Bhava in Bhakti By Swami Sivananda In Bhakti Yoga, there are five kinds of Bhava (mental attitudes) viz., Santa Bhava, Madhurya Bhava, Vatsalya Bhava, Dasya Bhava and Sakhya Bhava. Madhurya Bhava is also known as Kanta Bhava, Sakhya Bhava comes under the category of Madhurya Bhava. Select any Bhava that suits your temperament and develop Bhakti to a maximum degree. Sannyasi Bhaktas have Santa Bhava. A Bhakta of Santa Bhava type is not emotional. He does not exhibit much emotions. He cannot dance and weep and yet his heart is full of intense devotion. Sri Aurobindo Maharaj prefers this type and considers dancing and weeping as a kind of weakness. In Madhurya Bhava, the Bhaktas entertain the idea of the lover and the beloved. He regards himself as the wife of Rama or Krishna. The Mohammedan sufis also entertain this kind of mental attitude. In Brindavan, Mathura and Nadiad, you will find a large number of Bhaktas with Madhurya Bhava. They dress themselves like ladies and behave and speak exactly like ladies also. They dance a lot till they get Murchha Avastha (swoon) and fall down in great exhaustion. In Sakhi Bhava, the devotee thinks that he is the Sakhi (fellowmate) of Sita or Radha. In Vatsalya Bhava, the devotee takes Lord Krishna as his son, a boy of ten years. The attractive features of this Bhava is that the devotee gets rid of all fears as he is the father of Krishna and destroys all kinds of selfish motives as he cannot expect anything from his small son. The followers of Vallabhacharya entertain Vatsalya Bhava. In Dasya Bhava, the devotee thinks that he is the servant and Lord Krishna or Rama is his master. Sri Hanuman had this Bhava. In Ayodhya the vast majority of persons have this Bhava. They have their names as Ram Das, Sitaram Das, etc. In Sakhya Bhava, the devotee takes Lord Krishna as his friend. This Bhava demands purity, boldness, understanding and courage. Ordinary people will find it difficult to have this Bhava. But when Bhakti develops and matures, the Bhava comes by itself. Arjuna had this Bhava. There is equality in this Bhava between the worshipper and the worshipped. Sakhya Bhava is a mild type of Vedantic meditation. It will culminate in identity. Then the devotee says: “Gopaloham-I am Gopala.”

Western and Indian Psychology by Swami Sivananda (A) Each of the senses of man, executes only one function. Eyes can only see; ears can only hear; tongue can only taste; skin can only touch; nose can only smell. But the mind can see, hear, taste, touch and smell. All the sense-faculties are blended in the mind. You can see and hear directly, through the mind by Yogic practice (clairvoyance and clairaudience. This blows out the Western psychological theory of perception. Mind and Indriyas are related this way; the Indriyas are a prolongation of the mind. Mind is a mass of Indriyas. Mind is a consolidated Indriya. Indriya is mind in manifestation. Indriya represents backwaters. The desire in the mind to eat has manifested as tongue, teeth and stomach. If you can control the mind, you can control the Indriyas. If you have controlled the Indriyas, you have already controlled the mind. (B) According to western medical science, light vibrations from outside strike the retina and inverted image is formed there. These vibrations are carried through optic tract and optic thalamus to the centre of vision in the occipital lobe of the brain in the back part of the head. There, a positive image is formed. Only then does one see the object in front of one. The Vedantic theory of perception is that the mind comes out through the eye and assumes the shape of the object outside. It is only the individual mind that sees object outside. If you see the same objects through a telescope, they appear different. If you can see with the mind directly, you will have a different vision altogether. Hiranyagarbha or Karya Brahman has a different vision. He sees everything as a vibration or movement within himself as his own Sankalpa, just as you can imagine within your own mind that a big war is going on and many people are dying on either side. You withdraw the imagination at will. (C) The Western psychologists’ exposition of dream-psychology, though having much to its credit in the shape of research and some valuable information, yet leaves much unexplained. It lacks much that can be supplied only from theories of the East. They can only be explained by thoughtful inferences from the theories of rebirth, the Law of Karma, the operation of external factors like the Akasic records and occult factors like thought-transference and action of astral entities like Pretas of deceased persons. Only a sincere attempt to make a deep study into the working of these factors can form a full and more adequate exposition of the mysterious subject of dream. To the Yogi who has successfully transcended the three states of waking, dream and deep sleep, the knowledge of all these comes perfectly. To the Jnani, no doubt with intuitive perception, the mystery of dreams becomes perfectly solved. That the Western dream theory is sex-ridden is due to the fact that they start with a wrong notion of what in reality constitutes Man. To them, man is mainly a physical creature endowed with a mind and possessed of a soul. This is just the contrary of the Oriental view that man in reality is a Spirit, expressing himself through the medium of a mind, which has the physical body as its counterpart to function upon the gross external plane. Thus, we see, to the Indian mind, the true Self of man is entirely devoid of sex. It is the body that suffers under the tyranny of a gender. This body is the least part of man as defined by the philosophical mind of the East. Sex is therefore just but one aspect – though a dominant one perhaps – of the individual soul that goes about as Man upon this earthly stage. (D) Psychologists say that the functions of the organs as controlled by the nerves and nervous system. They also say that the organs, etc., are controlled by the mind. Devotees say that the organs are controlled by the presiding deities. Vedantins say that the organs are controlled by the Inner Ruler or Antaryamin. The nerves, the mind and the senses and the gods derive this power and light from the Inner Ruler who is the ultimate source for everything. This is the truth. If the mind is pure and free from distractions, you will behold the supreme Self (Atman) within and everywhere, Know That – the impeller of actions. (E) There are some psychologists and philosophers who do believe that mind is a secretion of the brain. What a wild, absurd conviction! They have come to admit the presence of the subconscious mind, however, – the – Dual-Mind Theory – which is known to the Hindu sages from time immemorial. Mind is not self-luminous like the Self-effulgent Atman or the supreme Spirit. It shines in borrowed feathers. Just as a piece of iron moves in the immediate presence of magnet, even so this insentient mind moves and works in the presence of the Inner Ruler. This point has not been properly understood by the Western psychologists, rationalists, free thinkers, economists, socialists and others. Hence, they are always restless and are groping in total darkness. The vibrations of psychic or subtle Prana manufacture thoughts in the mind. The mind is insentient (Jada) but it appears as Chaitanya (Chaitanyavat) by borrowing the light from the Adhishthana (source) – Atman – just as water exposed to the sun borrows the heat from the sun. Because there is reflection of intelligence in the mind from the background, the source or womb for this mind, this insentient mind appears as intelligent. This is the real truth. This is the bold, genuine philosophy of the Hindu sages of yore.

Raja Yoga Q & A by Swami Sivananda QUESTIONS AND ANSWERS ON MIND-CONTROL QUESTION: HOW TO CONTROL THE MIND? Answer: Enquire into the origin of thought. Find out from where the thoughts emanate. Switch off that source. Q. THIS IS AN EXTREMELY DIFFICULT AND SUBTLE PROCESS. KINDLY SUGGEST SOME METHOD OF CONTROLLING THE MIND WHICH AN ORDINARY PERSON LIKE ME CAN ADOPT. A. Japa of the Lord’s Name is the best for you, and for the vast majority of mankind. Steadily increase the time devoted to Japa and meditation. At the same time, cultivate Vairagya (dispassion). Pranayama also will help to a great extent. The combined method – synthesis of Japa, Dhyana, Pranayama, cultivation of virtues and eradication of vices – is the best. Q. I AM A DEVOTEE OF LORD SIVA. SHOULD I GO TO TEMPLES DEDICATED TO LORD VISHNU OR DEVI ALSO; AND IF I GO THERE, HOW SHALL I WORSHIP THE DEITY THERE? A. Yes, you should never miss an opportunity of visiting and worshipping at any shrine you come across. When you go to a temple of Lord Vishnu or Devi, worship Lord Siva Himself there. Look upon the Deity in the temple as another – form of Lord Siva. If your father came to you in the attire of a High Court Judge, or (if he is an actor in a drama) if he came to you in the dress of a female, will you turn away from him? You will greet him as your own father in any case. Similar should be your attitude in worshipping the Lord. God is one. He is worshipped and adored variously by various people. Q. I RECITE VISHNUSAHASRANAMA EVERY DAY. HAVE I TO MEDITATE UPON THE MEANING OF EACH WORD AS I GO ON RECITING IT? A. This is not possible, unless you are a Satavadhani. When you recite the Vishnusahasranama, have Saguna Upasana. Meditate on the form of Lord Narayana. When you have leisure or during the practice of meditation, you can select a few Slokas or Names and meditate over the meaning. Q. IN TAITTIRIYA UPANISHAD IT HAS BEEN SAID: – FIRST THERE WAS ASAT. FROM ASAT, SAT CAME. HOW IS THIS? A. This is said from the point of view of the common man. To him, what he does not see or experience is – Asat. To him, the Supreme Existence is – Asat inasmuch as it is beyond the comprehension of the senses, mind and intellect. – Sat, in this Mantra refers to the manifested world. To the man of gross understanding, the world of names and forms is the – Sat, because he is able to experience its reality through his senses. Therefore it is said that in the beginning there was – Asat (i.e., That was which you, with your senses and intellect, regard as non-existent); and from that – Sat (i.e., that which you regard as existent) came.

Raja Yoga Glossary ABHAVA: Absence; disappearance.Abhimana: Egoistic identification.Abhinivesha: Clinging to life.Abhivyakta: Manifestation.Abhyantara: Internal.Abhyasa: Spiritual practice.Adhimatra: Intense.Ahamkara: Egoism; self-assertive principle.Ahimsa: Non-killing; abstinence from injury.Akasa: Ether.Alambana: Support.Alpa: Little.Anaadi: Beginningless.Anagata: Future.Ananda: Bliss; happiness.Ananta: Infinite.Aneka: Many.Anga: Accessories; limbs.Anima: The Siddhi by which the Yogi can become minute.Anitya: Non-eternal.Anta: End.Antahkarana: The fourfold internal instrument viz., mind, Buddhi, Chitta and Ahamkara.Antaranga: Internal.Antarmukha: Inward.Anusandhana: Enquiry.Anushthana: Sustained practice.Anvaya: Qualities.Anyatha: Separate.Artha: Meaning; purpose; objects.Asana: Posture; seat.Asmita: Egoism.Asteya: Abstinence from theft.Asuddhi: Impurity.Atyanta: Complete.Aushadhi: Herbs; medicine; drug.Avarana: Covering; veil of ignorance.Avidya: Ignorance.Avyakritam: Undifferentiated. BAHIRANGA: External.Bahya: External.Bala: Strength.Bhavana: Feeling.Bheda: Difference.Bhoga: Life-experience; enjoyment.Bhranti Darshana: Mistaken notion.Bhuta: Elements.Bhuvana: World.Bija: Seed.Brahmachari: Celibate.Brahmacharya: Continence; celibacy.Buddhi: Intellect. CHAITANYA: Consciousness; intelligence.Chakra: Lotus; plexus; wheel.Chakshu: Eye.Chandra: Moon.Chintana: Thinking.Chitsakti: Power of consciousness.Chitta: Mind-stuff; organ of memory. DARSHAN: The instrument of seeing; vision.Daurmanasya: Despair.Desa: Place.Devata: Deity.Dhairya: Endurance; patience.Dharana: Concentration.Dharma: Characterestics.Dharmi: Substratum; that which possesses the Dharma.Dhruva: Pole-star.Dhyana: Meditation.Divya: Luminous; supernatural.Doshas: Faults.Drik: The seer.Drishta: The visible; seen.Duhkha: Pain; misery.Dvandva: Pairs of opposites.Dvesha: Hatred. EKA: One.Ekagrata: One-pointed; concentrated. GARIMA: The Siddhi by which the Yogi becomes very heavy.Gauna: Secondary.Grahana: Power of cognition.Grahya: Capable of receiving.Guna: Qualities. HANA: Destruction.Hasti: Elephant.Hetu: Cause.Hridaya: Heart. INDRIYAS: Organs.Isatvam: The Siddhi by which the Yogi becomes the Lord.JAGRAT: Waking state.Jala: Not real; jugglery.Janma: Births.Japa: Repetition of a Mantra.Jati: Species; class.Jiva: Human being; individual soul.Jnana Indriyas: Organs of knowledge, viz., ear, skin, eye, tongue and nose.Jnana: Knowledge. KAIVALYA: Absolute independence.Kala: Time.Kantha: Throat.Karana: Instrument.Karma Indriyas: Organs of actions, viz., mouth, hand, feet, genitals and anus.Karma: Action.Karuna: Mercy.Kaya-vyuha: Group of bodies.Kaya: Physical body.Kevala: Alone.Klesha: Affliction.Krama: Succession.Kriya Yoga: Yoga of action; purification.Krodha: Anger.Kshama: Mercy; forgiveness.Kshana: Moment.Kshaya: Destruction; annihilation.Kshetra: Field; source.Kshina: Powerless.Kumbhaka: Retention of breath. LAGHIMA: The Siddhi by which the Yogi can become lighter.Lakshana: Sign.Laya: Dissolution.Linga Sarira: Astral body.Linga: Mark.Lobha: Greed.Loka Sangraha: Uplift of humanity. MADHYAMA: Middle.Maha: Great.Mahatva: Infinity.Mahima: The Siddhi by which the Yogi can become infinite.Maitri: Friendliness.Manas: Mind.Manasic Japa: Mental repetition of a Mantra.Manonasa: Annihilation of mind.Mantra: Incantations.Matra: A unit; alone.Maya: Illusive power of Isvara.Moha: Delusion.Mula: Origin. NABHI CHAKRA: Manipura Chakra.Nabhi: Navel.Nidra: Deep sleep.Nimitta: Incidental cause.Niralamba: Supportless.Nirbija: Seedless (without Samskaras).Nirmana: Created.Nirodha: Restraint; suppression.Nirvichara: Without argumentation.Nitya: Eternal.Nivritti: Removal.Niyama: Observance, the second step of Raja Yoga. OJAS: Spiritual energy. PARA: Other energy. Parakaya Pravesa: Entering into another body.Parama: Higher; supreme.Parinama: Transformation; modification; change.Paroksha: Direct.Phala: Fruits.Pradhana: Chief.Prajna: Consciousnes; discrimination.Prakasa: Luminous; light.Prakriti-layas: Those who are submerged.Prakriti: Nature.Pramana: Right knowledge.Prana: Vital energy.Pranajaya: Conquest of Prana.Pranava: The sacred syllable OM.Pranayama: Control of Prana.Pranidhana: Self-surrender.Prapti: The Siddhi by which the Yogi can obtain all the desired things.Prasvasa: Expiratory breath.Pratibandha: Obstacles.Pratibha: Intuition.Pratipaksha: Opposite.Pratiptasava: Becoming latent.Pratyahara: Abstraction of the senses.Pratyaya: Cause; mental effort; imitation; idea of distinction.Pravritti: Activity.Prayatna: Effort. RAGA: Attachment, like.Rajas: Passion.Ratna: Wealth.Rechaka: Exhalation.Rupa: Form; beauty. SABDHA: Word.Sadhaka: Spiritual aspirant.Sadhana: Spiritual practices.Sakti: Power; energy.Sama: Equality.Samadhi: Superconscious state; trance.Samapatti: End.Samaya: Circumstance.Sambandha: Relation; connection.Sampat: Perfection.Samsaya: Doubt.Samskaras: Mental impressions.Samvit: Knowledge.Sanga: Attachment; association.Sankalpa: Thought.Santa: Peaceful; calm.Santosha: Contentment.Sarupyam: Luminous; identification.Sarvajna: All-knowing; omniscient.Sarvam: All.Satsanga: Association with the wise.Sattva: Purity.Satya: Truthfulness.Saucha: Purity.Savichara: With deliberation.Savitarka: Without argumentation.Siddha: Perfected soul.Siddhi: Psychic powers.Smriti: Memory.Sravana: Hearing the srutis; clairaudience.Srotra: Ear.Sthiti: Steadiness.Sthula: Gross.Suddha: Pure.Sukha: Happiness.Sukshma: Subtle.Sunya: Destitute of; devoid of.Svabhasana: Self-luminous.Svadhyaya: Study of scriptures.Svapna: Dream.Svarupa: One’s own nature.Svasa: Inspiratory breath. TAMAS: Inertia.Tapas: Austerity; mortification.Taraka Jnana: The knowledge that leads to Moksha.Tejas: Agni; fire.Tivra: Keen; intense.Trishna: Thirsting for objects. UPARAGA: Colouring.Upasaka: One who meditates.Upasarga: Obstacles.Upaya: Means. VAIKHARI: Verbal chanting of a Mantra.Vairagya: Dispassion; non-attachment.Vaitrishnyam: Non-attachment.Vajra: Adamantine firmness.Vasana: Desire.Vasikara: Control.Vasitvam: Deliberation.Vastu: Objects.Vibhu: All-pervading.Vichara: Enquiry into the nature of Atman.Videha: Bodiless.Vikalpa: Fancy; Imagination.Viniyoga: Application.Vipareetha Bhavana: Perverted understanding.Viparyaya: Wrong knowledge; wrong cognition.Virodha: Opposing.Visesha: Distinction; defined.Vishaya: Objects.Visoka: Without sorrow.Vitaraga: One who is desireless.Viveka: Discrimination.Vritti: Modification of mind; thought-wave. YAMA: Restraint.Yoga Darshana: Yoga philosophy.Yogarudha: One who is established in Yoga.Yogyata: Fitness.

Psychic Influence by Swami Sivananda 1. PERSONALITY In common parlance when one says that Dr. Tagore has a good personality, he means that Dr. Tagore has a strong, stalwart, tall figure, a beautiful complexion, a fine nose, sharp and lustrous eyes, broad chest, a muscular body, symmetrical limbs, curly hair and so on. That which distinguishes one man from another is personality. In reality, personality is something more than this. It includes a man’s character, intelligence, noble qualities, moral conduct, intellectual attainments, certain striking faculties, special traits or characteristics, sweet powerful voice, etc. All these things put together constitute the personality of Mr. So and so. The sum total of all these things makes up the personality of a man. Mere physical characteristics cannot make up the personality. What you call an umbrella is really a long stick plus a black cloth and some thin iron pieces. Similarly, what you call ‘personality’ is really the external physical body, plus brain and the nervous system and the mind which has its seat in the brain. If one man is able to influence many people, we say that such and such a man has a magnetic personality. A full-blown Yogi or Jnani is the greatest personality in the world. He may be of a small stature. He may be ugly also. He may be clad in rags. And yet he is a mighty personality, a great Mahatma. People flock to him in thousands and pay homage to him. A man who has attained ethical perfection by the continued practice of right conduct or Yama and Niyama has also got a magnetic personality. He can influence millions. But he is inferior to a Jnani or a Yogi who has got full knowledge of the Self. Dr. Samuel Johnson had an awkward figure, a pot belly and unsymmetrical limbs. But he was the greatest personality of the age. He was neither a Yogi nor a Jnani. But he had intellectual attainments. He was a great essayist. He had good command of the English language. He was famous for his bombastic style. It was called Johnsonian English. Just hear some of his lines: Will you be kind enough to allow my digits into your odoriferous concavity and extract therefrom some of the pulverised atoms which, ascending my nasal promontory, cause a great titillation of all my olfactory nerves? Rich people also have some personality. This is due to the ‘Money-power’. They may be licentious. Money has its own share in the making up of the personality of man. It infuses in him a sort of colouring. The charitable nature may cover up their licentious nature and may send some fragrance abroad. People flock to them. Lord Jesus says: Charity covereth a multitude of sins. Character gives a strong personality to man. People respect a man who has a good character. Moral people command respect everywhere. He who is honest, sincere, truthful, kind and liberal-hearted always commands respect and influence at the hands of people. Sattvic virtues make a man divine. He who speaks truth and practises Brahmacharya becomes a great and dynamic personality. Even if he speaks a word, there is power in it and people are magnetised. Character-building is of paramount importance if a man wants to develop his personality. Brahmacharya is the root of a magnetic personality. No development of a strong personality is possible without celibacy. Personality can be developed. Practice of virtues is indispensable. One should try to be always cheerful. A morose, gloomy man cannot attract and influence people. He is an infectious parasite amidst society. He spreads gloom everywhere. A man of a jolly nature with the spirit of service, with humility and obedience can influence millions. The law of like attracts like operates in the physical and mental planes. A man of strong personality need not send invitations to people. Just as bees come and perch as soon as flowers blossom, so also people of lesser mind are attracted to men of strong personality, of their own accord. A powerful, sweet voice, knowledge of music, knowledge of astrology, astronomy, palmistry, art, etc., add to the personality of a man. One should know how to behave and adjust himself with other people. You must talk sweetly and gently. This produces a tremendous impression. You must be polite, civil, courteous. You must treat others with respect and consideration. He who gives respect to others gets respect. Humility brings respect by itself. Humility is a virtue that subdues the hearts of others. A man of humility is a powerful magnet or loadstone. You must know the ways to approach people. You must know how to talk with them and how to behave towards them. Behaviour is most important. An arrogant, stubborn and self-willed man can never become a man of strong personality. He is disliked by all. Develop joyful nature. Always keep a smiling and cheerful face. This will give you a good personality. People will like you much. Your superiors will be very much pleased. Have an amiable nature, a modest and unassuming temperament. You will succeed in your interviews with all big guns. Take down notes of what you want to speak with them in the course of the interview. Keep a small memorandum slip in your pocket. Remember the points well and talk slowly and gently. Then the man will patiently hear. Do not be agitated in your talks. Do not become nervous. Be bold. Pay respects with sincerity as soon as you see the person. Do not stand erect like the proverbial man who holds the gas-light in a marriage procession. Gently bow your head with feeling. The man will be immensely pleased. He will be glad to receive you with a depth of feeling and you will get success in your interview. Talk about the important points first and just review in your mind whether you have finished all the points you wanted to talk. In the West, people care for personality. In India, people

To The Mind (Poetry) by Swami Sivananda THY LIFE-HISTORYO Mind; O Maya’s child!You always want a formTo lean upon;You have two forms-Suddha Manas, pure mind,Asuddha Manas, impure mind.Time, space and causationAre thy categories.You work throughThe law of association;You think, feel and know. You are Atma-Sakti.You are Manomaya Kosha.You are like a mirror;Brahman is reflected on you.You are compared to a tree:Ego is the seed of this tree,Sankalpas are the branches,Buddhi is the first sprout. You have another three formsThe conscious mind,The subconscious mind,And the superconscious mind.You are made up ofThe subtlest form of food.You are a bundle of habits,Samskaras and Vasanas. You are fourfold:Manas does Sankalpa-Vikalpa,Buddhi determines,Chitta executes,Ahankara self-arrogates.Chitta comes under mind,Buddhi comes under Ahankara.It is all Vritti-Bheda. THY BIRTHThy father, Supreme Brahman,Felt loneliness once.He was alone,One without a second.He wanted to multiply;He thought,“May I become many.”There was a vibration or SpandanIn thy mother, Maya,The undifferentiated,The unmanifested;The equilibrium was disturbed.You were born at once.Thy body was made of pure Sattva;You were known by the name ‘Manas’.The Lord ordained you to do four functions;So you became fourfold-Manas, Chitta, Buddhi, Ahankara.You separated yourself from the LordThrough self-arrogating ‘I’.You indulged in sensual objectsIn company with the sensesAnd forgot thy divine origin.You became attached to sons, wife,Property, names, titles and honours;You became quite worldly.You identified yourself with the body,Sons, wife, house and propertyThrough Avidya or ignorance.This is the cause for your downfallAnd all sorts of miseries and sufferings.This is, in short, your life-history.Give up attachmentsAnd identification with the body.Annihilate ignoranceBy attaining Brahma-Jnana;You can become one with BrahmanAnd regain thy divine nature. THY ABODEO wandering Mind!You have three abodes.In the waking state,Your abode is the right eyeAnd the brain;In the dreaming state,You rest in the Hita NadiOf the throat;In the deep sleep stateYou rest in the Puritat NadiIn the heart.According to the Hatha Yogins,Ajna Chakra is thy seat.You can be easily controlledIf one concentrates on the Ajna.Aspirants know nowThy resting places;They will surely attain youAnd drive you out ruthlessly.Vacate these dwelling housesAnd go back to your original home,The “Omkar Bhavan”In the limitless Brahmapuri. THY NATUREYou are compared to quicksilver,Because your rays are scattered.You are compared to a deer,Because you are unsteady.You are compared to a monkey,Because you jump fromOne object to another.You are compared to a bird,Because you fly like a bird.You are compared to a ghost,Because you behave like a devil.You are compared to windBecause you are impetuousLike the wind.You are compared to an engine,Because you workWhen the food-fuel is supplied.You are compared to a child,Because you need caning.You are compared to the reinsIn the Kathopanishad;He who holds the mind-reins tightCan reach the Abode of Bliss.You are compared to a dogThat strolls in the streets.You are compared to a flower,Because a devotee offers you to the Lord;This is the only good compliment for you. THY THICK FRIENDSO Mind! O Enemy of Peace!Thy friends are many.They help youIn a variety of ways.So you are very strong.Ahankara is your best friend;He is very powerful too;He is thy commander general.Lust is your thick chum;He is your right hand;He lives with you always;He is your constant companion;You are attached to him.Anger is your amiable friend;He is your war-minister;He is your left hand;He assists you very much.Raga-Dvesha are yourIntimate acquaintances;They are very dear to you;They render you great service.Greed is your best friend;He follows youLike your shadow;He is your obedient servant.Pride feeds you;Hypocrisy ministers you;Moha counsels you;Jealousy inspires you;Cunningness vivifies you;He is thy propaganda minister.Crookedness energises you;Arrogance fattens you;Deceit rejuvenates you. THY ENEMIESO Mind, why do you tremble?Show your strength now.You cannot stand now.Surrender yourselfOr you will be killed.You shudderWhen you hear the words“Vairagya,” “Tyaga,” “Sannyasa,”“Satsanga,” “Sadhana,” “Yoga.”Vairagya is your dire enemy;It is an axe to cut you.Renunciation is a swordTo cut your throat.Sannyasa is an atom bombTo reduce you to ashes.Meditation will roast you.Samadhi will fry you.Take to your heels, O Mind;Run away at once,Get thee gone.Tarry not; stop thy havoc.You will be crushed now.Your teeth will be extracted.You will be blown out.You will be smashed.Japa and Kirtan alsoHave joined the forces.Pranayama is working hard.Vichara is fiery.Viveka is persevering.There is not the least hope for you.Go back to your original homeAnd rest peacefully. THY TRICKSO Mind! O Wanderer!In this dire Samsara,I have found out thy tricks;You cannot delude me now.You tempt the worldlingsThrough imagination.You produce intoxicationAnd turbulence of the mind.You put on a veil also.There is nothing in the objects;And yet you make the peopleBelieve there is great pleasureIn the sensual objects.You cause forgetfulness in people.You cause perversionsOf the intellect.You tantalise, tempt and enchant.You cause disgust in monotony.You always want variety.You excite the emotions.You play through instincts.You agitate the senses.You destroy discrimination.Attachment, affection,Praise, respect, name and fameAre thy tempting baits.O Mind! I cannot live with you;I cannot tolerate now your company.You are a traitor, diplomat.You are treacherous.You cannot play with me now.Enough, enough of thy tricks.I am a Viveki.I will rest in Brahman.I will ever be blissful. THY SECRETSO Mind! O Slayer of Atman!I know thy secrets now.You have no real existence.You appear like a mirage.You borrow your powerFrom the Brahman, the substratum.You are only Jada,But appear to be intelligent.You lurk like a thief,When thy nature is found out;You are definitely pleased,When you are coaxed;You hiss and raise your hood,When you are directly attacked.You can be easily attackedThrough Pratipaksha-Bhavana method.You keep the SamskarasIn the subconscious;This is your strength,This is your strong fortress.You emerge out of your fortAnd attack the Jiva again and againAnd then hide yourselfIn the subconscious.You play with the Gunas.You have three colours-White, red and black.When you are Sattvic,You are white;When you are Rajasic,You are red;When you are Tamasic,You are black.Vasanas and SankalpasAre your vital forces;You existOn account of them.You are nowhereIf these are destroyed;I will subdue you nowAnd attain Eternal Bliss. THY BLUNDERO Mind! Thy glory is indescribable.Thy essential nature is all-bliss.Thou art born of Sattva.Thou art pure like crystal and snow.Thy powers are ineffable.Thou canst do anything.Thou canst do and undo things.Thou hast spoiled thyselfIn company with Rajas and Tamas,In friendship with the senses and objects.Thou hast forgotten all about thy divine nature.Bad

Hints to Aspirants by Swami Sivananda Aspirants to Yoga are classified into three degrees: (1) Arurukshu, one who is attempting to climb the steps of Yoga, (2) Yunjana, one who is busily engaged in the practice of Yoga and (3) Yogarudha, one who has already reached the height of Yoga. INDISPENSABILITY OF INNER PURITY Aspirants are very eager for realisation. But, when that realisation actually comes, they begin to tremble, to quiver. They cannot bear the illuminating blaze of God. They are so puny, impure and weak that they cannot face the mighty brilliance and divine splendour. They have not prepared the vessel to hold on the Divine Light. Mark how Arjuna trembled with fear at the huge cosmic vision of Virat and prayed to Lord Krishna to show him again the usual form with four hands which represents harmony, perfection, power and wisdom. It is difficult to speak about Brahman. It is still more difficult to understand. It is yet still more difficult to practise spiritual Sadhana. This corresponds to the Gita’s teaching, Chapter II-29: “As marvellous one regardeth Him, as marvellous one speaketh thereof, as marvellous one heareth thereof; yet, having heard, none indeed understood.” It demands a subtle, pure, clear mind, determined will, patience, perseverance and Utsaha (cheerfulness) for the realisation of Brahman. VITAL NEED FOR MORAL STRENGTH AND COURAGE A spiritual aspirant will have to face boldly misrepresentation, calumny and misunderstanding. That has always been the lot of those who tried to raise themselves above their fellows. Moral strength and courage are necessary to meet that and to enable that man to maintain his position and what he thinks right, whatever those around him may think or say or do. People will despise and persecute you. You will have to stand boldly on your moral footing to live for your own convictions. As aspirant who has outgrown the rules of society should act according to the dictates of his pure conscience and pure reason. Then alone he can grow spiritually. When anyone rises to fame and power, enemies come in by themselves. Even Sri Sankaracharya had many enemies. Even Sannyasins who live in forests have enemies. Jealous and petty-minded men create various sorts of mischief against people who are prosperous and famous. Have Sakshi-Bhava (feeling of witness) and rise above the idea of friend or foe. Become an Udasina (indifferent man). Develop the power of endurance. Bear insult, injury with a cool mind. Then only you can be happy in this world. There are as many spiritual Sadhanas as there are individual minds. What suits one mind may not suit another. Raja Yoga will be easy for one mind, while Jnana Yoga will be easy for another. One form of Tapas may suit one mind. A different kind of Tapas will suit another. DAILY SPIRITUAL ROUTINE Here is a daily spiritual routine for whole-time aspirants. Those who work in offices and business-houses can adjust and make necessary alterations according to their convenience and time at their disposal. Japa and Meditation Morning … 4 hoursNight … 4 hrsSvadhyaya (study) … 3 hrsInterview (if need be) … 1 hrAsana and Pranayama Morning … 1 hrNight … 1 hrWalking … 1 hrSleep … 5 hrsService … 1.5 hrsBath, etc. … 1 hrFood … 1 hrRest … 0.5 hr24 hrs A SLIGHTLY DIFFERENT SCHEDULE It is difficult in the beginning to fix the mind on God all the twenty-four hours. As soon as meditation is over, the mind will begin to wander, will try its level best to have its old habits. What are you going to do to check its habits? You must give another Sattvic object for its grasp. It wants variety. Now, study philosophical books for some hours. As soon as study is over, take down notes on what you have studied. You can devote some time in this direction. This will serve to relax the mind. This will form a mental recreation. You can spend some time in serving poor, sick persons, according to your capacity. I give below a time-table for your daily routine: Meditation … 8 hoursStudy … 4 hrsWriting … 2 hrsService … 2 hrsFood, bath, exercise … 2 hrsSleep … 6 hrs24 hrs The most impious of men can, by earnestly devoting himself to God, reach the highest Bliss. “Even if the most sinful worship Me, with undivided heart, he too must be accounted righteous, for he hath rightly resolved” (Gita, IX-30). “Pratijanihi na me bhaktah pranasyati-Know thou for certain that My devotee perisheth not” (Gita, IX-31). What reason, then, is there for despair? Therefore, be up and doing. God will surely crown your efforts with success. Even the vilest of us shall obtain Moksha. Om purnamadah purnamidam purnat purnamudachyatePurnasya purnam-adaya purnam-eva-vasishyateOm Santih Santih Santih OM THAT IS FULL. THIS IS FULL. FROM THAT FULL, THIS FULL EMANATES,TAKING AWAY THIS FULL FROM THAT FULL, THE FULL STILL REMAINS BEHIND.OM PEACE, PEACE, PEACE. HARI OM TAT SAT

Gleamings on Raja Yoga by Swami Sivananda 1. GENERAL Having studied all the Sastras and having pondered over them well again and again, this Yoga Sastra has been found to be the only true and firm doctrine. The person who has control over himself attains verily success through faith; none other can succeed. Therefore, Yoga should be practised with faith, care and perseverance. To the ignorant, the express significance (of the Vedas) is like a thing sunk in mire. It is like the howling of a dog with its eye cast up in the heavens. Persons who stroll through a bazaar street without any longing for the things therein are like those who have sojourned therein. Similarly to persons in full spiritual beatitude, cities and woods will constitute no difference. Through Sanga (attraction of the mind), material objects are caused; through it, all accidents are generated; through it, all desires arise; through it this mundane existence arises. Therefore, it is the renunciation of this Sanga that is said to be Moksha. The mind should think of the Paramatman with whom Union is sought through the path of Yoga comprising Yama, etc., or through logical analysis or through the worship and meditation etc., of Me – but by no other means. So long as the self is related to the body, the organs and Pranas, relative existence, even though unreal, has a semblance of reality for the undiscriminating man. 2. YAMA AND NIYAMA Non-injury, truthfulness, freedom from theft, lust, anger and greed, and an effort to do what is agreeable and beneficial to all beings – this is common duty of all castes. The man of self-control should avoid from a safe distance the company of women as well as of those who associate with the latter, sit in a secluded and congenial place, and ever alert think of Me. No other association causes so much misery and bondage as that of women and those that associate with them. The man of uncontrolled senses, seeing women – the enchantment – created by Lord and being tempted by their blandishments, falls into abysmal darkness, like the moth into the fire. Control speech, control mind, control the Pranas and organs; control also the impure intellect by the purified intellect. Then you will no more return to the world. Yama and Niyama, if rightly practised by men, surely produce results (liberation or material prosperity) according to their desires. 3. ASANA Conquering posture and (through that) controlling the breath, one, ever alert, should collect the mind together and hold it steady through renunciation and systematic practice.Being firm in the unshaken (spiritual) wisdom constitutes Asana. 4. PRANAYAMA There are two means of Yoga to avert the dire melting pains of existence. The two means, viz., true Jnana and control of Prana should, rightly speaking, be classed under Yoga; yet in ordinary usage, the control of Prana alone is called Yoga. Having, through a study of Atma Jnana books, initiated oneself into the good graces of a Guru, after a ceaseless practice of Vairagya and liberation from the trammels of Samsara, if one is filled with non-desires and Brahmic meditation, then through the means adapted for the control of Prana, it will be controlled. Through a long practice of Prana’s control and through the initiations by a Guru, Asana, diet and Dhyana, Prana is controlled. The wise say that the beneficent control of Prana leads to that of the mind, and causes in one equality of vision over all. It generates happiness and will not in the least allow sensual objects to arise in the mind. 5. CONTROL OF MIND A mental wave is never produced by anything that has not been seen or heard of. So the mind of a man who controls his senses is gradually stilled and is perfectly at peace. It is not possible on the part of the one-thoughted to control the mind by sitting up again and again except through the approved means. In the matter of the control of the mind, the effective means are the attainment of spiritual knowledge, association with the wise, the entire abdication of all Vasanas and the control of Pranas. A stainless mind without attractions though engaged in the worldly acts, will never be bound thereby. A mind with attractions, though engaged in innumerable Tapas will ever be in bondage. No power is beyond the reach of the sage who has controlled his mind, senses, nerve-currents and disposition and concentrates on Me. Those Yogins, who are able to control Prana and (therefore) arrest the mind both internally and externally, fly to a great distance. 6. PRATYAHARA The restraining of the mind from the objects of senses is Pratyahara (subjugation of the senses). Contemplating upon everything that one sees as Atman is Pratyahara. Renouncing the fruits of one’s daily actions is Pratyahara. Turning away from all objects of sense is Pratyahara. Dharana in the eighteen important places of the body is Pratyahara. Drawing away of the organs from attaching themselves to the objects of senses is Pratyahara. 7. DHARANA The mind having drawn away from the objects of the senses, the fixing of the Chaitanya on one alone is Dharana. There having made the mind one-pointed with thought, and the functions of the senses subdued, steady on his seat, he should practise Yoga for the purification of the Self. As a lamp in a windless place flickereth not, to such is likened the Yogi of subdued thought, absorbed in the Yoga of Self. As often as the wavering and unsteady mind goeth forth, so often receiving it in, let him bring it under the control of the Self. 8. DHYANA The contemplation of the oneness of consciousness in all objects is Dhyana. Not being troubled by any thoughts of the world then constitutes the Dhyana. It is stated that Dhyana is the firm mind itself, devoid of Vasanas which are of the nature of Chintana (worrying thoughts). Quiescence and Kaivalya pertain to this mind only.

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Success in Kaivalya by Swami Sivananda 1. MIND FIT FOR KAIVALYA Then the mind is bent towards discrimination, and is attracted towards Kaivalya. NOTES The mind which was bent upon worldly things is now bent upon discrimination. Such a mind is naturally attracted towards Kaivalya. The Yogi has no other thought than the idea of Kaivalya. He now knows that the mind or Prakriti is entirely distinct from the Soul or Purusha. He becomes absolutely fearless. All sorrows melt now. All Klesas totally vanish. He feels his absolute freedom now. He has reached the highest goal of life. He has the highest knowledge. 2. THOUGHTS ARE OBSTACLES In the intervals, arise other thoughts from the old Samskaras NOTES Even though the mind of the Yogi is full of the idea of Kaivalya, at intervals the previous Samskaras overpower him. There comes break in his knowledge. All these Samskaras also should be obliterated or entirely wiped out. Then he will have continuous knowledge without any break. This is the meaning of this Sutra. In the interval between one Vritti and another Vritti, extraneous Vrittis born of Purva Vasanas may try to enter as foreign bodies and may break the continuous stream of discrimination and Kaivalya. 3. REMEDY FOR OBSTACLES Their (old Vasanas) destruction is by destroying like the afflictions (described in Sutra II-10). NOTES The Vrittis that manifest in the internal, lose their force and energy gradually and become like burnt seeds and so do not trouble the Yogi. The old Vasanas should be completely destroyed by the same way as the afflictions are destroyed, i.e., by meditation and by resolving the mind back into its primal cause, i.e., by attaining Samadhi. Kaivalya is not a state of negation or annihilation as some foolishly imagine. It is perfect awareness. It is like Amalaka fruit in the palm of the hand. It is the highest state of bliss and knowledge. It is the highest goal of life. It is the eternal life in the spirit or pure consciousness. It is the state of absolute peace, where cares, worries, fears, anxieties, tribulations, sorrows, Vasanas and Trishnas do not torment the soul. It is the state of eternal sunshine and perennial joy. It is a state that cannot be adequately described in words. How can you describe the sweetness of sugarcandy? It is the state which is to be realised and felt through Aparoksha-anubhuti, one’s own experience through Vairagya, Sadhana and Samadhi. When the Purusha has completely disconnected himself from the Prakriti and its effects, when he has realised that his happiness does not depend upon external objects, when he has recognised his own glory and independence, and when he feels his absolute freedom, then alone he has attained Kaivalya. The Purusha realises His own native state of Divine Glory, Isolation or Absolute Independence. He has completely disconnected himself from the Prakriti and its effects. He feels his absolute freedom and attains Kaivalya, the highest goal of Raja Yoga. All Klesha-karmas are destroyed now. The Gunas having fulfilled their objects of Bhoga and Apavarga now entirely cease to act. He has simultaneous knowledge now. The past and future are blended into the present. Everything is ‘now’. The sum total of all knowledge of the three worlds, of all secular sciences is nothing, nothing; it is mere husk when compared to the infinite knowledge of a Yogi who has attained Kaivalya. Glory, glory to such exalted Yogins. May their blessings be upon us all! Om Santi Santi Santih!