What is the Mind? by Swami Sivananda “He who knows the receptacle (Ayatana) verily becomes the receptacle of his people. Mind is verily the receptacle (of all our knowledge).” (Chhandogya Upanishad, V-i-5) That which separates you from God is mind. The wall that stands between you and God is mind. Pull the wall down through Om-Chintana or devotion and you will come face to face with God. The Mind-a Mystery The vast majority of men know not the existence of the mind and its operations. Even the so-called educated persons know very little of the mind subjectively or of its nature and operations. They have only heard of a mind. Western psychologists know something. Western doctors know only a fragment of mind. The afferent nerves bring the sensations from the periphery or extremities of the spinal cord. The sensations then pass to the medulla oblongata at the back of the head, where the fibres decussate. From there, they pass on to the superior frontal gyrus or superior frontal convolution of the brain in the forehead, the supposed seat of the intellect or mind. The mind feels the sensations and sends motor impulses through the afferent nerves to the extremities-hands, legs, etc. It is a brain-function only for them. Mind, according to them, is only an excretion of the brain, like bile from liver. The doctors are still groping in utter darkness. Their minds need drastic flushing for the entry of Hindu philosophical ideas. It is only the Yogins and those who practise meditation and introspection that know the existence of the mind, its nature, ways and subtle workings. They know also the various methods of subduing the mind. Mind is one of the Ashta-Prakritis. “Earth, water, fire, air, ether, mind, reason and egoism-these constitute the eightfold division of My Nature” (Gita, VII-4). Mind is nothing but Atma-Sakti. It is brain that wants rest (sleep), but not the mind. A Yogi who has controlled the mind never sleeps. He gets pure rest from meditation itself. How The Mind Originated Mind is Atma-Sakti. It is through mind that Brahman manifests Himself as the differentiated universe with heterogeneous objects. Brahma thought, “There, indeed, are the worlds; I shall create the protectors of the worlds.” He gathered the Purusha (Hiranyagarbha) from out of the waters only and fashioned him. He heated him by the heat of meditation. When he was thus heated, his heart burst out. From the heart, the mind came; from the mind the moon, the presiding deity of the mind. (Heart is the seat of the mind; so, the mind came out when the heart burst out. In Samadhi, the mind goes to its original seat, i.e., heart. In sleep also, it rests in the heart with a veil of ignorance between it and Brahman) (Aitareya Upanishad, 1-3-4). Cosmic Mind And Individual Mind Hiranyagarbha, otherwise known as Karya Brahman and Sambhuti, is cosmic mind. He is the sum total (Samashti) of all the minds. The individual mind is connected with the cosmic mind. Cosmic mind, Hiranyagarbha, superconscious mind, infinite mind, universal mind are synonymous terms. Different authors have used different terms. Do not be puzzled. Do not be confused. It is Sabda-bheda only. Hiranyagarbha is cosmic Prana also. He is the Sutratman (thread-like Self). He represents the electric, cosmic, power-house. The different Jivas represent the different, small bulbs. Electricity from the power-house flows through the insulated copper wires into the bulbs. Similarly, the power from Hiranyagarbha flows into the Jivas. The mind, being very subtle, is in close apposition or contact with other minds, though the human skull intervenes between them. As mind evolves, you come into conscious relation with the mental currents, with the minds of others- near and distant, living and dead. The individual mind of A, although separated from the mind-substance used by other individuals, B, C, D, E, X, Y, etc., by a thin wall of very finest kind of matter, is really in touch with the other apparently separated minds and with the universal mind of which it forms a part. If A is a friend of B, A’s mind is connected with B’s mind. The minds of friends, relatives, brothers of A are attached to A’s mind. Several minds are similarly linked to B’s mind also. The minds of those who are attached to A’s mind are, therefore, connected, in turn, with the minds of those who are hanging on B’s mind. In this manner, one mind is in touch with all minds in the whole world. This is the Vibhu theory of mind of Raja Yoga. Mind In Sankhya Philosophy In Sankhya philosophy, Mahat is the term used to denote “cosmic mind” or “universal mind.” It is the first principle that is derived from Avyakta. It is the first principle that is manifested out of the unmanifested Avyakta. The wheel of the bullock-cart rests on the spokes. The spokes rest on the nave. Even so, the mind rests on Prakriti and Prakriti rests on Brahman. From Mahat comes Ahankara. From Sattvic Ahankara comes mind; from Rajasic Ahankara comes Prana; from Tamasic Ahankara, Tanmatras; from Tanmatras, gross elements; from gross elements, the gross universe. Mind is no other than Ahankara, the idea of ‘I’. It is, indeed, difficult to eschew this idea of ‘I’. Mind always attaches itself to something objective (Sthula). It cannot stand by itself. It is only this mind that asserts itself as ‘I’ in this body. The idea of ‘I’ is the seed of the tree of mind. The sprout which first springs up from this seed of Ahankara is Buddhi. From this sprout, the ramifying branches called Sankalpas have their origin. Linga Sarira And Antavaha Sarira Mind is the most important Tattva of Linga Sarira. Linga Sarira is the astral body or Sukshma Sarira that is linked to the physical body through physical Prana. It separates itself at death from the physical body and travels to Svarga or heaven. It is this body that does Avagamana (coming and going).

Mind-Conquest by Pranayama by Swami Sivananda To bring about control of mind, two things are essential, viz., Prana-nirodha (control of Prana) and Sanga-tyaga (renunciation of Sanga or association). By the latter is meant dissociation, not with the world, but only with the longing after or the attraction towards the objects of the world. Pranayama or control of breath checks the velocity of the mind and reduces the quantity of thinking. It removes the dross (impurities) in the form of Rajas and Tamas from the mind. For control of the mind, Kumbhaka (retention of breath) is indispensable. You will have to practise Puraka, Kumbhaka and Rechacka (inhalation, retention and exhalation of breath) regularly and rhythmically. Then the mind will become Ekagra. The period of Kumbhaka will increase by systematic practice, with regulated died and proper dietetic discipline (light, nutritious Sattvic food). This is the Hatha-Yogic method. The practice of Kumbhaka must be done under the guidance of a Guru who is a developed Yogi. Prana and mind stand to one another in the relationship of the supporter and the supported. Both these are only like the flower and its odour or a sesamum seed and the oil in it. If either of them is slain, then the other also will cease to exist. If the mind and Prana cease to exist, then thoughts will not arise at all. The destruction of both will confer Moksha on all. Ekagrata (one-pointedness) and Nirodha (controlled state) are two Avasthas of the mind. Spanda (subtle or Sukshma) and Nirodha are two Avasthas of the Prana. When the mind becomes one-pointed, Spanda Avastha of the Prana comes by itself. If the mind is purified with true Sattva Guna, the Prana will be distributed freely throughout the body. The food will be digested thoroughly.

Pranayama by Swami Sivananda 1. What is Pranayama That (Asanajaya) being acquired, follows Pranayama or the control of breath – the cessation of the movements of inspiration and expiration. NOTES Pranayama is said to be the union of Prana and Apana. Pranayama, in the language of Yoga, means the process by which we understand the secret of Prana and control it. He, who has grasped this Prana, has grasped the very core of cosmic life and activity. He who has conquered and controlled this very essence, has not only subjected his own body and mind, but every other body, mind and power in this universe. Thus, Pranayama or the control of Prana is that means by which the Yogin tries to realise in this little body the whole of cosmic life, and tries to attain perfection by getting all the powers in the universe. His various exercises and training are for this end. A comprehensive knowledge of Prana and its function is absolutely necessary for Pranayama. Here, I will give you a short description. For detailed information and different exercises, refer to my book Science of Pranayama. 2. What is Prana He who knows Prana knows the Vedas, is the important declaration of the Srutis. You will find in the Vedanta Sutras, For the same reason, breath is Brahman. Prana is the sum total of all energy that is manifest in the Universe. It is the sum total of all the forces of nature. Heat, light, electricity, magnetism are all the manifestations of Prana. All forces, all powers and Prana spring from the fountain or common source – Atman. Whatever you behold in this sense-world, whatever moves or works or has life, is but an expression or manifestation of Prana. The Prana is related to the mind and through mind to the will and through will to the individual soul, and through this to the Supreme Being. If you know how to control the little waves of Prana working through the mind, then the secret of subjugating universal Prana will be known to you. That which moves the steam engine of a train and a steamer, that which makes the aeroplane glide in Akasa, that which causes the motion of breath in lungs, that which is the very life of this breath itself is Prana. Pranavadins or Hatha Yogins consider that Prana-Tattva is very superior to Manas-Tattva, the ‘mind-principle.’ They say, Prana is present even when the mind is absent during slumber. It is through the vibrations of psychic Prana that the life of the mind is kept up and thought is produced. You see, hear, talk, sense, think, feel, will and know through the help of Prana. Prana is the very essence of cosmic life, that subtle principle which evolves the whole universe into its present form and which is pushing it towards its ultimate goal. The Prana may be defined as the finest vital force in everything which becomes visible on the physical plane as motion and action and on the mental plane as thought. Though Antahkarana is one, yet it assumes four names, viz., Manas, Buddhi, Chitta and Ahamkara according to the different functions it performs. Likewise, though Prana is one, it assumes five forms, viz., Prana, Apana, Samana, Udana and Vyana according to the different functions it performs. This is termed as Vritti Bheda. The principal Prana is called Mukhya Prana. The function of Mukhya Prana is respiration; Apana does excretion; Udana does deglutition; Vyana performs circulation of blood; and Samana does digestion. 3. Yoga Nadis Nadis are the astral tubes made up of astral matter that carry the subtle Prana. It is through these Nadis that the vital force of Pranic current moves. Since these are made up of subtle matter, these cannot be seen by the naked eyes. These Yoga Nadis are not ordinary nerves, arteries and veins that are known to Vaidya Sastra. The body is filled with innumerable number of Nadis that cannot be counted. Nadis play a vital part in this Yoga. These subtle tubes – Yoga Nadis – have influence in the physical body. 4. Chakras Wherever there is an interlacing of several nerves, arteries and veins, that centre is called as Plexus. Similarly there are plexuses or centres of vital forces in the Sukshma Nadis. These are called as Chakras or Padmas. All Nadis spring from Kanda. It is in the junction where the Sushumna Nadi is connected with the Muladhara Chakra. Of the innumerable Nadis, Ida, Pingala and Sushumna are the most important. Ida and Pingala Nadis are on the two sides of the spinal cord and Sushumna is within the spinal cord. Ida operates through the left nostril and Pingala through the right nostril. When the breath operates through Sushumna, the mind becomes steady. This steadiness of mind is termed Unmani Avastha, the highest state in Raja Yoga. If you sit for meditation when Sushumna is operating, you will have wonderful meditation. When the Nadis are full of impurities, the breath cannot pass through the middle Nadi. So, one should practise Pranayama for the purification of Nadis. 5. Prana and Mind The mind of a man can be made to transcend ordinary experience and exist on a plane higher than that of reason known as superconscious state of concentration and gets beyond the limit of concentration. He comes face to face with facts which ordinary consciousness cannot comprehend. This ought to be achieved by proper training and manipulation of the subtle forces of the body, so as to cause them to give an upward push to the mind in the higher regions. When the mind is so raised into the superconscious state of perception, it begins to act from there and experience higher facts and higher knowledge. Such is the ultimate object of Yoga. The control of the vibratory Prana, means to a Yogin, the kindling of the fire of Supreme Knowledge, the realisation of the Self. 6. Prana and Breath That which travels in the

Asana 1. What Is Asana Asana is steady, comfortable posture. NOTES Patanjali Maharshi does not lay much stress on either Asanas or Pranayama. He has not mentioned about Kundalini also in any of the Sutras. Hatha Yogins have developed Asanas and Pranayama as a separate branch of Yoga later on. They pay much attention to Asanas and Pranayama to open the Kundalini. Hatha Yoga is a physical Yoga. Raja Yoga is a mental Yoga. Where Hatha Yoga ends, there Raja Yoga begins. Hatha Yoga and Raja Yoga cannot be separated. They are interdependent. Asana is the third Anga of Raja Yoga. In Svetasvatara Upanishad (II-8), you will find: Keeping the upper parts, the chest, neck and the head erect and equal to the other parts of the body, subduing within the heart the senses together with the mind, let the wise by the raft of Brahman cross over all the fearful torrents of the world. Again in the Gita (VI-13) it is mentioned: Let him firmly hold his body, head, neck erect and still, gazing at the tip of his nose, and not looking around. Greater emphasis is given in all the scriptures for keeping up the head, chest and body erect and steady. In the beginning stages of practice of concentration and meditation, the Sadhakas are particular to see that the head, neck, chest and body are erect. But later on, after a few minutes, the body begins to shake. Whenever the body is tossed, the mind also is disturbed. The trunk also begins to form a curve even without the knowledge of the Sadhakas. To avoid this trouble, the Rishis of yore have formulated four Asanas, viz., Siddhasana, Padmasana, Svastikasana and Sukhasana for practising Pranayama and Dhyana. Of the four Asanas, Siddhasana and Padmasana are very, very useful. Padmasana Sit on the ground over a blanket or a seat made of Kusha grass or a deer skin or a tiger skin. Spread the legs forward. Slowly bring the right foot and keep it over the left thigh. Then bring the left foot and carefully place it over the right thigh. Keep the head, neck and the trunk erect. Keep the hands on the knees. Or you can make a finger-lock and keep the locked hands over the left ankle. This is very convenient for some persons. Or you can place the left hand over the left knee and right hand over the right knee, palms facing upwards and the index finger touching the middle portion of the thumb. This is Chinmudra. If this posture, Padmasana, is not suitable, you can take recourse to Siddhasana. Siddhasana Place one heel at the anus. Keep the other heel on the root of the generative organ. The feet or the legs should be so nicely arranged that the ankle joints should be in a line or touch each other. Hands can be placed as in Padmasana. This is Siddhasana. There are some other varieties in Siddhasana. Difference lies in keeping the heels. Refer to my book: Yoga Asanas. 2. How to Get Asanajaya By mild and steady practice and meditation on the Infinite. NOTES When you meditate on the Infinite, the mind is taken away from the body. Asana will become quite steady. If the mind becomes steady, the body also will become steady. Some take the word Ananta as the great serpent with 1000 heads which upholds the earth. If you meditate on the great serpent, then also the Asana will become steady. In Sutra 25 of Chapter III, you will find that a man gets the strength of an elephant by contemplating on the elephant. By contemplating on Hanuman, one gets the power of Hanuman. In the same way, if you contemplate on the steady Ananta that holds the earth, you will get the steadiness in posture. If you can sit firmly in one Asana, then you have attained Asanajaya, mastery over posture. You will have to practise this gradually. First start with half an hour and then gradually increase the period. In three month’s steady, regular practice, one can attain Asanajaya. When the Asana becomes steady you will not feel the body at all. You will experience great pleasure. If you sit in a posture that is not comfortable, then you may feel pain and the mind gets disturbed. Therefore in the previous Sutra a comfortable posture is prescribed. 3. Benefits of Asana Then (when Asanajaya is obtained), (the practitioner) is free from the disturbance of the pairs of opposites. NOTES The pairs of opposites are heat and cold, pleasure and pain, etc., which constitute all our worldly experiences. If you get mastery over one Asana, then only you are fit for taking up lessons in Pranayama and Dhyana. Asana checks the wandering habits and removes Rajas and cures many kinds of diseases. One can easily concentrate and nicely meditate when the Asana has become firm and steady. 4. Instructions on Asanas When you sit on the posture, think: I am as firm as a rock. Nothing can shake me. Give these suggestions to the mind a dozen times. Then the Asana will become steady soon. You must become a living statue when you sit for Dhyana. Then only you will be able to sit for three hours or even more at a stretch. If there is pain in the legs after some time, stretch the legs and shampoo them for five minutes and again sit on the Asana. When you advance, you will not experience any pain. You will experience on the other hand immense joy. Never change the Asana like Padmasana for a few days and then Siddhasana for another few days and so on. Stick to one particular Asana and practise it regularly. There are some other Asanas that are very useful such as Sirshasana, Sarvangasana, Paschimottanasana, Matsyendrasana, etc. Beginners should neglect all these because they are described in Hatha Yoga books. They are excellent Asanas for the preservation of good health and Brahmacharya. Without

Bhakti in Yoga by Swami Sivananda 1. Who is Isvara God is a particular soul unaffected by afflictions, works, fruition and vehicles. NOTES Yoga of Patanjali Maharshi is a complement of Sankhya philosophy of Kapila. Kapila denies the existence of an Isvara. He says that Prakriti can do everything. Patanjali Maharshi admits the existence an Isvara. This philosophy hence derives its significant name Sa-Isvara Sankhya. Isvara of Patanjali is neither the personal God of the Bhaktas nor the impersonal Brahman of the Vedantins. His God is a peculiar Purusha, completely free from all afflictions, works, fruition and vehicles. 2. Source of Knowledge In Him is the highest limit of the seed of omniscience. NOTES The nature if Isvara is described in Sutras 24, 25 and 26. The way to develop devotion for Isvara is described in the Sutras 27 and 28. The fruits of devotion are described in Sutra 29. Infinite knowledge is God. Vayu Purana says: Omniscience, eternal satisfaction, eternal knowledge, independence, non-decreasing power, infinite power – these six are said to be the Angas of the Great Lord. Knowledge, non-attachment, Aisvarya, Tapas, truth, forgiveness, Dhairya or endurance, power of endurance, Atma Svarupajnana or knowledge of the Self and being the Adhishthana or substratum for everything and of all activities – these are the ten unchangeable (Avyayas) qualities that always exist in God. 3. The Guru of All He (God), being unconditioned by time, is the teacher of even the ancients. NOTES The ancient teachers were conditioned by time. But this Isvara is Adi-Guru, who is not conditioned by time. The magazine of knowledge and power is within. The help of a Guru is very necessary to awaken this knowledge. No spiritual progress is possible without the aid of a Guru. That Guru who removes the veil of aspirants and obstacles and throws light on their path, who is omniscient, who exists in the past, present and future, who is independent is God or Isvara. 4. Name of Isvara The sacred syllable Om connotes Him (Isvara). NOTES Study Mandukya Upanishad. You will have a detailed, elaborate explanation of this sacred syllable Om. Om is everything. In the Bible you will find: In the beginning there was the word; the word was with God. The word itself is God. This word is Om. This world and the Vedas take their origin from Om. In the Gita you will find: Om, the one-syllabled Brahman, reciting, thinking upon Me, he who goeth forth, abandoning the body, he goeth on the highest path. Lord Krishna says: I am Omkara. I am Pranava in all Vedas. Of speech, I am Ekakshara, the one-syllable. In the Upanishads you will find: Om is the bow; the mind is the arrow. Brahman is the target; know this Brahman with concentration; hit the target with Ekagrata; just as the arrow becomes one with the target, the individual soul will become identical with Brahman. Om has got four feet: Akara, Ukara, Makara and Ardhamatra; representing Visva, Taijasa, Prajna and Turiya. A Sankalpa arose in Brahman. He wished: May I become many. The physical vibration of Om in the physical plane corresponds to the original vibration in God when Srishti began. All the trinities, Sattva, Rajas and Tamas; Brahma, Vishnu and Siva; preservation, creation and destruction; Jagrat, Svapna and Sushupti; A, U and M; etc., are contained in Om. The glory of Om cannot be adequately described. The syllable Om is the most appropriate name of the Supreme Self. Just as a man is pleased when addressed by a name dear to him, so also God is pleased when this name Om is used. The greatness of this monosyllable is further proved by the fact of its being frequently used in the beginning and end of Japa, sacrifice and study of the Vedas. A Mantra has no life without Om. The first Mantra of the first chapter of the Chhandogya Upanishad is: One ought to meditate upon the syllable Om. Lord Yama says to Nachiketas: The goal which all the Vedas uniformly extol, which all acts of Tapas speak of, and wishing for which men lead the life of celibacy, the life of a Brahmacharin, that goal I tell you briefly. It is this Om. ‘Pranava’ means that which is always new. Pranava is unchanging and eternal. The relation between Sabdha and its meaning is Parinama Nitya and not Kutastha Nitya. Purusha only is Kutastha Nitya. Parinama Nitya is changing eternal. Kutastha Nitya is unchanging eternal. There are three factors in the comprehension of a word, e.g., milk. (1) the word ‘milk.’ (2) the object ‘milk’ and (3) the idea of ‘milk’ in the mind. Languages are different in different countries, but the ideas are the same. Sound-symbols vary. The idea of water is the same in all persons, but the sound-symbols are different viz., water in English; Pani in Hindi; Jal in Bengali and so on. Om is the basis for all sounds. All languages emanate from Om. The sound ‘Om’ starts from Nabhi (navel) and ends by closing the lips. Amen is only a modification of Om. You analyse and dissect any word. You will find Om there. All sound-symbols are centered in Om. That is the reason why Om is recognised as a common name for God by all religionists. The vibrations of Om can blow up a big mountain. Such is the power of Om. Every word has a corresponding object in the world. All words emanate from Om. Therefore in Om the world exists; in Om it is dissolved in cosmic Pralaya; and in Om it subsists. Om is the highest flower or offering for God. 5. Japa of Om Its repetition and its meditation with meaning (should be practised). NOTES The aspirant gets one-pointed mind by the repetition of Om. Avarana and Vikshepa slowly vanish. Japa is of three kinds, viz., Vaikhari (verbal), when the Japa is done loudly; Upamsu (semi-verbal), when the Japa is done in a whisper or humming mild tone;

Niyama by Swami Sivananda 1. What is Niyama The observances are (the practice of) internal and external purity, contentment, mortification, study of scriptures and worship of God or self-surrender NOTES Niyama is the second accessory of Yoga. It is the practice of purity, contentment, mortification, study and worship. Patanjali Maharshi mentions these five observances under Niyama. According to Sandilya Rishi, Tapas, Santosha, Astikya, Dana, Isvara Pujana, Siddhanta Sravana, Hrih, Mati, Japa and Vrata come under Niyama. Through the practice of Krichara and Chandrayana Vratas, in accordance with Sastric injunctions, one purifies himself. His body gets emancipated. The sins are destroyed. The Indriyas are controlled. The passion-nature of the mind gets subdued. This is Tapas. Contentment with whatsoever one obtains of its own accord without effort is Santosha. Astikya is firm, unshakable belief in the existence of God, in the words of the Guru, in the truths inculcated in the Vedas and the merits or demerits of actions stated in the Vedas. Dana is the distribution of money, cloth, food, grains, etc., earned lawfully at the sweat of the brow, with faith, to deserving persons without expectation of fruits and without the idea of agency. Isvara Pujana is the worshipping of Lord Hari, Siva, Krishna or Rama with pure love, intense faith and single-minded devotion. Siddhanta Sravana is the enquiry into the right significance of Vedanta. It is the study and reflection of the nature of Brahman and the right significance of ‘Tat Tvam Asi’ Mahavakya. Hrih is the feeling of shame one experiences when he does certain actions which are not in accordance with the injunctions of the Vedas and rules of society. Mati is the faith in the paths prescribed by the Vedas for the attainment of God-consciousness or Self-realisation. Japa is the repetition of the Mantra into which one is duly initiated by the Guru or spiritual guide and which is not contrary to the rules of the Vedas. Vrata is the regular observance of or refraining from the actions prescribed or prohibited by the Vedas. The practice of Krichara, Chandrayana Vratas come under this heading. Krichara Vrata is fasting for 12 days. The observer of the Vrata drinks only some water. Many sins are destroyed by the practice of this Vrata. 2. Kriya Yoga Mortification, study of scriptures, self-surrender are the Yoga of purificatory action. NOTES In the previous Sutra, Saucha, Santosha, Tapas, Svadhyaya and Ishvarapranidhana are described under Niyama. Here in this Sutra, three observances of the five are taken under the heading Kriya Yoga. Every one of the item will be considered separately in the subsequent Sutras. 3. Benefits of Purification (Kriya Yoga is practised) for acquiring Samadhi and for attenuating the afflictions. NOTES The practice of Tapas, Svadhyaya and Ishvarapranidhana are intended to attenuate the afflictions and for preparing the mind for entering into Samadhi. They are for the purpose of purifying the mind of its impurities and for destroying distractions. Purification is of two kinds. They are internal (mental) and external (physical). Mental purity is more important. Physical purity is also needed. Cleanliness is next to godliness. Physical, external purity alone is of no value. Much time must not be wasted in attending to external washing. By so doing, you forget the eternally pure Atman. The afflictions of the mind mentioned in this Sutra are described under Sutra II-3. 4. Benefits of External Purification By the purification, comes disgust for one’s own body and cessation of contact with others. NOTES The purity referred to here is physical or external purity. When the body is impure, one purifies it. Again it gets impure. Again he purifies it. He wants to keep the body always pure but it constantly gets impure. Gradually he gets disgust over the body which is full of impurities. Since the same dust and impurity is in the body of others, he ceases contact with others. Slowly the body idea drops as he always thinks of the ever pure Atman. Moha and Mamata for the body vanish. Lust disappears. The next Sutra refers to the benefits of the internal purification. 5. Benefits of Internal Purification On the purity of Sattva, arise cheerfulness of mind, conquest of the senses or organs, and fitness for the realisation of the Atman. NOTES The fruits of mental purity are described here. The mind becomes Antarmukha, inward, as a result of the conquest of senses. As the distractions drop away, there is concentration of mind. By getting Antar Saucha, the mind becomes fit for the realisation of Atman. Increase in Sattva causes cheerfulness. Tamas produces gloom. If there is always cheerfulness, remember that you are progressing in Yoga. This is an important sign of spiritual growth. Many Yogic practitioners put on ‘Sunday faces’ or castor oil faces when they come outside to give interview to the visitors. They are under delusion that people will take them for advanced Yogis. There must be always joy and smile in the face of Yogis. Then only they can radiate joy to others. Sri Ramanuja also puts down cheerfulness as an important measure for developing Bhakti. Joy is the very essence of Purusha. In the Gita (XIV-2) you will find: When the wisdom light streameth forth from all gates of the body, then it may be known that Sattva is increasing. Prakasha on the face is Santosha. The means for getting Santosha is given in the next Sutra. 6. Santosha Supreme happiness is obtained through contentment. NOTES You will find in Yoga Vasishtha that Santosha, Santi, Vichara and Satsanga are the four sentinels at the door of Moksha. If you have Santosha, the other three will come by themselves. Santosha, contentment, is one of the important virtues for an aspirant. Riches and poverty are not counted by the amount of wealth one keeps. A king, if he keeps too many desires and if he wants more, is considered to be a beggar. A beggar, if he is contented with what he has, is really a king. From contentment comes