>\u2014perfected by Yoga, one perfect in the Yoga.\n<\/p>\n

\nsiddhi<\/i>\u2014Yogic perfection.
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\nsiva (Shiva)<\/i>\u2014name of the third god of the Hindu Trinity, who is entrusted with the work of destruction as Brahma and Vishnu are with the creation and preservation. Siva <\/i>\u2014 impersonal Goodness, Eternal Being.\n<\/p>\n

\nsloka<\/i>\u2014verse.\n<\/p>\n

\nsmarana<\/i>\u2014memory, remembrance.\n<\/p>\n

\nsmrti<\/i>\u2014traditional and man-made laws as distinguished from sruti <\/i>or revealed laws.\n<\/p>\n

\nsubha<\/i>\u2014the good or well-being.\n<\/p>\n

\nsuddha<\/i>\u2014pure.\n<\/p>\n

\nsuddhi<\/i>\u2014purification.\n<\/p>\n

\nācāra suddhi <\/i>\u2014 purification of the external behaviour or modes of regulating life.\n<\/p>\n

\nsūnyam<\/i>\u2014nothingness, void.\n<\/p>\n

\nsusupta<\/i>\u2014in the state of sleep.\n<\/p>\n

\nsvabhāva<\/i>\u2014the nature proper to each being.\n<\/p>\n

\ntaccittah<\/i>\u2014with the soul merged in That, all-concentrated.\n<\/p>\n

\ntapas<\/i>\u2014illumined Energy.\n<\/p>\n

\ntrigunatita<\/i>\u2014 beyond the control of the three gunas or elemental qualities of Nature.\n<\/p>\n

\nutsāha<\/i>\u2014perseverance, constant alertness\u2014 a quality of the vital will.
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\nvairāgya<\/i>\u2014distaste for the world and life; cessation of attraction to the objects *" of the mind’s attachment. vij\u00f1āna<\/i>\u2014the higher knowledge, the power above the ordinary logical reason\n<\/p>\n

\nwhich gives the direct knowledge.\n<\/p>\n

\nvyākulatā <\/i>\u2014 eagerness, yearning\u2014a quality of the heart.\n<\/p>\n

\nyajamāna<\/i>\u2014one who performs a sacrifice.\n<\/p>\n

\nyaj\u00f1a<\/i>\u2014sacrifice.\n<\/p>\n

\nyoga\u2014<\/i>\n<\/p>\n

\nPurna Yoga<\/i>\u2014the integral Yoga.\n<\/p>\n

\nRāja Yoga <\/i><\/p>\n

\nHatha Yoga          <\/i>various paths\n<\/p>\n

\nTrimārga Yoga     of Yoga.<\/i><\/p>\n

\nYogic Kriyā <\/i>\u2014 a special process or discipline in Yoga.\n<\/p>\n

\nyuga\u2014<\/i>\n<\/p>\n

\nSatya yuga<\/i>\u2014the Age of Truth.\n<\/p>\n

\nTretā yuga<\/i>\u2014the Age in which three parts belong to the Truth and one to untruth.  <\/i><\/p>\n

\nDvāpara Yuga<\/i>\u2014the Age in which Truth and untruth are equal.\n<\/p>\n

\nKali Yuga<\/i>\u2014the Age of Ignorance.\n<\/p>\n

\nCatur Yuga<\/i>\u2014the Four Ages.\n<\/p>\n

W. D. No. 48\u201426-2-46\u20141500\n\t<\/p>\n<\/p>\n

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\n<\/p>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

  THE YOGA AND ITS OBJECTS The yoga we practise, is not for ourselves alone, but for the Divine; its aim is to work out…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[92],"tags":[],"class_list":["post-3671","post","type-post","status-publish","format-standard","hentry","category-the-yoga-and-its-objects","wpcat-92-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/3671","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=3671"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/3671\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=3671"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=3671"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=3671"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}