The Path of Spiritual Insight by Swami Sivananda Jnana Yoga is the path of knowledge. Moksha is attained through Knowledge of Brahman. Release is achieved through realisation of the identity of the individual soul with the Supreme Soul or Brahman. The cause for bondage and suffering is Avidya or ignorance. The little Jiva foolishly imagines, on account of ignorance, that he is separate from Brahman. Avidya acts as a veil or screen and prevents the Jiva from knowing his real, divine nature. Knowledge of Brahman or Brahma-Jnana removes this veil and makes the Jiva rest in his own Sat-Chit-Ananda Svarupa (Essential Nature as Existence-Consciousness-Bliss Absolute). SPIRITUAL INSIGHT AND INTELLECTUAL KNOWLEDGE The Jnana-Yogin realises that Brahman is the Life of his life, the Soul of his soul. He feels and knows that God is his own Self. He realises that he is one with the Eternal through spiritual insight or intuition, Aparoksha Anubhuti or divine perception, but not through mere study of books or dogmas or theories. Religion is realisation for him now. It is not mere talk. He plunges himself in the deep recesses of his heart through constant and intense meditation�Nididhyasana�and gets the wonderful pearl of Atman, a wonderful treasure much more valuable than all the wealth of the world. Jnana is not mere intellectual knowledge. It is not hearing or acknowledging. It is not mere intellectual assent. It is direct realisation of oneness or unity with the Supreme Being. It is Para Vidya. Intellectual conviction alone will not lead you to Brahma-Jnana (Knowledge of the Absolute). The student of Jnana Yoga first equips himself with four means, viz., discrimination (Viveka), dispassion (Vairagya), the sixfold virtues (Shat-Sampat)�viz., tranquillity (Sama), restraint (Dama), satiety or renunciation (Uparati), endurance (Titiksha), faith (Sraddha) and concentration (Samadhana)�and strong yearning for liberation (Mumukshutva). Then he hears the scriptures by sitting at the lotus-feet of a Guru, who is not only learned in the sacred scriptures (Srotriya), but is also one who is himself well-established in Brahman (Brahma-Nishtha). Afterwards, the student practises reflection, which completely dispels all doubts. Then he practises deep meditation on Brahman and attains Brahma-Sakshatkara. He becomes a Jivanmukta or liberated sage. He is released even while he is in this body. There are seven stages of Jnana or Knowledge: viz.; Aspiration for the Right (Subhechha), Philosophical enquiry (Vicharana), Subtlety of mind (Tanumanasi), Attainment of Light (Sattvapatti), Inner Detachment (Asamsakti), Spiritual Vision (Padarthabhavana) and Supreme Freedom (Turiya). THE ANALOGY OF THE TWO BIRDS There are two birds on the same tree. One is perched at the top and the other below. The bird which is sitting on the top is perfectly serene, silent and majestic at all times. It is ever blissful. The other bird, which is perching on the lower branches, eats the sweet and bitter fruits by turns. It dances in joy sometimes. It is miserable at other times. It rejoices now and weeps after some time. Sometimes it tastes an extremely bitter fruit and gets disgusted. It looks up and beholds the other wonderful bird with golden plumage which is ever blissful. It also wishes to become like the bird with golden plumage, but soon forgets everything. Again it begins to eat the sweet and bitter fruits. It eats another fruit that is exceedingly bitter and feels very miserable. It again tries to become like the upper bird. Gradually, it abandons eating the fruits, and becomes serene and blissful like the upper bird. The upper bird is God or Brahman. The lower bird is Jiva or the individual soul who reaps the fruits of his Karmas, viz., pleasure and pain. He gets knocks and blows in the battle of life. He rises up and again falls down as the senses drag him down. Gradually he develops Vairagya (dispassion) and discrimination, turns his mind towards God, practises meditation, attains Self-realisation and enjoys the eternal bliss of Brahman. It again tries to become like the upper bird. Gradually, it abandons eating the fruits, and becomes serene and blissful like the upper bird. The upper bird is God or Brahman. The lower bird is Jiva or the individual soul who reaps the fruits of his Karmas, viz., pleasure and pain. He gets knocks and blows in the battle of life. He rises up and again falls down as the senses drag him down. Gradually he develops Vairagya (dispassion) and discrimination, turns his mind towards God, practises meditation, attains Self-realisation and enjoys the eternal bliss of Brahman.

Practice of Meditation by Swami Sivananda Meditation is the only royal road to the attainment of salvation or Moksha. Meditation kills all pains, sufferings, the three kinds of Taapas (fevers) and the five Kleshas (sorrows). Meditation gives the vision of unity. Meditation produces sense of oneness. Meditation is an aeroplane that helps the aspirant to soar high in the realms of eternal bliss and everlasting peace. It is a mysterious ladder that connects earth and heaven and takes the aspirant to the immortal abode of Brahman. Meditation is the continuous flow of one thought of God or Atman, like the continuous flow of oil from one vessel to another (Tailadharavat). Meditation follows Concentration. Practise meditation in the early morning from 4 to 6 (Brahma-Muhurta). This is the best time for the practice of meditation. Sit on Padma or Siddha or Sukha Asana. Keep the head, neck and the trunk in a straight line. Concentrate either on the Trikuti-the space between the two eyebrows-or in the heart, with closed eyes. Meditation is of two kinds, viz., Saguna Dhyana (concrete meditation) and Nirguna Dhyana (abstract meditation). In concrete meditation the Yogi student meditates on the form of Sri Krishna, Rama, Sita, Vishnu, Siva, Gayatri or Devi. In abstract meditation, he meditates on his own Self or Atman. Place the picture of Lord Hari with Chaturbhuja in front of you. Gaze at this picture steadily for five minutes, then close the eyes and visualise the picture. During visualisation move the mind on the various parts of Vishnu. See with the mind His feet first, then in the following order: His legs, His yellow silk cloth, His golden necklace set with Kaustubha gem on the breast, the earring Makara Kundala, then the face, then the crown on the head, then the disc in the right upper hand, then the conch in the left upper hand, then the mace in the lower right hand, then the lotus in the lower left hand. Then come down to the feet and repeat the process again and again. Finally fix the mind either at the feet or the face. Repeat the Mantra mentally: “Hari Om” or “Om Namo Narayanaya”. Think of the attributes of the Lord such as Omnipotence, Omnipresence, Purity, etc. Meditate on Om and its meaning with feeling. This is Nirguna Dhyana. Repeat Om mentally. Identify yourself with Atman. Feel, “I am the all-pervading immortal Self or Atman. I am Sat-Chit-Ananda Brahman. I am Sakshi or silent witness of three states and all modifications of the mind. I am pure consciousness. I am distinct from the body, mind, Prana and senses. I am the self-luminous Light of lights. I am the Eternal Supreme Soul. If you have contentment, cheerfulness, patience, unruffled state of mind, sweet voice, one-pointedness of mind, light body, fearlessness, desirelessness, disgust for worldly things, know that you are advancing in the spiritual path and that you are nearing God. Be regular in your meditation. Regularity is the key to success. Regularity is of paramount importance. May you all be established in Samadhi (superconscious state of bliss) through regular meditation!

CONTROL OF MIND By Swami Sivananda Life in this physical plane is a mere preparation for the eternal life of everlasting sunshine and joy which is to come when one gets knowledge of the Self through intense and constant meditation after purifying the mind. This immortal life of supreme joy is described as the ‘Kingdom of Heaven’ in the Bible. That Kingdom of Heaven is within you, in your heart. Realise this Immortal Life, O Susil! by controlling the mind, and enjoy the Supreme Bliss of the Self. The secrets of Yoga Sastra can only be imparted to that student who is Jita-Indriya and Abhyasa-sura, who has devotion to Guru, who has Vairagya, discrimination, who is firm in his determination and who has strong conviction in the existence of God. The mind is single, but it appears dual in dreaming state as the perceiver and the perceived, through the power of Maya or illusion. The mind itself takes the forms of rose, mountain, elephant, rivers, ocean, enemy, etc. Just as heat is inseparable from fire, so also fluctuation is inseparable from mind. It makes the mind restless. The fluctuation is caused by the power of Rajas. It is the fluctuation that causes Asanti (absence of peace of mind). The Bhaktas remove this tossing by Japa, Upasana and worship of Ishtadevata. The power of fluctuation is itself the mind. This fluctuating mind alone is this world. The mind becomes no mind if fluctuation disappears. The mind ceases to exist, if it becomes destitute of this fluctuation. What is called Maya is this fluctuating potency of the mind. Mind does havocs through the power of fluctuation. Fluctuation is Mara or Satan or Vasana or Eshana or Trishna. It was this fluctuation that tempted Visvamitra. It is this fluctuation that brings about the downfall of a struggling aspirant. Destroy this fluctuation through strong Viveka, constant meditation and ceaseless Brahma-Vichara. As soon as fluctuation manifests itself various sorts of imaginations crop up. Imagination co-exists with fluctuation. Imagination is as much dangerous as fluctuation. Fluctuation moves the mind. Imagination fattens the mind. Mind minus fluctuation and imagination is a mere zero. Fluctuation and imagination are the two wings of the mind-bird. Cut the right wing through Atmic enquiry and the left wing through the practice of thoughtlessness. The great bird-mind-will fall dead on the spot immediately. The one dividing wall between the soul and body is mind. If this wall is broken by ceaseless Atmic enquiry, then the Jiva mixes with the Supreme Soul just as the river mixes with the ocean. Close your eyes. Meditate. Open your heart to the inflow of the invisible power. You will find in the Bible “Empty thyself, I will fill thee”. Then you will have abundant, superintuitional knowledge which is beyond the reach of intellect. Just as water freely flows when the tap is turned so also Divine Wisdom will flow freely when the obstacles of ignorance that stand in the way of knowledge are removed. You will get flashes, glimpses of the Divine inspiration, revelation and intuition. You will have to put yourself in a state of quietude by silencing all bubbling thoughts and emotions and connect the mind with the source by withdrawing the mind from sensual objects, just as you do in telephone by turning the switch off and connecting the two persons who want to speak. All duality is of mind. The whole of duality is caused by the imagination of the mind. If all imaginations are withdrawn into the mind itself by constant practice of discrimination, Vairagya (dispassion), Sama, Dama, and Samadhana, you will not experience the dual universe. The mind will become no mind. As it has nothing to cognise, it will rest in the source, the Atman. “My mind was elsewhere, I did not see”. “My mind was elsewhere, I did not hear”; for a man sees with his mind and hears with his mind. The attraction for objects and the ties of various sorts make the man bound to this world. Renunciation of all attractions for objects and breaking up the ties constitute real Sannyasa. That Sannyasi or Yogi who is free from attraction and ties enjoys the infinite bliss, supreme joy and eternal bliss. The mind should be absorbed in the word Om (Pranava). That Yogi or Jnani whose mind is absorbed in Om has no fear whatever. He has reached the goal of life. The fire of meditation rapidly consumes all evils and sins. Then there follows that knowledge of Truth which confers perfections, everlasting peace and immortality. Stop the Vrittis through constant and steady practice. The mind will become no mind. You will attain Yogarudha State (the Absolute state). The seeds of Avidya in the form of potential tendencies which are embedded in the mind are all burnt to ashes when the mind rests in the Truth during Samadhi. The fire that burns is the fire of knowledge of Atman (Jnana-Agni, Yoga-Agni). When the Yogi has attained the last stage of meditation, when he has entered into Asamprajnata Samadhi, he becomes a Jivanmukta in this very life. The fire of Yogic Samadhi burns all Samskaras in toto. There are now no seeds for rebirth.

Mind and Its Mysteries by Swami Sivananda Just as a busy officer works alone in a room by closing all the doors, so also the busy mind works alone in a dream by shutting out all the doors of the senses. Mind is a power born of the soul. It is through mind that the Lord manifests Himself as the differentiated universe with heterogeneous objects. Mind is merely a bundle of thoughts. Of all thoughts the thought ‘I’ is the root. Therefore, mind is only the thought “I”. Mind is nothing but a collection of Samskaras or impressions. It is nothing but a bundle of habits. It is nothing but a collection of desires arising from contact with different objects. It is also a collection of feelings aroused by worldly botherations. It is a collection of ideas gathered from different objects. Now these desires, ideas and feelings constantly change. Some of the old desires are constantly departing from their storehouse of the mind, and new ones are replacing them. In the waking state, the seat of the mind is the brain; in the dreaming state the seat of the mind is the cerebellum; in the deep sleep state it rests in the heart. Mind always attaches itself to something objective. It cannot stand by itself. It is only this mind that asserts itself as ‘I’ in this body. The things that we perceive all round us are only mind in form of substance. manomatram-jagat manah-kalpitam jagat. Mind creates. Mind destroys. The occult phenomena that take place in the mental world are all based on scientific laws. Occultists and Raja Yogins should have a comprehensive intelligent understanding of these laws. Then only will they be able to control the psychic forces easily. Practice of telepathy, thought-reading, hypnotism, mesmerism, distant healing, psychic healing, etc., clearly proves that mind exists and that a higher developed mind can influence and subjugate the lower minds. From the automatic writing and the experiences of a hypnotised person, we can clearly infer the existence of subconscious mind which operates throughout the twenty-four hours. If an idea is planted in the mind, it grows at night through the operation of the subconscious mind. The subconscious mind never takes any rest. It works vigorously throughout the twenty-four hours. Those who know how to manipulate this subconscious mind can turn out tremendous mental work. All geniuses have control over their subconscious mind. You must understand the ways of extracting work from the subconscious mind. Subconscious mind is a wonderful underground mental factory. Mind is the greatest force on this earth. He who has controlled his mind is full of powers. He can bring all minds under his influence. All diseases can be cured by psychic healing. One is struck with awe and wonder at the marvellous and mysterious powers of the mind of a man. The source or home or support of this mysterious mind is God or Atman. Any action that is done by the physical body is the outcome of a preconceived idea. The mind thinks, plans and schemes at first. Then the action manifests itself. He who invented a watch at first had all ideas in his mind about the construction of the lever, various wheels, dial, minute-hand, second-hand, hour-hand, etc. These ideas materialised later on into actuality. A spark of light presents the appearance of a continuous circle of light if it is made to rotate quickly. Even so, though the mind can attend but to one thing at a time, either hearing or smelling, though it can admit of but one kind of sensation at a time, we are led to believe that it does several actions at a time, because it moves from one object to another with tremendous velocity, so rapidly that its successive attention and preception appear as a simultaneous activity. The best philosophers and seers (Rishis and sages) are unanimously agreed that the mind cannot actually attend to more than one thing at a time, but it only appears to be doing so when it is shifting with prodigious rapidity backward and forward from one end to the other. Change of thought, relaxation of mind by dwelling on thoughts of pleasant objects, cheerfulness, Sattvic food, mental recreation of Sattvic nature are necessary for mental health. The mind assumes the shape of any object it intently thinks of. If it thinks of an orange it assumes the shape of an orange. If it thinks of Lord Jesus on the Cross it assumes the shape of Lord Jesus on the Cross. You must train the mind properly and give it proper pure food for assimilation. Have a Divine background of thought or mental image. If all the thoughts are eliminated, then there remains nothing which can be called mind. So thoughts are the mind. Again there is no such thing as world, independent of and apart from thoughts. Two thoughts, however, closely related to one another, cannot exist at the same time. The mind becomes that on which it dwells. This is an immutable psychological law. If you begin to think about the Dosha or defects of a man, for the time being at least your mind dwells on the bad qualities and becomes charged with these qualities, whether the man possesses these bad qualities or not. This may be your vain imagination only through your wrong thinking, wrong Samskaras or wrong (bad) habits of the mind. He may not possess even a bit of the bad qualities which you have superimposed on him through ill-will or some form of jealousy or petty-mindedness or habitual Dosha-Drishti or fault-finding nature. Therefore, give up the dangerous habit of censuring others and finding fault in others. Praise others. Develop the power or vision of finding only good in others. Do not bark like a wild dog about the bad qualities of others. Glorify others. You will grow spiritually. You will be liked, honoured and respected by others. Deep sleep (Sushupti) is not merely a state

Raja Yoga by Swami Sivananda Mind is a mysterious something which is really nothing but does everything. It is born of Maya. It is a product of ignorance. It is a compound of Vasana and Sankalpa. It is a mixture of worry and fear. It is a solution of Ahamkara. It is a confection. Absolute and relative Manifestations. 　 ATMA or SPIRIT Absolute INTUITIONALWILLMIND Plane PRANAMATTER Relative manifestations Matter, Prana and Mind are the three relative manifestations of the Absolute. Prana is really a modification or manifestation of Mind. Prana is Kriya Sakti or faculty of actions. Matter emanates from Prana. Prana proceeds from mind. Matter is below Prana. Prana is above matter but below mind. Prana is positive to matter but negative to mind. Mind is positive to both Prana and matter but negative to will. Will is the centre of the ego. Will is the General-in-chief which directs the mind and Prana to all parts and in all directions. Intuition is above reason and is the channel of communication between man and spirit. Development of the Will-power by autosuggestion is the basic principle of Raja Yoga or Vedanta. Superconscious Mind is the realm or Spirit of Life.METAPHYSICS OF THE INNER MAN The Physical body, the astral body, Prana, intellect or Buddhi, the instinctive mind, the spiritual mind and the spirit are the seven principles of man. Buddhi is pure reason. The seat of Buddhi is just below the crown of the head in the pineal gland of the brain. Buddhi is manifested only in those persons who have developed right intuitive discrimination or Viveka. The ordinary reason of the worldly people is termed practical reason, which is dense and has limitations. Prana is the vital force, life-energy or Jiva-Sakti. It is the eternal symbol of God or Brahman. It is Hiranyagarbha or Golden Son of God. It is the link between the astral and physical bodies. Prana is divided into physical Prana and psychic Prana. Breathing is external manifestation of physical Prana. All thoughts are due to the vibrations of psychic Prana in the Chitta. The causal body or Karana Sarira is the support for the astral and physical bodies. Will is Para Sakti. Get this Sakti-you will get Sat or Existence. Chitta is the subconscious mind. It has two layers. One layer for emotion and the other for passive memory. The instinctive mind is the lower nature of human beings. It is the desire mind or Kama Manas. The Spiritual mind is the higher Manas. The seat of the mind is the heart. The mind connected to the Somachakra of the lowermost portion or undersurface of the brain is termed the organ of understanding. By Manonasa or annihilation of the mind is meant the destruction or dissolution of the lower nature, desire-mind. Sankhya Buddhi or Buddhi in the light of Sankhya philosophy is will and intellect combined. Mind is microcosm. Mind is Maya. Mind occupies an intermediate state between Prakriti and Purusha, matter and Spirit.TAME THE SIX WILD BEASTS You have a whole menagerie within, with the lion, the tiger, the serpent, the elephant, the ape, and the peacock. Bring them to subjection. The beauty of the flesh is really due to the life-giving principle Prana. The beauty is attributable to the light that emanates from Atman. The nasty body with oozing discharges from nine gutters is composed of five elements, is Jada-Vastu and Apavitra. Always entertain this idea. Have a clear-cut, well-defined image-picture like this. You will conquer lust by such a mental drill. If you understand the doctrine of unity in variety, if you know there is only one Matter, one Energy, one Mind-substance, one Life, one Existence, Sat, one Reality, and if you entertain always such a thought, you can control Krodha. If you remember that you are only an instrument in the hands of God, that God is everything, God does everything, God is just, then you can get rid of Ahamkara. You can annihilate Dvesha by Pratipaksha Bhavana. Look to the brighter side of persons. Ignore the dark aspect. Emotion is a motive power like the steam of an engine. It helps you in your evolution. Had it not been for the presence of emotion you would have passed into a state of passivity or inertia. It gives a push for action or motion. It is a blessing. But you must not become a prey to emotions. You must not allow the emotions to rule over you. You must not allow them to bubble out. You must purify and calm the surging emotions. You must allow it to rise slowly and subside quietly from the mind-ocean. You must keep the emotion under perfect control. Do not mistake physical sensations for higher sublime emotions. Do not be carried away by emotions. There are certain people who like to hear some new sensational events just to arouse their emotions. They live on emotions, otherwise they feel quite dull. This is a great weakness. This must be eradicated if they like to have a calm, quiet life. All evil qualities proceed from anger. If you control anger, all evil qualities will vanish by themselves. Ahamkara, Sankalpa, Vasana, Prana have intimate connection with the mind. There cannot be any mind without these four. Prana is the life of the mind. Ahamkara is the root of the mind. Sankalpas are the branches of the tree mind. Vasana is the seed of mind. This deep-rooted tree of Samsara of dire Ajnana which ramifies in various directions with branches full of flowers, tendrils, fruits, etc., has the mind as its root. If this root-mind is destroyed, the tree of Samsara, this tree of birth and death will be destroyed. Cut this root-mind with the axe of Brahma-Jnana. Chop off the branches-the Sankalpas-with the knife of Vichara-Viveka. The ever-restless mind becomes quiescent when all desires vanish. Desire raises Sankalpas (thoughts). Man performs actions for acquiring the desired objects. Thus he is caught up in the wheel of Samsara. The

An Exact Science by Swami Sivananda Raja Yoga is an exact science. It aims at controlling all thought-waves or mental modifications. It concerns with the mind, its purification and control. Hence it is called Raja Yoga, i.e., king of all Yogas. It is otherwise known as Ashtanga Yoga i.e., Yoga with eight limbs. The eight limbs of Ashtanga Yoga are: Yama (self-restraint), Niyama (religious observances), Asana (posture), Pranayama (restraint of breath), Pratyahara (abstraction of senses), Dharana (concentration), Dhyana (meditation) and Samadhi (super-conscious state). Yama is practice of Ahimsa (non-injury), Satya (truthfulness), Asteya (non-stealing), Brahmacharya (celibacy) and Aparigraha (non-covetousness) in thought, word and deed. This is the foundation of Yoga. Niyama is observance of the five canons viz., Saucha (internal and external purity), Santosha (contentment), Tapas (austerity). Svadhyaya (study of religious books and repetition of Mantras) and Ishvara-Pranidhana (worship of God and self-surrender). Cultivate Maitri (friendship with equals), Karuna (mercy towards inferiors), Mudita (complaisancy towards superiors), Upeksha (indifference towards wicked people). You can eradicate jealousy and hatred and attain peace of mind. Ascend the ladder of Yoga patiently through its different rungs and attain the highest summit of the ladder, i.e., Asamprajnata Samadhi, wherein all Samskaras (impressions) which bring about successive births are absolutely fried up. If you really aspire to unfold the lurking divinity within, if you really want to get rid of the meshes of this Samsara, you must know the technique of thought-control which is embodied in the system of Raja Yoga. You must know the ways of right living, right thinking, right speaking and right acting. You must practise the five rules of Yama or right conduct or Sadachara. You must know how to withdraw the mind from external objects and fix it on one point. You must know the right method of concentration and meditation. Then alone you can be really happy. Then and then alone, you will have power, independence and suzerainty. Then and then alone, you will attain immortality, freedom and perfection. A knowledge of the ways and habits of the mind, its operations, the laws of the mind and the methods of mind-control and mental discipline is very necessary if you want to enjoy real happiness and peace of an unruffled and abiding nature. Practise Raja Yoga, control the thoughts, discipline the mind, meditate regularly and attain independence, immortality, freedom and perfection.

Raja Yoga by Swami Sivananda Mind is a mysterious something which is really nothing but does everything. It is born of Maya. It is a product of ignorance. It is a compound of Vasana and Sankalpa. It is a mixture of worry and fear. It is a solution of Ahamkara. It is a confection. Absolute and relative Manifestations. 　 ATMA or SPIRIT Absolute INTUITIONALWILLMIND Plane PRANAMATTER Relative manifestations Matter, Prana and Mind are the three relative manifestations of the Absolute. Prana is really a modification or manifestation of Mind. Prana is Kriya Sakti or faculty of actions. Matter emanates from Prana. Prana proceeds from mind. Matter is below Prana. Prana is above matter but below mind. Prana is positive to matter but negative to mind. Mind is positive to both Prana and matter but negative to will. Will is the centre of the ego. Will is the General-in-chief which directs the mind and Prana to all parts and in all directions. Intuition is above reason and is the channel of communication between man and spirit. Development of the Will-power by autosuggestion is the basic principle of Raja Yoga or Vedanta. Superconscious Mind is the realm or Spirit of Life.METAPHYSICS OF THE INNER MAN The Physical body, the astral body, Prana, intellect or Buddhi, the instinctive mind, the spiritual mind and the spirit are the seven principles of man. Buddhi is pure reason. The seat of Buddhi is just below the crown of the head in the pineal gland of the brain. Buddhi is manifested only in those persons who have developed right intuitive discrimination or Viveka. The ordinary reason of the worldly people is termed practical reason, which is dense and has limitations. Prana is the vital force, life-energy or Jiva-Sakti. It is the eternal symbol of God or Brahman. It is Hiranyagarbha or Golden Son of God. It is the link between the astral and physical bodies. Prana is divided into physical Prana and psychic Prana. Breathing is external manifestation of physical Prana. All thoughts are due to the vibrations of psychic Prana in the Chitta. The causal body or Karana Sarira is the support for the astral and physical bodies. Will is Para Sakti. Get this Sakti-you will get Sat or Existence. Chitta is the subconscious mind. It has two layers. One layer for emotion and the other for passive memory. The instinctive mind is the lower nature of human beings. It is the desire mind or Kama Manas. The Spiritual mind is the higher Manas. The seat of the mind is the heart. The mind connected to the Somachakra of the lowermost portion or undersurface of the brain is termed the organ of understanding. By Manonasa or annihilation of the mind is meant the destruction or dissolution of the lower nature, desire-mind. Sankhya Buddhi or Buddhi in the light of Sankhya philosophy is will and intellect combined. Mind is microcosm. Mind is Maya. Mind occupies an intermediate state between Prakriti and Purusha, matter and Spirit.TAME THE SIX WILD BEASTS You have a whole menagerie within, with the lion, the tiger, the serpent, the elephant, the ape, and the peacock. Bring them to subjection. The beauty of the flesh is really due to the life-giving principle Prana. The beauty is attributable to the light that emanates from Atman. The nasty body with oozing discharges from nine gutters is composed of five elements, is Jada-Vastu and Apavitra. Always entertain this idea. Have a clear-cut, well-defined image-picture like this. You will conquer lust by such a mental drill. If you understand the doctrine of unity in variety, if you know there is only one Matter, one Energy, one Mind-substance, one Life, one Existence, Sat, one Reality, and if you entertain always such a thought, you can control Krodha. If you remember that you are only an instrument in the hands of God, that God is everything, God does everything, God is just, then you can get rid of Ahamkara. You can annihilate Dvesha by Pratipaksha Bhavana. Look to the brighter side of persons. Ignore the dark aspect. Emotion is a motive power like the steam of an engine. It helps you in your evolution. Had it not been for the presence of emotion you would have passed into a state of passivity or inertia. It gives a push for action or motion. It is a blessing. But you must not become a prey to emotions. You must not allow the emotions to rule over you. You must not allow them to bubble out. You must purify and calm the surging emotions. You must allow it to rise slowly and subside quietly from the mind-ocean. You must keep the emotion under perfect control. Do not mistake physical sensations for higher sublime emotions. Do not be carried away by emotions. There are certain people who like to hear some new sensational events just to arouse their emotions. They live on emotions, otherwise they feel quite dull. This is a great weakness. This must be eradicated if they like to have a calm, quiet life. All evil qualities proceed from anger. If you control anger, all evil qualities will vanish by themselves. Ahamkara, Sankalpa, Vasana, Prana have intimate connection with the mind. There cannot be any mind without these four. Prana is the life of the mind. Ahamkara is the root of the mind. Sankalpas are the branches of the tree mind. Vasana is the seed of mind. This deep-rooted tree of Samsara of dire Ajnana which ramifies in various directions with branches full of flowers, tendrils, fruits, etc., has the mind as its root. If this root-mind is destroyed, the tree of Samsara, this tree of birth and death will be destroyed. Cut this root-mind with the axe of Brahma-Jnana. Chop off the branches-the Sankalpas-with the knife of Vichara-Viveka. The ever-restless mind becomes quiescent when all desires vanish. Desire raises Sankalpas (thoughts). Man performs actions for acquiring the desired objects. Thus he is caught up in the wheel of Samsara. The

Faith in God By Swami Sivananda Reason is impotent. Faith is omnipotent. Weak reason is defeated by strong reason. A Bhakta with faith can enter the innermost chambers of the Lord as Sudama did. Do you not take for granted many things in Geometry? The teacher says: “A line has length but no breadth. A point has position (space) but no magnitude.” Is this really correct? Do you argue these points in any way? You simply take these for granted. Is this not blind faith? Then again, how do you know that this man is your father? Mother only knows your real father, she points out: “He is your father.” You have accepted it. Is this not blind faith? Though you are not able to see the sun on account of the clouds, yet the sun exists. Though you are not able to see the mind that is hidden in the brain, the electricity in the wires, the child in the womb, butter in the milk, fire in the wood, yet the mind, electricity, child, butter and fire respectively do exist. Even so, though you are not able to see God who lies concealed in these forms on account of the impurities in the mind, yet God does exist. Although we cannot see the stars in the daytime, yet we know that there are stars. Even so, though we cannot see God with these physical eyes, we can infer that God is hidden behind these names and forms. Sometime you are in a peculiar dilemma or pressing pecuniary difficulty. Help comes to you in a mysterious manner. You get the money just in time. Every one of you might have experienced this. You exclaim at that moment in joy: “God’s ways are mysterious indeed. I have got now full faith in God. Upto this time I had no faith in God.” Brahman or the Self or the Immanent God cannot be demonstrated as He is beyond the reach of senses and mind, but His existence can be inferred by certain empirical facts or common experiences in daily life. A certain lady had a fall from the third storey. Underneath there was a bed of sharp angular stones. She would have received serious injuries, but she was miraculously saved. She herself expressed: “I felt the warm embrace by some invisible hands. Some mysterious power saved me.” Instances like this are not uncommon. An advocate had no faith in God. He developed double pneumonia. His last breath stopped. His wife, son and relatives began to weep. But he had a mysterious experience. The messengers of Yama caught hold of him and brought him to the court of Lord Yama. Lord Yama said to his messengers: “this is not the man I wanted. You have brought a wrong person. Send him off.” He began to breathe after one hour. He actually experienced that he left the body, went to the court of Yama and again re-entered his physical body. This astonishing experience changed his entire nature. He developed intense faith in God and became a religious man. He is still living in the United Provinces. Another Advocate had a similar experience but there is some change in this case. He was also an atheist. He was brought by the messengers to the Durbar of Yama. This Advocate asked Yama: “I have not finished my work in the physical plane. I have to do still more useful work. Kindly spare me life now.” His boon was granted. He was struck with wonder by this strange experience. His nature also was completely changed. He left the legal practice at once. He is devoting the remaining portion of his life in selfless service and meditation. He is still living in South India. Damaset, father of Nam Dev, used every day to visit the temple of Vittoba at Pandarpur and worship Him with fruits or rice, etc. He went to a neighbouring village one day on some urgent business. Gona Bai, mother of Nam Dev gave the offerings to Nam Dev and asked him to go and offer them to Vittoba. Nam Dev took the articles of worship and placed them before the image of Vittal or Lord Krishna and requested Him to eat the same. When he found that the image was silent, he wept bitterly in acute agony. Then Vittal appeared in human form and actually ate the offering in order to please His child-devotee. Faith and devotion can work wonders. The Lord becomes a slave of devotees. Feel the help from the invisible hands of God during worldly activities. The Lord is always with you. He is watching all our activities and thoughts. Children fall from the upper stories. They are saved miraculously. In motor-car accidents and various other catastrophies people are saved in a mysterious manner, through the timely help from the inevitable hands of the hidden power (God). Every one of you might have had this kind of experience. When you are in great difficulty, He sends you money in a mysterious manner from some unexpected source. You feel His presence and His invisible hands. But you forget Him immediately when your pocket is full. Do not argue. You will not gain anything. Sit before your spiritual preceptor or Mahatma quietly and meditate for one hour. Let the soul speak to the soul. All your doubts will be cleared by themselves. You will have good experiences. You will enjoy peculiar peace. There will be a holy thrill of joy in your heart. This is the way for your spiritual growth.

Who Is A Devotee? by Swami Sivananda He who has no attachment for the objects of the world, who is free from egoism, lust, anger, who repeats the Name of the Lord, who serves the poor and the sick with Atma Bhava, who does Kirtan daily, who serves the Bhaktas with Narayana Bhava, who loves all, is a devotee of Lord Hari. A true Bhakta or devotee cares not at all even for salvation or liberation. His heart is filled only with the true love of God. He spends his days and nights in incessant thought of the Lord. He never indulges in any thought of liberation or Mukti. He renounces Mukti even. A devotee of Hari is always meek and humble. Name of God “Hari” is always on his lips. He sheds profuse tears when he is alone. He is very pious. He is very friendly to all. He has equal vision. He does good always. He never hurts the feelings of others. He has a spotless character. He never covets the property of others. He sees Hari in all beings. Though there is heavy rain on all sides, the Chakori bird looks for water somewhere else. Even so, the Bhaktas look for their joy at the Lotus Feet of Lord Hari only, even though sensual objects go round them on all sides. The language of the heart and soul is the same everywhere. Devotees of the whole world have one creed and one language to express their feelings and experiences. Those who are endowed with Supreme devotion, who are stainless, who are beyond virtue and vice, who are perfectly calm and self-controlled, whose senses are under perfect subjugation, directly reach Lord Hari or Vasudeva without passing through the three stages; but those who are not equipped with perfect devotion pass through Aditya Mandala (sun’s orb), Aniruddha, Pradyumna and Sankarshana. According to Bhagavata, there are three kinds of Bhaktas. “He who beholds his own beloved deity in every object and vice-versa and feels consequently a sense of fullness everywhere is a superior devotee. He who loves God and is friendly to his devotees, kindly to the ignorant and indifferent to his own enemies is a middling devotee. He who, from traditional faith, worships Hari in images, but has no respect for His devotees or others, is an inferior Bhakta.” The devotees of God all over the world have indeed an unseen eternal link that unites them in the great service of waking up humanity to the consciousness of the Divine. All Glory be unto the Lord. The language of these Bhaktas of different climes is one. It is the language of heart. In them all differences have melted. Through devotion and communion with the Lord, the Bhakta obtains all those powers which come to men through birth or drugs or Tapas (austerities) or Mantras. The glory of a Bhakta is ineffable. Even the Lord becomes a slave of His devotees. Victory to Lord Hari. Glory to His Name. Glory to the devotees who sing the glory of the Lord and the glory of His Name.

Develop Cosmic Love by Swami Sivananda O man, where do you search for God? All these forms are manifestations of the Lord. See the Lord in these forms. If you serve all beings with Narayana Bhava, you really serve the Lord. Service of humanity is service of the Lord. Service of humanity is really worship of your tutelary Deity (Ishta Devata). If you cannot love and serve these manifestations of the Lord or visible gods, how will you be able to serve and love the unseen? If you want to enjoy really the supreme bliss of the non-dual Self, if you want to become a real, practical Advaita Vedantin or a sage, try to comfort the sorrowful, help the poor, heal or nurse the sick. Can any one who attempts to behold or realise the one Self hidden in all beings keep quiet without serving the humanity? All forms are the manifestations of the one Supreme Lord. All bodies belong to Him. When you shampoo the legs of a sick person, remember that you are shampooing the legs of the Lord, the legs of Virat or Saguna Brahman. Serve the animals also. Develop compassion and love for all creatures. How can you worship God who is in all creatures unless you honour and respect everybody? Treat everybody with respect. View all with an equal eye. Do virtuous actions. Behold the Lord in all beings. Bow to all beings. Have intense and exclusive devotion for the Lord. Centre your thoughts exclusively on Him. Desire nothing, not even Moksha. You will soon overcome death and reach the fearless Abode of Eternal Bliss and Supreme Peace. Brahman is like the sun, Ganga and the mango tree. Sun sheds its light on the wicked and the virtuous. A rogue and a saint can drink the water of the Ganga. The mango tree gives its fruits both for the care-taker and the man who cuts its branches. Develop equal-vision (Samadrishti) like the sun, the Ganga and the mango tree. Though names and forms are different, the underlying substance or essence is one and the same. All these names and forms are hanging or floating in this essence. Hence we are all united at the common base. Universal brotherhood aims at the establishment of this unity only. It lifts the individual to a non-dual state and brings Advaitic feelings (Brahmic consciousness). Love and serve thy neighbour. Gladly and willingly give to others of what you most desire for yourself. This will develop cosmic love, unity, and equal-vision in you. You will soon attain Brahma Jnana (wisdom of the Self). You will soon see the Self in all beings, and all beings in the Self (Samyag Drishti). Just as a mother who has lost her nine sons loves her only son immensely, so also you will have to develop boundless love for all beings. This is the highest qualification for an aspirant. The astral body of one who has this boundless love will shine with fine brilliant lustrous colour. There will be a glow of ineffable splendour. Be kind to all. Love all. Never hurt the feelings of others. Be one with all. Destroy clannishness. Serve all. Respect all. Share with others whatever you possess (physical, mental and spiritual). Take the whole world as the form of Narayana (anekarupa-rupaya vishnave prabha-vishnave). Bow before the world and everybody with folded hands. Give up the ideas of barber, washerman, cobbler, etc. Barber is Narayana. Cobbler is Narayana. Bow with folded hands before a scavenger and feel that you are actually bowing to Lord Narayana. Those who are shy can bow mentally. The former one is the best practice to develop equal-vision. By the former practice, you can experience the essence of Vedanta Jnana Samadarshitva, the spirit of equality. You may be prepared to give up your life for a good cause. You should be prepared to give up your life for the sake of your enemy even. Then only you can realise unity. Even if a man hates you, you must love him. You must love all. You must love a thief, a drunkard, a rogue and a vagabond. Just as perfume emanates from jasmine, the sweet perfume of love should emanate from you and flow towards all in all directions. Then only is it termed universal love or cosmic love (Visva Prema). Then only you have an expanded heart. The Ganga gives you always cool, pure water. It does not expect anything from you in return. The sun sheds its light to all without anticipating any reward. Derive lessons from them. Always give, give. Ask nothing in return. Expect nothing in return. Do not expect even appreciation, approbation or recognition. Vibrate joy all around. Radiate cheerfulness on all sides. Feel the unity or oneness with all. Love all. Give. Sing with the birds. Laugh with the Sun. Smile with the blue expansive sky, the visible representative of Akanda Brahman. Chant OM with murmuring Ganga and the blowing breeze. Roar with the thunder. Dance with the trees. Breathe with the trees and flowers. Enjoy the Upanishadic beauty and feeling in the utterance “sarvam khalvidam brahma�all indeed is brahman.” expand. grow. grow. You cannot remove ignorance through Karma, because Karma is not the opposite of ignorance or its enemy or antidote. It is knowledge alone that can dispel ignorance. Just as heat removes shivering from cold, so also the fire of knowledge destroys Ajnana. Therefore, exert to get knowledge of unity. Brotherhood Bhava leads to the attainment of Vedantic Unity or oneness in the long run. Every act of purification in any sect or community promotes the well-being of the whole, of which they form a part and therefore desire encouragement. A Jnani is only an ideal Karma Yogi. A Jnani only can perform actions with perfect Nishkamya spirit. See how Raja Janaka lived. He lived the life of a practical Vedantin while ruling the kingdom. You cannot conceive of any man busier than Raja Janaka. He was ruling