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Kaivalya Darsanam


Jnanavatar Swami Sri Yukteswar Giri


Seventh E d z t t ~ ~ 1972 r~ Thzrd Pnntirrg 1 97 7

Authorized b v the I n ternat i c > . t l z r f lt>ut~lic-at ions Council of Self-Realization F e I l c ~ ~hip rs

All rlghts reserved, including t.hc r-ight ti, reproduce this k ~ c o ~r ka n ) : portio~ls thex-tmf in any form. For infc~rrrlationwrite t o : Self-Realization Fellowship, 5880 Sax1 Rafael Avc-., Los Angeles, California 90065, L I . S . A ,

Copyright 1949, in the United States ~k Ar11eric.a b y Self-Realization Fellowship (Yogoda Satsanga ,%ciery o f I ncirzi)

I S B N 0-876 12-0 15-6 Prtrited z7t Unzted S8utr.s (if Am- w u L~brarv o f Congress Catalog N u n ~ b e r 77-88199

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the Sar~khyaphilosophy of India." a n d ( L Z I C L ~ U Y . Entering a state of true illumination. frorn . It is o w i n g to Jnanavatar Swami Sri Yukteswar's unerring spiritual insight that it n o w becomes possible. Jnanavatar* Swami Sri Yukteswar ( 1855. was eminently fitted to discerr1 the underlying unity between the scriptures of Christianity and of Sanatan Dharma.s Note) * "Incarnation of Wisdon~". R m e l n t i o ~ ~ and . "wisdom. M y g u r u h a . Placinq the holy texts on the spotless table o f his mind.FOREWORD Prophets o f all lands and ages have succeeded in their God-quest.1936) of Serampore. others hidden o r symbolic-of the same basic truths of Spirit. although outwardly differing by reason of the variegated cloaks of words. nirbiknlpa sarnadhi. incarnation. these saints have realized the Supreme Reality behind all names and fbrrns. These. are all expressior~s -some open and clear.~"divine . C Sanskrit jnann. to establish a fundamental harmony between the difficult biblical book." (P?&bl&hm'. he was able to dissect thern with the scalpel of intuitive reasoning. Their wisdom and spiritual counsel have become the scriptures o f the world. and ti? separate interpolations and wrong interpretations of scholars from the truths as originally given b y the prophets. through this book.

the holv gurudetra of Lahiri Mahasaya.rudeun has explained i r l his irltroduction. 1 have written about the Christlike lives of these three great nlas tel-s in m y book. w h o in turn bras the gurudeva of Sri Yukteswar. Autohiogrufhy o f a Ibgi (Los Anqcles: <. Self. nr d n 249 Dwapara (A. Param aha F L . J6ga ~ Y.D.Realization ~ e l l o w s h i ~ ) . The Sanskrit sufras set for-th it1 T ~Holy P Science will shed much light o n the Bhagavad-Gita as well as on other great scriptures of I n c l i a . 1949) .As my gu. these pages w e r e written by h i m in obedience to a request made b y Babz?ji.

gving for the first time a translation of all the Sanskrit sutras set down b y Swami Sri Yukteswar in Devanagari script. an appendix prepared b y Self-Realization Fellowship was added to the 1963 edition. '1972 LA)^ . With the resetting o f the type for the 1972 edition. SELF-REALIZATION FELdLOWSHIP A ~ ~ q e l eCalifornia s. it was possible to arrange the book so that the Sanskrit rendition of each sutra (precept summarizing Vedic teaching) is followed by its English translation and thereafter by the commentary of' Swami Sri Yukteswarji.Note to the Seventh Edition For the benefit of Western readers. May 4.

Bihar. when this hook was WI-itterl.u t hhas ) beer-. and that there is but one Coal admitted by all scriptures. (Puhluher3 Note) . H e txlonged to the GL~ Curnounrain") ' brarich of the Swarni Order. son of' Kshetr-anath arlci Kactarrrt~ir~i o f the K. 'The purpose of this lmok is to show as clearly as possible that there is an e s s e ~ ~ t i a un l i t y in all religions.. has evolved. this exposition has bee11 pub1 ished for the henefit of the world. wr-itten b y Priva Narh Swami." H e was later.tx-ar- family. author the ~itle of "Swatni. At the request in Allahabaci cjf the Great Preceptor (Mahavatar Babaji) near the end of the 194th y e a r o f the present Ihvapara Y u g a .an n tr tn (esposit ion of' Final T ~ .INTRODUCTION This K i ~ i z ~ n h Dnr-. B u t this basic truth is one not easily cornprehencieci. T h e d i s n into the Swarr~i Orcier b y the 1Vlnharita (rr1orxaster-y head) of Buddha Gaya. Bahali gave the. that there is but one method b y which the world. that there i s no difference irt the truths irlculcated b y the various faiths. both external and internal. alxd took the monastic r-larne of Sri Yukttsswar-.

and to help in binding them together. storms and buffets touch it not. having once renounced the world.cord existing between the different religions. and the ignorance of men. Only a few specially gifted persons can rise superior to the influence of their professed creeds and find absolute unanimity in the truths propagated by all great faiths. ignorance widens the gulf that separates one creed from another. is a site for the congregation of worldly men and of spiritual devotees at the time of Kumbha Mela. This task is indeed a herculean one. but at Allahabad I was entrusted with the mission b y a holy command. Allahabad. Situated as it is on the beach of the world. So a place there must be where union between the two sets i s possible. Tirtha affords such a meeting place. Wordly men cannot transcend the mundane limit in which they have confined themselves. deign to come d o w n and mix themselves in its turmoil. Yet men who are wholly engrossed in earthly concerns stand in definite need of help and guidance from those holy beings who bring light to the race. the sacred Prayuga Tirtha. nor can spiritual devotees. and Saraswati rivers. make it almost impossible to lift the veil and have a look at this grand verity. The creeds foster a spirit of hostility and dissension. the sadhus (ascetics) with a message for the benefit of humanity find a Kumbha Mela to be an . The object of this book is to point out the harmony underlying the various religions. Jarnuna. the place o f corlfluence o f the Ganges.

Lahiri M a h a s a ~ aof' . rnen living in distant parts of the world-Europe and America-professing different creeds. s o far as intelligence is concerned. this was our first meeting. "gurubeyond."hence the guru of one's guru.rve spoke o f the particular class o f inen w h o now frequent these places o f pilgrimage. Babaji. and ignorant o f the real significance of the Ku~nbhahlela. though famous for their investigations in the realms o f science and philosophy. . alas. I was summoned by a Inan and was afterwards honored by an interview with a great holy person. I humbly suggested that there were men greater by far in intelligence than most o f those then present. Maharaj. wedded in many cases to ragk rnaterialism. During my conversation with Bahaji. As I was walking along the bank of the Ganges. literally. The suffix j i denotes respect. This holy personage at the K u m h l u ~ M~ba was thus my o w n paramguruji ~ n c ~ h a m * j though . Some o f them. 'great king.ideal place to impart instruction to those w h o can heed it. the gurudeva of my own guru. Banaras. A message o f such a nature was I chosen to propagate when I paid a visit to the Ku8rttbhniLIelc~ being held at Allahabad in January 1894. do not recognize the essential unity in reliParamguru. They were men fit to hold communiorl with the spiritual devotees." is a title often added to the names of exceptional spiritual personages. (PublisherS Note) . yet such i~~tellectual men in foreign lands were.

imposed on me the task ot' this book. according to the four stages in the development of knowledge. But to attain this. The highest aim of religion is Atmaj n a n m . All creatures. and Bliss. These purposes or goals are the subject for discussion in the secolld section of the book. knowledge of the external world is necessary. from the highest to the lowest in the link of creation. SelGknowledge. honoring me with the title of Swami. The professed creeds serve as nearly insurmountable barriers that threaten t o separate mankind fi9rever. The fourth section discusses the revelations which come to those who have traveled far to realize the three ideals of life and who are very near their destination. The method I have adopted in the book i s first to enunciate a proposition in Sanskrit terms . and seeks to establish fundamental truths of creation and to describe the evolution and involution of the world. Consciousness.gion. Therefore the first section of the book deals with (vecla) the gospel. I was chosen. My Pnmn~gurzLjimaharaj Babaji smiled and. are found eager to realize three things: Existence. The third section deals with the method of realizing the three purposes of life. The book i s divided into four sections. to remove the barriers and to help in establishing the basic truth in all religions. I do not know the reason why.

of the Oriental sages, and then to explain it b y reference to the holy scriptures of the West. I n this way I have tried my best to s h o w that there i s no real discrepancy, much less a n y real cot~flict, between the teachings of the East and the West. Written as the book is, under the inspiration of' my pararngurudeva, and in a D~vaparaAge of rapid development in all departments of knowledge, I hope that the significance of the book will not be missed b y those for whom it is meant.
A short discussiol~ with mathematical calcula-

tion of the yugas or ages will explain the fact that the present age for the world is Dwapara Yuga, and that 194 years of the Yuga have n o w ( A . I ) . 1894) passed away, bringing a rapi t l developr~~ent in man's knowledge.

We learn from Oriental a s t r o n o m y that moons revolve around their planets, and planets turning on their axes revolve with their moons round the sun; and the sun, with its planets ancl their moons, takes some star for its dual and revolves round it in about 24,000 years of our earth-a celestial phenomenon which causes the backward movement of the equinoctial points around the zodiac. The sun also has another motion b y which it revolves round a grand center called VGhnunabhi, which is the seat of the creative power, Brahrna, the universal magnetism. Brahrna regulates dharma, the mental virtue of the internal world.

When the sun in its revolutior~ round its dual comes to the place nearest to this grand center, the seat of Brahma (an event which takes place w h e n the Autunlnal Equinox comes to the first point of Aries), dharma, the mental virtue, becomes so much developed that man can easily comprehend all, even the mysteries of Spirit. The Autumnal Equinox will be falling, at the beginning of the twentieth century, among the fixed stars of the Virgo constellation, and in the early part of the Ascending Dwapara Yuga.* After 12,000 years, when the sun goes to the place in its orbit which is farthest from Brahma, the grand center (an event which takes place w h e n the Autumnal Equinox is on the first point of Libra), dharma, the mental virtue, comes to such a reduced state that man cannot grasp anything beyond the gross material creation. Again, in the same manner, w h e n the sun in its course of revolution begins to advance toward the place nearest to the grand center, dharma, the mental virtue, begins to develop; this growth is gradually completed in another 12,000 years. Each of these periods of 12,000 years brings a complete change, both externally in the material world, and internally in the intellectual or electric world, and i s called one of the Daiva Yugas or Electric Couple. Thus, in a period of 24,000 years, the sun completes the revolution around its
See diagram an page xii.

Virgo is the sign opposite Pisces. 'l'he Autumrlal Ir:q~iirl<rx is now falling in Virgo; the opposite point, the Vernal E:riuirlox, is perforce rlow falling in Pisces. Wester r~ metaphysicians, w h~ cor1sider the Vernal Equinox to have chief significance, therefore s a y the world is now in the "Rscean Age." The Equinoxes have a retrograde rnovernerlt in the constcllations; hence,when the Equinoxes leave Pisces-Virgo, they will etlt ex. Aquarius-Leo. Accardir~gto Swatrri Sri Yukteswaqi's theor~r,the world entered the Pisces-Virgo ,4ge in A.U. 499, 3 1 1 ~ 1will cnttbrthe Aquarius-Leo Age two thousand years later, in 244I.39. (PubIzsh~r's not^)

the mental virtue. the external world.dual and finishes one electric cycle consisting of 12. the source of all electrical fbrces on which the creation depends for its existence.000 years.000 years in a descending arc. The period of 3600 years during which the sun passes through the 3120th part of its orbit is called Treta Yuga. the mental virtue. the human intellect can then comprehend the fine matters or electricities and their attributes which are the creating principles of the external world.000 years in an ascending arc and 12. Dharma. The time of 1200 years during which the sun passes through a 1/20th portion o f its orbit (see Diagram) is called Kali Yuga. The period of 2400 years during which the sun passes through the 2/20th portion of its orbit is called Dwapara Yuga. the human intellect becomes able to comprehend the divine magnetism. is then in the second stage of development and is but half complete. is then in its first stage and is only a quarter developed. Development of dharma. the human intellect cannot comprehend anything beyond the gross material o f this ever-changing creation. Dharmth the rnental virtue. the mental virtue. The period of 4800 years during which the sun passes through the remaining 4/20th portion . is but gradual and is divided into four different stages in a period of 12. is then in the third stage. Dharma.

400+4000+400=4800). even God the Spirit beyond this visible world. describes these Yugas more clearly in the following passage from his Samhitu: [Four thousands of years. I n the other three ages. t h e y say. a great rhhi (illumined sage) o f Satya Yuga. 300+3000+ 300= 3600. the mental virtue.. and of the same length is its night. ) . e t c . Its morning twilight has just as many hundreds. and its period of evening dusk is of the same length (i. The sum of a thousand divine ages constitutes one day of Brahma.e.of its orbit is called Satya Yuga. is then in its fourth stage and completes its fu11 development. Dharrna. the thousands and the hundreds decrease b y one (i. Manu. the h u m a n intellect can comprehend all. 400 years before and after Satya Yuga . is the Krita Yuga (Satya Yuga or the "Golden Age" of the world). with their morning and evening twilights..e. That fourfold cycle comprising 1 2.000 years is called an Age o f the Gods.] The period of Satya Yuga is 4000 years in duration.

From this rule it appears that 3000 years is the length of E e t a Yuga.501 B. it is laid down that the numeral one should be deducted from the numbers of both thousands and hundreds which indicate the periods of the previous Yugas and snndhzs. that is. is the length o f one of the Daiva Yugas or Electric Couple. During the 3600 years following. with 200 years before and after as its sandhis.000 years. and 300 years before and after are its sandhis. In the calculation of the period of other Yugas and Yugasandhis. Lastly. From 1 1. when the Autumnal Equinox was on the first point o f Aries. S o 2000 years is the age of Dwapara Yuga.c. -a total of 1200 years.000 years. hence 4800 years in all is the proper age of Satya Yuga. make the electric cycle complete.. 24. 1000 years is the length of Kali Yuga. a total of 2400 years. Thus 12. the sum total of all periods of these four Yugas. the sun began to move away from the point of its orbit nearest to the grand center toward the point farthest from it. and accordingly the intellectual power of man began to diminish. with 100 years before and after as its sandhis. C . which make a total of 3600 years.proper are its santlhis or periods of mutation with the preceding and the succeeding Yugas respectively. two o f which. During the 4800 years which the sun took to pass through one of the Satya Couples or 4/20th part of its orbit. the periods of mutation. the intellect of man lost altogether the power of grasping spiritual knowledge.

'l'he i~ltellectual power of man was so much diminished that i t could no longer comprehend anything beyond the gross material of creation. Subsequent to this period. the sun began t o advance toward the grand center. and records the widespread ignorance and s u f f e r i n g i n all nations at that period. In the political world also. During the 2400 years next following. the intellect gradually lost all power of grasping the knowledge of divine magnetism. and the intellect o f man started gradually to develop. while the sun passed through the Descendinq Dwapara Yuga. there was no peace in any kingdom. Sukshmabhuta. I n 1200 more years the sun passed through the Descending Kali Yuga and reached the point in its orbit which is farthest from the grand center. From A .which the sun look to pass through the Descending Treta Yuga. the Auturnnal Equinox was on the first point of Libra. During the 1100 years of the Ascending Kali Yuga. when the 100-year c- . History indeed bears out the accuracy of these ancient calculations o f the Indian rishis. D . 499 onward. the human intellect lost its power of grasping the knowledge of electricities and their attributes. 500 was thus the darkest part of' Kali Yuga and of the whole cycle of 24. the fine matters o f creation. generally speaking. the human intellect was so dense that it could not comprehend the electricities. D . which brings us to A . 1599. The period around A .000 years. D .

Napoleon Bonaparte introduced his new legal code into southern Europe. the world began t o be covered with railways and telegraphic wires. on completion of the period of 200 years of Dwapara San- . D . About A . England u'nited with Scotland and became a powerful kingdom. panchatar~matraor the attributes o f electricities. and Galileo produced a telescope. 1600. men begaran to notice the existence of fine matters. electric machines.transitior~al sandhi of Kali Yuga set in. people began to have respect for themselves. B y the help of steam engines. and political peace began to be established . I n 1700 Thomas Savery m a d e use of a s t e a m engine in raising water. and civilization advanced in many ways. America w o n its independence. In 162 1 Drebbel of Holland invented the microscope. In 1609 Kepler discovered important laws of astronomy. With the advance of science. to effect a union w i t h the following Dwapara Yuga. and many parts of Europe were peaceful. In 1899. fine matters were brought into practical use. About 1670 Newton discovered the law of gravitation. William Gilbert discovered magnetic forces and observed the presence o f electricity in all material substances. although their nature was not clearly understood. and many other instruments. Twenty years later Stephen Gray discovered the action of electricity on the human body* I n the political world.

the tinle of mutation. becomes divine. the heavenly gift of nature. A dark prospect! and fortunately one not true. noticing the appearance of the dark Kali Yuga. 1894) passed away. the said Raja Parikshit. blessed with pure love. the .006 years still remaining. and now maintain that the length o f Kali Yuga is 432. leaving 427. The mistake crept into almanacs for the first time about 700 B . Such is the great influence of Tirne which governs the universe. being baptized in the sacred stream P r a r ~ n z ~(the n holy Aum vibration). D . the true Dwapara Yuga of 2000 years will cotnmence anct will give to mankind in general a thorough understanding of' the electricities and their attributes. The position o f the world in the Dwapara Sandhi era at present (A. 1894) is not correctly shown in the Hindu almanacs. At that time Maharaja Yudhisthira.dhi. C . just after the completion of the last Descending Dwapara Yuga. The astronomers and astrologers w h o calculate the almanacs have been guided b y w r o n g annotations o f certain Sanskrit scholars (such as Kulluka Bhatta) of the dark age of Kali Yuga. of which 4994 have (in A . during the reign of Raja Parikshit. No man can overcome this influence except him who.000 years. retired to the Himalaya Mountains. he comprehends the Kingdom of God. together with all the wise men of his court.D. made over his throne to his grandson. Maharaja Yudhisthira.

499. was complete. But as the intellect o f these wise men was not yet suitably developed. Therefore the mistake in the almanacs began to be noticed by the wise men o f the time. the first year of Kali Yuga was numbered 2401 along with the age of Dwapara Yuga. the age of Kali in its darkest period was then numbered by 3600 years instead of by 1200. after A .paradise of the world. D . In A . According to this wrong method of calculation. Thus there was none in the court of Raja Parikshit w h o could understand the principle of correctly calculating the ages of the several Yugas. therefore. and accordingly the intellectual power of man started to develop. and the sun had reached the point of its orbit farthest from the grand center (when the Autumnal Equinox was on the first point of Libra in the heavens). no one dared to make the introduction of the dark Kali Yuga more manifest b y beginning to calculate f r o m its first year and to put an end to the number of Dwapara years. D . the length of the true Kali Yuga. they could . after the completion o f the 2400 years of the then current Dwapara Yuga. the sun began to advance in its orbit nearer to the grand center. 499. when 1200 years. who found that the calculations o f the ancient rirhis had fixed the period of one Kali Yuga at 1200 years only. Hence. With the commencement o f the Ascending Kali Yuga.

consistirlg of I 2 claiua months of 30 daiva days each. we should take into consideration the position of the Vernal Equinox at spring in the year 1894. however. D . By way of recollciliation. The astronomical reference books show the Vernal Equinox now to be 20°54'36" distant from the first point of Aries (the fixed star Revati). In coming to a right conclusion. The mistake o f older almanacs will thus be clearly explained when we add 3600 years to this period o f 1394 years and get 4994 years-which according to the mistaken theory represents the present year ( A .000 years o f our earth. Deducting 1200 years (the length o f the last Ascending Kali Yuga) from 1394 years. with each daiva day being equal to one o r d i ~ ~ a solar ry year of our earth. the real age of Kali. ancl not the I-eason for it.make out only the mistake itself. and by calculation it will appear that 1394 years have passed since the time when the Vernal Equinox began to recede from the first point of ~ r i e s . [Referring t o the Diagram given in this . Hence according to these rnen 1200 years o f Kali Yuga must be equal to 432. 1894) in the Hindu almanacs. were not the ordinary years o f our earth. we get 194 to indicate the present year o f the world's entrance into the Ascending Dwapara Yuga. but were s o many daiva years ("years of the gods"). t h e y fancied that 1200 years.

which are purely electrical in have been mentioned. although rnoder-11 science has not yet fully discovered them. There are indeed exceptional personages now living who. The five sorts of electricity can be easily understood if one will direct his attention to the nerve properties. the grasping power of the human intellect is at present so limited that it would be quite useless to attempt to make the matter understood by the general public. The intellect o f man in Treta Yuga will comprehend the attributes of divine magnetism (the next Treta Yuga will start in A. 4099). Thus it is clear that there are five sorts of electricity. the reader will see that the Autumnal Equinox is n o w ( A . and in the Ascending Dwapara Yuga. can grasp today what ordinary people can- . corresponding to the five properties of cosmic electricity. the auditory nerve in its turn carries sound only. D . So far as magnetic properties are concerned. and so on.] In this book certain truths such as those about the properties of magnetism. etc. having overcome the influence o f Time. without performing the functions of any other nerves. Each of the five sensory nerves has i t s characteristic and unique function to perform. The optic nerve carries light and does not perform the functions of the auditory and other nerves.. different sorts of electricities. 1894) falling among the stars of t h e Virgo constellation. its auras.

t o show the exact time of the Yuga now passing. when the Sumvat era was introduced. Each of the great Yugas has much influence over the period of time covered by it. instead o f A. the method o f numbering the years in reference to their respective Yuga is based on a scientific principle. . having influence over various months. w h o require nothing of it. hence.D. we follow it. the different constellations of stars. As the Yuga method of calculation recommends itself to reason. have lent their names to the Hindu months. but this book is not for those exalted ones. in designating the years it is desirable that such terms should indicate to which Yuga they belong. w e may observe that the different planets. This method of calculation was prevalent in India till the reign of Raja Vikrarnaditya.not grasp. As the Yugas are calculated from the position of the equinox. have lent their names to their respective days. exercising their influence over the various days of the w e e k . Jn concluding this introduction. similarly. and recommend that it be followed by the public in general. its use will obviate much inconvenience which has arisen in the past owing to association of the various eras with persons o f eminence rather than w i t h celestial phenomena of the fixed stars. We therefore propose to name and number the year in which this introduction has been written as 194 Dwapara. 1894.

West. 194 Dwapara (A. will. requested from m e by m y holy parurnguru rnaharnj Babaji. be o f spiritual service. 1894) . the d a r k age of Kali having long since passed. The publishing of this book. t h e world is reaching out for spiritual knowledge. I hope.Now. Swami Sri Yukteswar Cirz Sel-atnpore. and men require loving help one from the other. Bengal ' F h e 26th Falgun. in this 194th year of Dwapara Yuga.D.

Man possesses eternal faith and believes intuitively in the existence of a Substance. Why God is not comprehensible. the component parts of this visible world-are but properties. as s h o w n . and is all E n all in the the only Real Substance. Cod. complete." T h e Eternal Father. It is one. without beginning or end. As man identifies himself with his material body. taste. he is able to comprehend by these imperfect organs these properties only.Ety: THE GOSPEL Parambrahma (Spirit or God) is everlasting. sight. composed of the aforesaid properties. and smell. Swarr~iParumbrcckrr~n. Sat. touch. The EterSwami Sr-i Yukteswarji stated these sutras (precepts) 111 Sanskrit o n l y . and not the Substance t o which these properties belong. indivisible Being. (Publi~hers Note) . o f which the objects of sense-sound. The translation has bee11 provided b y SelfRealization Fellow ship.

is therefore not comprehensible by marl of this material world. A~nal~dn. with enjoyment. thr subsdancr of ihiy-. and the Feeling Omniscient as his Con- . n "Then s a d Jesus unto them. the root o f all power and joy. Bhoga. unless he hecornes divine by lifting his self above this creation of' Darkness or Maya. or in other words the Etertlal Joy. Prukriti. T h e Alrrlighty Einre. demonstrate the Nature. of Goti the Father. Chit. the sole properties o f his Self--the Force Almighty as his will. which produced the world. I ~ n In It (Parambrahma) i s the origin o f all knowledge and love. As tnan is the likeness o f God. directing his attention inward he can comprehend within him the said Force and Feeling.rlal Father. God. See Hebrews 1 1 :1 and John 8:28. ancl the Olnniscient feeling. the only Substance i u the universe. Sakti.i hoprd Joy. "Now fuierF. the mzdenre o J things r ~ o t SPCVL. Prakriti or Nature of God. Whurr y e hnvv Ziftrd up the son qf man.4 W. which makes this w o r l d conscious. then shall ye k t ~ o z that ~ l 1 ~ J P /LO. How God is comprehended. Vmana.

n Pararnbrahma causes creation. the manifestation of the Omnipotent Force). "So God created rnnn in his own zmage. Time. Amen. I n its different aspects AUWL presents the idea of emerge. rnale andfr?nale created h~ t h ~ m . inert Nature (PraRriti). I he manifestation of O m n i p o t e n t k r c e (the Repulsion and its complementary expression. which is 'Time. The ensuing effect is the idea of particles . which appears as a peculiar sound: the Word. Amen (Aum).T H E GOSPEL. in the Ever-Indivisible. Desa. Space. The Word. Kc&. the Atom (the vibratory structure of creation). and the Atom. t h a t enjoys.the Word. 3 sciousness. Time. Desa. is the beginning of the Creation. Space. See Genesis 1 2 7 . in the Ever-Unchangeable. Chetarza. which is Space. From Aum (Pranava. Aum. come K a l a . and the idea of division. Omniscient Feeling or Love. and Anu. Bhokta. i ? ~ t h ~ image of God created he him. the Attraction) is vibration. r "7 The Four Ideas: the Word.

. These . the beginnil~g o f t hc ~r e n t i ~ n of God. C "These things saith the Amejz.t2g. Amera. each individual Anu is called A v i d y a . John 1:1. ark(( the Word was with God.3? 14. SUTRA 4 The cause of creation is Anu or the Atoms. Aum. See Revelation 3:14. the external material) cr-cated this visible world.5 rt~udr flesh n and dwelt amoltg us. . being the rnanifestation of the Eternal N a t u r e of the Almighty Father or His Own Self. as the k~urning power is inseparable from and nothing but the fire itself. Time. patra or nrhu. arzd withoz~t him was not 1uzythi. En masse they are called Maya o r the Lord's illusory power. '17hese four-the Word. the Ji1. Ignorance. ..All things were made by hirn.-the innumerable atorrls." " I n the beginning was t h W ~ o r d . Space. made that I L I ~ made. and substantially nothinq t but mere ideas. and the Word urus God. Atoms the throne of Spirit the Creator. So the Word. S . is inseparable fi-on1 and nothing but God Himself. .ithfuI and true witness.And the Word u~c1. ancl the Atomare therefore one and the sanre. 'This manifestation o f the Word (becoming flesh.

which represent within and without the four ideas mentioned above. which shining on them creates this universe. Hence the aforesaid four ideas which give rise to all those confusions are mentioned in the Bible as s o many beasts. See Revelation 4:6. The individual Self. and each o f them separately is called Avidya."before and behind"). s o long as he identifies himself with his gross material body. the Ignorance. . Atoms. both unmanifested and manifested (i. are called en rnasse Maya. he not only comprehends this Atom. were four beasts full o f eyes before and behind.'' The Omniscient Love aspect of Parambrahma is Kutastha Chaitanya. holds a position far inferior to that of the primal fourfold Atom and necessarily fails to comprehend the same. as they keep the Spiritual Light out of comprehension. are the throne of Spirit. the Creator. Man.. he^ "And in the midst o f the throne. but also the w h o l e creation. both inside and outside. the Darkness. being Its manifestation. and round about the throne. But when he raises himself to the level thereof. as it makes man ignorant even of his o w n Self. is one with It.e.

" That is. Cod.* Avidyn the Ignorance. See John 1 :4. or its individual parts. Abhasa Chaitanya or Purusha. being the manifestation of the Omniscient Nature of the Eternal Father. The manifestation of Pwrnabijam C h i t (Attraction. .which shines on the Darkness. but reflects it. Kutastha Chnitnnya or Purushottarr~n. and the darkness comprehended it not. But the Darkness. cannot receive or comprehend the Spiritual Light.Kutastha Chaitunya.5. "And the light shineth i n dark~srss. Omnipresent Holy Spirit. and so these reflections of spiritual rays are called the Sons of God-Abhccsa Chuitanya or Purusha. being repulsion itself. "In.. and is called the Holy Ghost." "He came unto his O W Y L . is no other substance than God Hirnself. him was lift. Pur~lshottarnu.11. and his ilzurz r e c e i ~ ~ ~ him ljl not. and the lifr was the light of men. its presence in each man. This Holy Ghost. to attract every portion of it toward Divinity. the Holy Ghost. Maya. Maya. the Sons of God. the Omniscient Love) is ~ i f e the .

state of -+ -I_ I s /mu mind. the son of man. S a t . in which lives the Jiva. one of* which attracts it toward the Real Substance. C Buddhi. the power of' feeling. and the other repels i t frorn the sarne.uldhi. the idea of separate existence. Ego. Ego. the Minti.Mind. like iron filings in a rnagrletic aura. under the influence of Chit (universal knowledge) forms the Chats or the . becorr~es spiritualized. ancl possessed of consciousness. which is called Ak~nrrzka?-a. the idea of separate existence of self appears in it. which tietermit~es what is 'Truth. the self with AhamRara. the Intelligence. -. being under the influence o i ? Universal Love. produces the ideal world for en joy tnent ( c ~ r z a n r l n )and is called A ~ ~ a n d n t w a or Manns. the Mind. I r r r n*'l a u Chitta. T h e former is called Snthvn or B. being a particle of Rep~llsion. ~~tlSTE$jence. C SUTRA 7-10 . which when spiritualized is called Buddhi. Chittat.-u- Ir*r. Its opposite is Manas. T h i s Atom. Avichu. the Heart. Y m r p l a-i. the Irltelligence. the son of man. Ego. when it is called iWahat. i t has two poles. M a n a s .The Atom. and being such. Chit. and the latter. the Heart. the Holy Spirit. the Ignorance. Being thus tnagnetizecl. the Almighty Force spiritualized as aforesaid. Ahamkara.


in which Ahamkara (the idea of separate existence of Self) appears. the Root-Causes of creation. These fifteen attributes plus Mind and Intelligence constitute the seventeen "fine limbs" of the subtle body. These five sorts of electricities. Rajas (neutralizing). from their three attributes. and Tamus (negative)-produce Jnanandriynr (organsof sense). the spiritualized Atom. are the causal body. Paneha Tattwa. has five manifestations (aura electricities). prepared by the publishers. two from the two extremities. is intended only to show the progression of development of various aspects of creation. They (the five aura electricities) constitute the causal body of Pwusha. and the other two from the spaces intervening between the middle and each of the extremities. Konnendriyczs (organs of action). being attracted under the influence of Universal Love (the Holy Ghost) toward the Real QPFTlSITE PAGE: 'fhis diagram. . being the Repulsion manifested. Pancha Tattua. Chitta (the Heart).Chitta. and Tanrnatras (objects of sense). produces five sorts of aura electricities from its five different parts: one from the middle. the Lingasarira.'This spiritualized Atom. and does not purport t o illustrate their spatial relationship t o one another. The five electricities. Gunas-Sottwn (positive).

These organs. generation. These five electricities being the causes of all other creations are called Pnucha Tnttua. Mind. The negative attributes o f the five electricities are the five Tanmatras or objects of the . called the body of energy. produce a n~agnetic fielcl which is called the body of Sattum B. 'The neutralizing attributes of the five electricities are Karmendriyas. and are considered the causal body of Purusha. the five organs of action. Karmendriyas. the electric attributes. Vishaya or Tanmatras. Tamas the negative. the organs of actio n-excretion. are also in a polarized state and are erldowed with its three attributes or G u ~ ~ uSaltzcra s: the positive. the five organs o f the senses. Chitta (the Heart). The positive attributes of the five electricities are Jr~anendrzyas. the organs of the senses-smell. Sat. the five objects of the senses. motion (feet). taste.zs<klhi. the Son of God. the five Root-Causes. sight.the Intelligence. the life force or C Prana. and Rajas the neutralizing.Substarlce. Three Gunas. being evolved from the polarized Chilta. manual skill (hands). and speech. constitute an energetic body. T h e electricities. the opposite pole of this spiritualized Atom. Jnanendriym. constitute a body of the same. and hearing-and being attracted under the influence o f M n r ~ a s . being the manifestation of the neutralizing energy of the spiritualized Atom. touch.

together with Manas. and Akasa. liquids. ether. Buddhi. AP.T H E GOSPEL If senses of smell. the fine material body. being united w i t h the organs of sense through the neutralizing power of the organs of action. satisfy the desires of the heart. sight. and sound. Gross material body. fire. gaseous substances. discriminative Intelligence. being combined produce the idea of g r o s s matter in i t s five forms: Kshiti. sense consciousness. Chittu. the Heart or power o f feeling. Lingasarira. constitute the twenty-four basic principles of creation. the Ego. Mind. which are the negative attributes of the five electricities. and Ahnrnkara. the fine material body of Purwha. 12 The aforesaid five objects. Tgas. The aforesaid five objects. which are the negative attributes of the five elec- . taste. SWTRAS 11. which. These fifteen attributes w i t h two poles-Mind and Intelligence-o f the spiritualized Atom constitute Lingasarira or Sukshmasarzra. These f i v e f o r m s of gross matter and the aforesaid fifteen attributes. the Son of God. solids. touch. Marut.

Avidyu. God the Father. and as this Ignorance is composed only of ideas as ~nentioned above. are nothing more than the development o f Ignorance. as 111entioned in the Bible. and Vyolna or Akasa. I ) ' S C I K iVCdVfi: tricities. being combined together procluce the idea of gross matter which appears to us in five different varieties: Kshitz. Ap. the Intelligence. Tqm. the ethereal. the gross material body of Purusha. 'These five gross matters and the aforesaid fifteen attributes together with Manas. the Mind. which completed the creation of Darkness. ''And round about the throne -cuere four a n d twenty seats. .12 T P k ' I ldP I . M a n ~ t . the solid. the liquid. This universe is differentiated into fourteen spheres. the Heart. Buddhi. the Son of God. Maya. creation has in reality no substantial existence. 'These constitute the outer covering called Sthulnsnri+a. Chitta. the fiery. and u p o n the seats I saurfour and twrnty elders* 99 The aforesaid twenty-four principles. but i s a mere play of ideas on the Eternal Substance. and Aha<mku~a. Twenty -four Elders. See Revelation 4:4. constitute the twenty-four principles or Elders. the gaseous. seven Swargas and seven Patahs. the Ego.

d o w n to the gross material creation. Janaloka. The next ill order is Tapoloka. commencing from the Eternal Substance. the beginning of the creation of Darkness.the sphere of the Holy Spirit which is the Eternal Patience. This sphere is therefore called Aruiraa. Maharloka. the Nameless. Satyaloka. Swnrg-nr or Lokas. the Incomprehensible. the Inaccessible. N o name can describe it. it is called Alakshya. upon which the Spirit is reflected. C 5th Sphere. the sphere of spiritual reflection. Maya. Dasarnachc~nra. it is called has been distinquished into seven different spheres. 6th Sphere. Maya. the sphere of the Atom. the Sons of God. Tapoloka. God. This universe thus described.Seven Spheres o r Swargas. as it remains forever undisturbed b y any limited idea. The t'orernost of these is Sntyalolza. nor can a r ~ y t h i r ~ in g the creation of Darkness or Light designate it. is the only way between the spiritual and the material creation and is called the Door. wherein the idea of separate existence of Self originates. in the universe. the connecting link. Because it is not approachable e v e n b y the Sons o f God as such. . Next is Jar~aloka. Then comes Muhur- kokn. As this sphere is above the comprehension of anyone in the creation of Darkness. 4th Sphere. I 7th Sphere. This. Sat. the sphere of God-the onlp' Rsal Substance.

'The material body of man has also seven vital places within it called Patalas. and i n the midst of the seven candlesticks one like unto the son o f man. As the gross matters of the creation are entirely absent from this sphere. Around this Atorn is Swarloka. S e e Revelation 1:12. "And being turned. Man.13. the elec- tricities. which are described in the Bible as so many churches.16. Sapta: Patalas.. so is the body of rnan like unto the image of this universe.3rd Sphere. perceives the Spiritual Light in these places. and it is conspicuous b y the presence of the fine matters only. being characterized by the absence of all the creation (even the organs and their objects. the Great Vacuum.the Vacuum Ordinary. turning toward his Self and advancing in the right way. "And he had i n his right hand seven stars.20. which is always visible to everyone. i s called Mahasunya. the sphere of magnetic aura. 1 s t Sphere.. As Cod created man in His o w n image. Bhuloka. the fine material t hit~gs). the lights like stars perceived therein are as so many angels. . seven churches. T h e last and l o w e s t sphere is Bhuloka. it is called S u r ~ y n . 2nd Sphere. Swarloka. "The seven stars are the angels o f the seven J9 . T h e next is Bhz~vnrl o b . . the sphere of gross rnaterial creation. I saw seven golden candlesticks. Bhuvarloka. the sphere o f electric attributes.. . This sphere.

church~s. Chitta. the 2nd Kosha. is called Anandamaya Kosha. the Son of God is screened b y five coverings called the koshas or sheaths. ananda. being the seat of kn~wledge~jnana. and thus being the seat of bliss. Buddhi.~. T h e second is the magnetic-aura electricities. This Purusha. SUTRA 14 Purusha is covered by five koshas or sheaths. the fourteen distinguishable stages of the creation. the Mind. Heart. composed of four ideas as mentioned before. composed of the organs of . the 1st Kosha. The abovementioned seven spheres or Swargas and the seven Patalas constitute the fourteen B huvanas. Thus. which feels or enjoys. the Intelligence that determines what is truth. the 3rd Kosha. The third is the body of Manas. it is called Jnanamaya Kosha. the stages of creation. 77 14 Bhuvanas. the Atom. und the seven candlesticks which thou sawest aw the seven churche. / . manifestations of Buddhi. The first of these five is Heart. 5 Koshas or Sheaths. Manas.


attracting other Atoms of different nature. When the Pranamaya Kosha becomes withdrawn. form bodies as necessary for enjoyment. Free. the rational being in the creation. Sannyasz. The Atoms then perceive the nature of the external world and. cultivating the Divine Spirit or Omniscient Love within his heart. Chitta. When Manomaya Kosha becomes withdrawn. becomes man. Man is then called Deuata o r Angel in the creation. the Manomaya Kosha (the sheath composed o f Jnanendriyas. appear as the vegetable kingdom in the creation. Animal kingdom. Pranamaya Kosha (the sheath composed of Kamendriyas. there is no longer anything t o keep man in bondage to this creation of Darkness. . is able to withdraw this Jnanamaya Kosha. He then becomes free. Sannyasi. becomes manifest. In this organic state the Atoms. then the innermost sheath. When the Heart or innermost sheath is also withdrawn. embracing each other more closely to their heart. the organs of sense) comes to light.Jnanamuya Kosha (the body o f I ntelligence composed of electricities) becomes perceptible. and thus the animal kingdom appears in the creation. The Atom.T H E GOSPEL I7 thus withdrawn. Maya. Mankind. the Heart (composed of four ideas). Devata or Angel. acquiring the power of determining right and wrong. When man. the organs o f action) begins to operate.

This union is effected b y the operation of Mind (Manas) and conceived or grasped b y the Intelligence (Buddhi). the similarity existing between them naturally leads him to conclude that this external world also is not what it appears to be. so our waking perceptions are likewise unreal-a matter of inference only. and enters into the creation of Light. Sleeping and waking states.the Son of God. When he looks for further explanation. When Inan compares his ideas relating to gross matters conceived in the wakeful state with his co11ceptio11 of ideas in dream.Thus it is clear that all con- . when w e awake. 16 Just as the objects seen in our dreams are found. to be insubstantial. he finds that all his wakeful conceptions are substantially nothing but mere ideas caused by the union of five objects of sense (the negative attributes of the five internal electricities) with the five organs of sense (their positive attributes) through the medium of five organs of action (the neutralizing attributes of the electricities). SUTRAS 15.

the divine personage w h o witnessed Light and bore testimony of Christ. he appreciates the position of John the Baptist. the heavenly gift of Nature. the Savior. Following affectionately the holy precepts of these divine personages.a Guru. a Savior. Sat-Guru.THE GOSPEL 19 ceptions which man forms in his wakeful state are mere inferential Parohhajnana -a matter of inference on1y. the door of the interior world-where he com- . had become developed. Trikuti or Sushumnadwara. Any advanced sincere seeker may be fortunate in having the Godlike company of some one of such personages. who will awaken us to Bhakti (devotion)and t o perceptions of rnuth* When man finds his Sut-Guru or Savior. after his heart's love. who may kindly stand to him as his Spiritual Preceptor. man becomes able to direct all his organs of sense inward to their common center-the sensorium. When man understands b y his Aparokshajnana (true comprehension) the nothingness of the external world. SUTRA 17 What is needed is .

. I stand at the door. like a peculiar "knocking" sound. Aum. . the faitFLful a ? ~ d true witness. Through his luminous body. Make strazght the way o f the Lord. whose name was John. . I a m the voice o f one crying zn the wilderness. [the Cosmic Vibration that i s ] the Word. Jamuna by the Vaishnavas. vozcc and open the door. it is figuratively designated by various sects of people by the names o f different rivers that they consider as sacred." "There was a man sent from God. . or Jordan. "These things saith the Amen. From the peculiar nature of this sound. believing in the existence o f the true Light-the Life of this universe-becomes baptized or ab'. Jamuna.8. and sees the God-sent luminous body of' Radha. Behold. Amen. Worshipers of Vishnu. h u t was sent to bear witness o f that Light. Ganga by the Hindus. and knock.prehends the Voice. symbolized in the Bible as the Forerunner o r John the Baptist. H e said. and he wzth me. . the holy streams. I mil come i r ~ to him and will sup with him. . . the beginning o f the creation o f God." Ganga. H e was not that Light.20 and John 1:6.23. The 2nd birth. . for example. God as Preserver. .* and Jordant by the Christians. issuing as it does like a stream from a higher unknown region and losing itself in the gross material creation. zf any man hear . See Revelation 3 : 14. Matthew 3 :13-1 7. .

" "Verily. the Attraction. verily. ~od." A ~ a r o k s h a j n a n a . man gradually comprehends the true character of this creation o f Darkness. I n this state the son of man begins to repent and. Maya. the Supreme Reality. See John 1:9 and 3:3. creeps toward his Divinity. The baptism is. (Publirhe73 Note) . which lighteth every man that corneth into the world. Except a man be born agazlz. as a mere play of ideas of the Supreme Nature on His o w n Self. the Eternal Substance. "That was the true Light. s o to speak. turning back from the gross material creation. he cannot see the kingdom o f God. * Union with Cod through Love. the o n l y Real Substance. which is constantly drawing man toward the kingdom o f God. * without which man can never comprehend the real internal world.THE GOSPEL 21 sorbed in the holy stream o f the sound. the second birth of man and is called Bhakti Yoga. the kingdom of God. When the developments of ignorance are stopped. This true comprehension is called Apurokshajnana. I say unto thee. Emancipation (hkivalya) is obtained when one realizes the oneness of his Self with the Universal Self.the real comprehension.

and remaining on him. men to them that n believe o n his name. rising above the creation o f Darkness. no longer merely reflects the Spiritual Light but actively manifests the same. he cannot enter into the kingdom o f God. In this state man is saved for ever and ever frorn the bondage of Darkness. immanent in the Word or Aum. or Christ the Savior. being perfectly clear and purified. "But as many m received him. Maya. to them gave he power to become the Sons o f God. man becomes S a n y a s z . "Verily. except a man be born o f water and o f the Spirit. and thus being consecrated and anointed. (Publisher5 Note) . and. free. verily. the reflected consciousness o f the Eternal Father God in creation. the Son of God." That is." Baptized in the stream of Light. he becomes one with Christ Consciousness.* See John 1 :33. Through this Savior the son of man becomes again baptized or absorbed in the stream of Spiritual Light. See John 1 :12 and 3:5.the same is he which baptzzeth with the Holy Ghost. When all the developments of Ignorance are withdrawn. I say unto thee. enters into the spiritual world and becomes unified with A b h a Chaitanya or Purwha. Maya. the Cosmic Vibration. as was the case with Lord J e s u s of Nazareth. "Upon whom thou shalt see the Spirit descending.22 Ill7= HOLY SC'IENCX Sannyasi or Christ the anointed Savior. the heart. Thus is he freed ur saved from the darkness of Maya. the delusion of separateness from the Father.

he comprehends the universal Light-the H o l y Ghost -as a perfect whole. God. absolute independence o r emancipation through oneness with God. Then he sacrifices himself to the Holy Ghost. When man thus entering into the spiritual world becomes a Son o f God. 99 Literally. he becomes unified with the Real Substance. abandons the vain idea of his separate existence. is called Kaivalya. being one with the universal H o l y Spirit of God the Father.TWE: GOSPEL 23 Sacrifice of self. the altar o f God.* See Revelation 3:21. and becomes one integral whole. (Publzsherk Note) . that i s . Thus. men as I also overcame. "isolation. God. "To him that overcometh will I grant to sit with me in my throne. This unification of Self with the Eternal Substance. and a m set down with m y Father i n his throne. and his Self as nothing but a mere idea resting o n a fragment of the Aum Light. the unification. KaivaZyu.

and when he further understands that he is completely blinded by the influence of Darkness. and that it is the bondage of Darkness alone which makes him forget his real Self and brings about all his sufferings. the prime object. soul) i n its real Self. SUTRA 2 Liberation i s stabilization of Purtrrha (jiva. Liberation. Maya. When man understands even b y way of inference the true nature of this creation. This relief from evil. he naturally wishes to be relieved from all these evils.CHAPTER 2 6-q I THE GOAL Hence there is desire for emancipation. the true relation existing between this creation and himself. . becomes the prime object o f his life. or liberation from the bondage of Maya.

S o long. On attaining this liberation. the Eternal Spirit. SUTRA 3 Then there i s cessation o f all pain and the attainment o f the ultimate aim (true fulfillment. Liberation i s salvation. man becomes saved from all his troubles. Maya. he feels his wants according as his heart's desires remain unsatisfied. To satisfy them he has to appear often in flesh . and passes completely out o f its influence. he becomes liberated from bondage and is placed in his real Self. Gadrealization). When man raises himself above the idea creation of this Darkness. however. birth after birth. Why man suffers. as man identifies himself with his material body and fails to find repose in his true Self.Residing in Self is liberation. and all the desires of his heart are fulfilled. SUTRA 4 Otherwise. man experiences the misery of unfulfilled desires. so the ultimate aim o f his life is accomplished.

SUTRAS 7-12 . beyond the comprehension of the material creation. Through Avidya man believes that this material creation is the only thing that substantially exists. and has to suffer all the troubles of life and death not only in the present but in the future as well. and the nonperception of the Existent. forgetting that this material creation is substantially nothing and is a mere play 01 ideas on the Eternal Spirit.Avzdya. 6 Troubles are born from Avidya.T H E GOAL 27 and blood on the stage of life. the only Real Substance. What is ignorance? Ignorance. SUTRAS 5 . i s misconception. subject to the influence of Darkness. Ignorance is the perception of the nonexistent. Maya. or is the erroneous conception of the existence of that which does not exist. there being nothing beyond. This Ignorance is not only a trouble in itself but is also the source of all the other troubles o f man. Ignorance.

taken distributively. In order to understand how this Ignorance is the source of all other troubles we should remember (as has been explained in the previous chapter) that Ignorance. Egoism results from a lack of discrimination between the physical body and the real Self. and (blind) tenacity. Ignorance is the swrce of all troubles. by the influence of which . The one is i t s darkening power. Ignorance. Aversion means desire for the removal o f the objects of unhappiness. manifests as egoism. Attachment means thirst for the objects o f happiness. The darkening power of Maya produces egoism and (blind) tenacity. attachment. and as such it possesses the two properties of Maya. is nothing but a particle of Darkness. Tenacity is a result of natural conditioning (belief in Nature and her laws as final. having the twofold power of polarity. the polarity power o f Maya produces attachment (attraction) and aversion (repulsion). Maya. aversion. instead of belief in the all-causative powers o f the Soul). Avzdya.Avidya.

and Abhinivesa or blind tenacity t o the belief in the validity and ultimate worth o f the material creation. which is but the development of Atom. Dwesha. B y the influence of these five t r o u b l e s .~ ~ o r a n c e . Aversion. This darkening power produces Amita or Egoism. the identification of Self with the material body. which (being based on delusions) lead to misery. and ~ e n a c ty i to the material creation-man is induced t o involve himself in egoistic works and in consequence he suffers. is formed. Ignorance or Avidya in its polarized state produces attraction for certain objects and repulsion for others.T H E GOAL 29 man is prevented from grasping anything beyond the material creation. Raja. By virtue of the second of the properties of Maya. . The objects so attracted are the objects o f pleasure. Attachment. i s formed.Egoism. Why man is bound. for which an Aversion. for which an Attachment. the particles of the universal force. The root of pain is egoistic actions. The objects that are repulsed are the objects producing pain.

Ananda. is Paramartha. . consciousness. The complete extirpation of' all these sufferings s o that their recurrence becomes impossible. the heart's immediate aim. the Sat-Guru. and bliss are the three longings (of the human heart). he has attained the highest goal. With man the cessation of all suffering is Artha. Existence. SUTKAS 16-21.Y SCIENCE Man's purpose is complete freedom from unhappiness. bliss. the ultimate goal. attained by the w a y s and means suggested by the Savior. Ultimate aim of the heart. Once he has banished all pain beyond possibility of return. is the contentment of heart.T H E NOI.

true consciousness. Sat-Guru (the Savior). These three qualities constitute the real nature of man. All desires being fulfilled. and affectionately following his holy precepts is able to direct all his attention inward. Ananda. and Ananda. Consciousness of all the modifications of Nature u p to i t s first and primal manifestation. man becomes able t o fix his attention upon anything he chooses and can comprehend all its aspects.Chit. as explained in the previous chapter. Consciousness. Bliss. brings about the cornplete destruction of all troubles and the rise of all virtues. They are essential properties of his o w n nature. he becomes capable of satisfying all the wants of his heart and can thereby gain contentment. is attained by realization of the permanency o f the soul. the achievement of Paramartha (the highest goal) is made. S o Chit. C h i t . How Consciousness appears. The real necessities. Man naturally feels great necessity for Sat. existence. and all miseries removed. the Word (Amen. Aum). the Real Bliss. Existence. When man becomes fortunate in securing the favor of any divine personage. How man attains Bliss. These three are the real necessities of the human heart and have nothing to do with a n y t h i n g outside his Self. . With his heart thus contented. S a t .

Man. cease forever. which are the sources of all sorts of sufferings.32 T%6E HOLY S C I E N C E and even o f his o w n Real Self..having been attained. gradually appears. he comprehends his own Self as Indestructible and Ever-Existing Real Substance. All the necessities o f the heart-Sat. the Eternal Father. and gradually withdraws all the developments of Ignorance. being con- scious of his own real position and of the nature of this creation o f Darkness. and Ananda. How Existence is realized. whence he had fallen. freed from the control o f this creation of Darkness. Chit. Maya. and repent. "Remember thereforefrom wlzmce thou clrt faller^. the mother of evils. the Existence o f Self. . man becomes baptized and begins to repent and return toward his Divinity. How main object of the heart is attained. Thus the ultimate aim of the heart is effected. becomes emaciated and consequently all troubles of this material world. So Sat. Bliss. comes to light. f . And being absorbed in the stream thereof. Existence. In this way. See Revelation 2 5 . Ignorance. becomes possessed o f absolute power over it. Consciousness.

being thus consecrated or anointed by the Holy Spirit. abandoning the vain idea o f his separate existence. unifies h i m s e l f with the Eternal Spirit. the heart becomes perfectly purified and. See John 1 4 : 1 1 . In this state. which is the Ultimate Object of all created beings. he becomes the Son of God.All fulfxllrnents of his nature attained. Man. This unification of Self with God is Kaivalyu. "Believe me that I a m in the Father. and. the anointed Savior. I n this state man comprehends his Self as a fragment of the Universal Holy Spirit. Entering the kingdom of Spiritual Light. and the Father in me. man is not merely a reflector of divine light but becomes actively u ~ t e d with Spirit. This s t a t e is Kaiwalya. actively manifests the same. becomes Christ. * . becomes one and the same with God the Father. all the necessities having been attained and the ultimate aim effected. How man finds salvation. instead of merely reflecting the spiritual light. oneness. that is.

Swadhyaya consists of reading or hearing spiritual truth. where I shall go. Tapas is religious mortification or patience both in enjoyments and in sufferings. forming of an idea of the true faith about Self. cold and heat. e t c . sacrifice. the divine sound of Aum. what I am. salvation. Swadhyaya is sravana. pain and pleasure. means penance (Tapas). with manana. and forming a definite conception of it.and the practice of meditation on Aum (Brahmanidhana). deep study (Swadhyaya). Patience. and thereby niddhymuna. and other .CHAPTER 3 mT THE PROCEDURE SUTRAS 1-4 Yajna. study. that is. (Meditation on) Pranlata. i s the only way to Brahman (Spirit). ) . and holy work explained.what I have come for. Penance is patience or evenmindedness in all conditions (equanimity amidst the essential dualities of Maya. pondering it. whence I came. deep attention. faith.

Virya (moral courage). and thy works. and Sumadhi. and Sumadhi (true concentration). moral courage. When this . Smrai (memory o f one's divinity). Brahn~a+ndhana is the baptism or merging of Self in the stream of the Holy Sound (Pranava. and charity. which is the holy work performed to attain salvation and the only way by which man can return to his Divinity. and thy patience. faith. V ! a . 6 Aum i s heard through cultivation of Sraddha (heart's natural love). Smriti." SUTRAS 5 . This Holy Sound Pranava Sabda manifests spontaneously through culture of Sraddha. whence he has fallen.A u m ) . and s m ) i c ~ and . true concentration. T h e heart's natural love is the principal requisite to attain a holy life. S r d d h a is intensification of the heart's natural love. How the Holy Sound manifests.36 THE HOLY S C I E N C E such matters concerning Self. the Eternal Father. the energetic tendency of the heart's natural love. The virtue of Love. 1know thy works. and the last to be more than the first. See Revelation 2 1 9 . true conception.

he becomes often excited by the foreign matters taken into his system through mistakes in understanding the guidance of Nature. It thereby makes man perfectly healthy in body and mind. Without this love. neither can he keep company w i t h the fit person for his own welfare. 'Ianow thy works. When this love becomes developed in man it makes him able to understand the real position of his o w n Self as well as of others surrounding him. and enables him to understand properly the guidance of Nature. and his life becomes a burden. appears in the heart. man becomes fortunate in gaining the Godlike company o f the divine personages and is saved forever. He can never find any peace whatever. invigorating the vital powers. man cannot live in the natural way. With the help of this developed love. it removes all causes of excitation from the system and cools it down to a perfectly normal state.T H E PROCEDURE 37 love. See Revelation 2:2-4. i t is impossible for man to advance a step toward the same without it. and thy labor. the heavenly gift. is the principal requisite for the attainment af holy salvation. and thy pa- tience. the heavenly gift of Nature. and in consequence he s u f fers in body and mind. and. expels all foreign matters-the germs of diseases-by natural ways (perspiration and s o forth). Hence the culture of this love. cand how thou canst not bear them which are .

T h e y perform a Godlike work. and bestow peace are true teachers. and are not. lNevertheless I have somewhat agaitist thee.38 T H E I-ICPLY SCIENCE mil: and thou hast tried t h ~ m which say they are apostles. Their opposites (those who increase our doubts and difficulties) are harmful to us and should be avoided like poison. who is Guru-the Supreme -in this universe. and from affectionately following his instructions. directing one's love toward the guru.a n d for my name's sake hast labored. 6 b Moral courage ( V i v a ) arises from Sraddha. &Andhast borne and hast p a t i ~ n c e . the Eternal Father. Those who remove our troubles. perceived in plur- . and hast found them liars. As explained in the previous chapter. God Himself. bec a m e thou hast left thy f ~ r s t love. All things of this creation are therefore no other substance than this Guru. this creation is substantially nothing but a mere ideaplay of Nature on the only Real Substance. dispel our doubts. the Supreme Father. and hast not fainted. God.

. the unwise seek them in w o o d and stones (i.e. See John 10:34 and Psalm 82:6. That which produces opposite results. and should be avoided as such. Y e are gods. I s a i d . To attain salvation men choose as their Savior the objects that they can comprehend according . F . Even if it be regarded by others as an object of vilest contempt. is entitled to our utmost respect. but the Yogi realizes God in the sanctuary of his o w n Self. destroying our peace. The Indian sages have a saying: Some consider the deities to exist in water ( e natural elements) while the learned consider them to exist in heaven (astral world). and all o f y o u are children o f the most Nigh. in images or symbols). the object that relieves us of our miseries and doubts and administers peace to us. the bane of all good. it should be accepted as Sat (Savior) and its company as Godlike." Out of this creation. and however insignificant the same may be. throwing us into doubts. should be considered Asat. whether animate or inanimate. is it not written in your law. and creating our miseries.ality by the manifold aspects of the play o f Nature. *Jesus answered them. Ye are gods?" "I haue said.

They perform a Godlike work. directing one's love toward the guru. who is Guru-the Supreme -in this universe. bem cause thou hast left thy first love. All things of this creation are therefore no other substance than this Guru. 'And hast borne and hast patience. God Himself. 'Nevmtheless I have somewhat against thee. and hast not fainted. and from affectionately following his instructions. Those w h o remove our troubles. and bestow peace are true teachers. As explained in the previous chapter. this creation is substantially nothing but a mere ideaplay of Nature on the only Real Substance. God.38 T H E HOLY S C E N C E mil: and thou hast tried them which say they are apostles.s Moral courage (Virya) arises from Smddho. Their opposites (those who increase our doubts and difficulties) are harmful to us and should be avoided like poison. SUTRAS '7. the Eternal Father. dispel our doubts. and for my name) sake hust labored. and are not. and hast found them liars. the Supreme Father. perceived in plur- .

destroying our peace. Even if it be regarded by others as an object of vilest contempt. but the Yogi realizes God in the sanctuary of his o w n Self. Ye are gods. Y e are gods ? " 7 have said. The Indian sages have a saying: Some consider the deities to exist in water ( i . and however insignificant the same may be.ality by the manifold aspects of the play of images or symbols). See John 10:34 and Psalm 82:6. whether animate or inanimate." Out of this creation. and creating our miseries. I said. i s it not written in your law. should be considered Asat. natural elements) while the learned consider them to exist in heaven (astral world).. and all o f y o u are child re?^ o f the most Hzgh. throwing us into doubts. is entitled to our utmost respect.sus answered them. and should be avoided as such. the object that relieves us of our miseries and doubts and administers peace to us. dJe. . the unwise seek them in wood and stones (i-e. T o attain salvation men choose as their Savior the objects that they can comprehend according . it should be accepted as Sat (Savior) and its company as Codlike. That which produces opposite results. the bane of all good.

find their heart's love flowing energetically toward the Light that relieves them of all causes of excitation. Regard the Guru with deep love. Philosophers. on the other hand. being able to comprehend the internal electrical Light that shines within them. when properly administered. for which their heart's natural love will develop till by its energetic tendency it will relieve them of all exciting causes. both in body and in mind. To keep company with the Guru is not only t o be in his physical presence (as this is sometimes impossible). and invigorate their vital powers. having full control over the whole material world. and as water. They then accept this Light as their Divinity or Savior. Thus. ignorant men may choose for their Divinity water itself. invigorating their vital powers. cools down their system to a normal state. This thought has been expressed by Lord to .40 T H E HOLY SCIENCE their own stage o f evolution. find their Divinity or Savior in Self and not outside in the external world. cool their system down to a normal state. people think that illness is a dire calamity. makes them perfectly healthy. The adepts. and. in general. tends to remove illness. but mainly means to keep him in our hearts and t o be one with him in principle and to attune ourselves with him. Ignorant people in their blind faith would accept a piece of wood or stone as their Savior or Divinity in the external creation.

Thus." To keep company. lamblike. that is. the heart's love intensified in the sense above explained. therefore." B y so doing. b y being always i n his company (in the internal sense already explained). "Behold the Lamb o f God. and by following with affection his holy instructions as they are freely and spontaneously given. the Savior. he may be fortunate in remaining in their company and in securing help from any one of them whom he may choose as his Spiritual Preceptor. to resume. by keeping his appearance and attributes fully in mind. Virya or moral courage can be obtained by the culture o f Sraddha. See John 1 2 9 . SatGum. when man becomes able to conceive the sublime status of his divine brothers. with the Godlike object is to associate him with Sraddha.THE PROCED WRE 41 Bacon: "A crowd is not a company. SUTRAS 9-11 . b y devoting one's natural love to his Preceptor. and by reflecting on the same and affectionately following his instructions. which t d e t h away the sin o f the world. it is a mere gallery of faces.

being fermented. the religious forbearances: abstention from cruelty. What is natural living? To understand what natural living is. (2) dwelling.42 THE' H O L Y S C I E N C E Moral courage is strengthened by observance of Yama (morality or self-control) and Niyama (religious rules). and clearing the mind from all prejudices and dogmas that make one narrowcontentment in all circumstances. create different sorts of diseases in the system. Firmness of moral courage can be attained by the culture of Yama. nonstealing. the l o w e r animals can select these for themselves by the help of their instincts and the natural sentinels placed at the sensory entrances-the organs of sight. Living depends upon the selection of (1) food. hearing. contentment i n a11 circumstances. dishonesty. and noncovetausness. unnatural living. and of Niyama. and unnecessary possessions. and taste. touch. Yama comprises noninjury t o others. and obedience (following the instructions of the guru). these organs are so much perverted b y . and (3) company. smell. Niyama means purity of body and mind. however. continence. and obedience to the holy precepts of the divine personages. truthfulness. With men in general. it will be necessary to distinguish it from what is unnatural. covetousness. the religious observances: purity in body and mind-cleaning the body externally and internally from all foreign matters which. To live naturally.

as in elephants). The molars also are pointed. the canines are stunted (though occasionally developed into weapons. T o understand. What is natural food for man? First. to the natural tendency of the organs of sense which guide animals to their food. Observation of teeth. conical. and reason. the teeth and digestive canal. to select our natural food. B y observation o f the teeth w e find that in carnivorous animals the incisors are little developed. The molars are broad-topped and furnished at the top with enamel folds to prevent waste caused b y their . what our natural needs are. I n the herbivorous animals the incisors are strikingly developed.THE PROCEDURE 43 unnatural living from very infancy that little reliance can be placed on their judgments. but the canines are of striking length. therefore. we ought to depend upon observation.our observation should be directed to the formation of the organs that aid in digestion and nutrition. smooth and pointed. however. but fit closely side by side to separate the muscular fibers. and to the nourishment of the young. these points. to seize the prey. and blunt (obviously not intended for seizing prey but for exertion of strength). the canines are little projected. the molars are broad-topped and furnished with enamel on the sides only. In the frugivorous all the teeth are of nearly the same height. do not meet. experiment.

the canines are like those of the carnivorous. nuts. They do resemble. but not pointed for chewing flesh. on the other hand. and grains. The fruitarian diet referred to by Swami S r i Yu k teswarji includes vegetables. (PubkherS Note) . The bowels of the herbivorous are 20 to 28 times the length o f their body and their stomach is more extended and of compound build. Now if we observe the formation of the teeth in man we find that they do not resemble those of the carnivorous. their stomach is somewhat broader than that of the carnivorous and has a continuation in the duodenum serving the purpose of a second stomach. the incisors resemble those o f the herbivorous. and their stomach is almost spherical.44 T H E HOLY SCIENCE side motion. and the molars are both pointed and broad-topped to serve a twofold purpose. But the bowels of the frugivorous animals are 10 to 12 times the length of their body." Observation of the digestive canal. neither do they resemble the teeth of the herbivorous or the omnivorous. I n omnivorous animals such as bears. is that man is a frugivorous or fruit-eating animal. The reasonable inference. exactly. though Anatomy says that the hu* Fruit comprises any part of plant life useful to man. therefore. those of the frugivorous animals. This is exactly the formation we find in human beings. By observation of the digestive canal w e find that the bowels of carnivorous animals are 3 to 5 times the length of their body. measuring from the mouth to the anus.

a frugivorous animal. His senses of smell and sight lead him to select grasses and other herbs for his food. instead of from mouth to anus. the herbivorous animal refuses even his natural food.T H E PROCEDURE 45 man bowels are 3 to 5 times the length of man's body-making a mistake b y measuring the body from the crown to the soles. unless deceived by flavors of spices. By observation of the natural tendency o f the organs of sense- the guideposts for determining what is nutritious -by which all animals are directed to their food. he boldly seizes the prey and greedily laps the jetting blood. on the contrary they cannot bear even the sight of such killings. salt. in all probability. On the contrary. which he tastes with delight. Can flesh then be considered the natural food of man. when both his eyes and his nose are so much against it. and sugar? On the other . we find that their senses always direct them to fruits of the trees and field. men often pass strict ordinances forbidding the uncovered transportation of flesh meats. Observation of organs o f sense. he becomes so much delighted that his eyes begin to sparkle. Slaughterhouses are always recommended to be removed far from the towns. sound. Thus we can again draw the inference that man is. In men of all races we find that their senses of smell. Similarly with the frugivorous animals. leaving i t untouched. we find that when the carnivorous animal finds prey. and sight never lead them to slaughter animals. if it is sprinkled with a little blood.

well chewed and mixed with saliva.Hence from these observations the only conclusion that can reasonably be drawn is that various grains. though faint. These. are always easily assimilated. fruits. roots. we are led to infer from these observations that man was intended t o be a frugivorous animal." ---Genesis 1:29. the very sight of which often makes the mouth water! It may also be noticed that various grains and roots possess an agreeable odor and taste. Mixed with the blood. I have given you every herb bearing seed. they are not properly assimilated. when they enter the stomach.* Observation of the nourishment of the young. andfor beverage-milk. and every tree. Cause of disease.46 T H E HOLY SCIENCE hand. (Publishers Note) . Thus again. grains. they * "And God said. even when unprepared. and vegetables as her natural food. By observation of the nourishment of the young we find that milk is undoubtedly the food of the newborn babe. w h i c h is upon the face of all the earth. being congenial to the system when taken according to the power of the digestive organs. Other foods are unnatural to man and being uncongenial to the system are necessarily foreign to it. Behold. how delightful do we find the fragrance o f fruits. and pure water openly exposed to air and sun are decidedly the best natural food for man. to you i t shall be for meat. in which is the fruit of a tree yielding seed. Abundant milk is not supplied in the breasts of the mother i f she does not t a k e fruits.

Experiment also proves that the nonirritant diet natural to the vegetarian is. . above referred to. mental and physical. which is. the strongest in the animal body. produce diseases. or monastic confinement are resorted to for the purpose of suppressing the sexual passions. Children's development. almost without exception. Natural living calms passions. thereby men gain a calmness of mind which every psychologist knows is the most favorable to mental activity and to a clear understanding. as well as to a judicial way of thinking. will. next to the instinct of self-preservation. the archenemy of morality. Their minds. temper. however. Sexual desire. both physical and mental. scourging. and ultimately lead to premature death. they subside in tissue crevices b y the law of gravitation. these means seldom produce the desired effect. Experiment shows. We find that when extraordinary means such as excessive fasting. Sexual desire. and. being fermented. that man can easily overcome these passions. admirably suited to children's development.T H E PKOCEDURE 47 accumulate in the excretory and other organs not properly adapted to them. understanding. Something more should be said here about the natural instinct o f propagation. by natural living on a nonirritant diet. When they cannot find their way out. and general disp s i tion are also properly developed. the principal faculties.

has a normal and an abnormal or diseased state. is always normal in individuals who lead a natural life as mentioned.48 T H E HOLY SC'lENCE like all other desires. The practical principles of sexual health are . like all other desires. This sexual desire in its normal state makes man quite free from all disturbing lusts. The root o f the tree of life. Here again experiment shows that this desire. This desire is forced from i t s normal state by the irritation of nerves that results from the pressure of foreign matter accumulated in the system. are capable o f enlivening the whole system-is in a sense the root o f the tree of life. In the sexual desire everyone has a very accurate thermometer to indicate the condition o f his health. particularly of the sympathetic and spinal nerves (the principal nerves of the abdomen) which. which pressure is exerted o n the sexual apparatus and is at first manifested b y an increased sexual desire followed by a gradual decrease of potency. The sexual organ -the junction of important nerve extremities. and o p erates on the organism (awaking a wish for appeasement) only infrequently. M a n wellinstructed in the proper use of sex can keep his body and mind in proper health and can live a pleasant life throughout. the latter resulting o n l y from the foreign matter accumulated by unnatural living as mentioned above. through their connection with the brain.

if we listen to the dictates of our conscience and consult our natural liking. It is clear therefore that man. We can easily understand. about our dwelling place. The company we should keep.not taught because the public regards the subject as unclean ancl indecent. L C - Dwelling place of man. not knowing the truth about the dangers of rnisuse of the sexual p o w e r . we will at once find that we favor those persons whose magnetism affects us . as to the company we should keep. Secondly. The fresh atmosphere of the mountaintop. or of the field or garden. w h e n we feel displeasure on entering a crowded room after breathing fresh air on a mountaintop or in an expanse of field or garden. that the atmosphere of the town or any crowded place is quite an unnatural dwelling place. mankind presumes to clothe N a t u r e in a veil because she seetns to them impure. Here also. and being compelled to wrong practices b y the nervous irritation resulting from unnatural living. or of a dry place under trees covering a large plot of land and freely ventilated with fresh air is the proper dwelling place for man according to Nature. Thus blinded. And thirdly. suffers troublesome diseases in life and ultinlately becomes a victim of premature death. forqetting that she is always clean and that everything impure and improper lies in man's ideas. and not in Nature herself.

the ascetic obsel~vances already explained. and thus relieve us of o u r lniseries and administer peace to us. interl~ally invigorate our vitality. physical and mental. every attempt should be ~ n a d e to attain that purity. w h o cool o u r s y s t e m . . and keep the company of whatever has been designated as Asat. . By keeping the cornparly of' Sat (the Savior) we are enabled to enjoy perfect health. we should be in the company of'the Sat or Savior and shoulcl avoid that of the Asat. the ascetic forbearances as explained earlier. anti o u r life is prolonged. without listening to the dictates of our pure conscience. If on the other hand w e disobey the warning of Mother Nature.harmoniously. clevelop 0 ~ 1 1 .natural love. a n opposite effect is produced and o u r health i s impaired and o u r life shorteneci. Necessity of natural living and purity. as described before. T h u s natural living is helpful for the practice of Yc~)mz. Purity of mind and body being eclually important in the practice of Niymna. C . This is to say.

when attained.T H E YR O ~ d ' E I I U K E H e n c e bondage disappears. and a narrow sense of respectability-which eight are the rneannesses of the human heart. l i f e force. pride of family. shame. removes all the obstacles in the wav of salvation. Pranayama m e a n s c o n t r o l over prann. shame. race prejudice. The eight meannesses of the heart. Awakening magnanimity o f the heart B y the removal of these eight obstacles. and Pratyahara. . grief. fear. condemnation. These obstacles are of eight sorts-hatred. race prejudice. Pratyahara m e a n s withdrawal of the senses from external objects. (Removal of the eight bandages) leads to magnanimity of heart. The eight bondages or snares are hatred. grief. and smugness. Asana means a steady and pleasant posture of the body. Thus one becomes fit to practice Asana. firatwarn or Mahattwam (magnanimity of the heart) comes in. fear. Pranayama. pride of pedigree. and to enjoy the householder's life (by fulfilling all one's desires and so getting rid o f them). Firmness of moral courage. condemnation.

L. Pranaya~rka(control o v e r p r a ~ ~ n involur . however. w i t h all his desires. But if man can control these . and can give them rest when fatigued. man awakes. In this way man binds himself to life and death and fails to achieve final salvation. or death. are working continuously of themselves fi-om his birth. Man can put the voluntary nerves into action whenever he likes. the circulation. These practices enable rnan LO satisfy his heart b y enjoying the objects of the senses as intended f o r Garhasthyasran~a (domestic) 1ife. and is reborn in a new physical body for the accomplishment of his various yearnings. respiration.and this makes Inan fit for the practice of A. he cannot interfere with their action in the least. w h e n this great sleep Mahanidra is over.the great sleep. and other vital functioris being stopped. As he has no control o v e r thern. the material b o d y naturally begins to decay. irrespective of his will. After a while. being refreshed.try nerve electricities). Control over death. 'This sleep of the involuntary nerves is called Mahu~aidra. When this takes place. When these nerves became fatigued they also want rest and naturally fall asleep. and Prntyohnru (changinq the direction of the voluntary nerve currents in w a r d ) . Man's involuntary nerves. can w o r k again with full vigor. 1t. Value of Pranayama. and b y this sleep the voluntary nerves. When all of these voluntary nerves require rest he sleeps naturally.\nr~a ( r e m a i n i n g in steady a ~ i d pleasant p o s t u r e ) .



involuntary nerves b y the aforesaid Pranaya~nn, he can stop the natural decay of the material body and put the involuntary nerves (of the heart, lungs, and other vital organs) to rest periodically, as he does with his voluntary nerves in sleep. After such re st b y Pranaya~na the i~~voluntary nerves become refreshed and work with newly replenished life. As after sleep, w h e n rest has been taken b y the voluntary n e r v e s , m a n requires n o help to awaken naturally; so after death also, when man has enjoyed a full rest, he awakens naturally to life in a new body on earth. I f man can "die," that is, consciously put his entire nervous system, voluntary and involuntary, to rest each d a y by practice o f Prar~ayama,his whole physical system works with great vigor. Life and death come under the control of the yogi w h o perseveres in the practice of Pranayama. I n that way he saves his body from the premature decay that overtakes most men, and can remain as long as he wishes in his present physical form, thus having time to w o r k out h i s karma in one b o d y and to fulfill (and s o get rid of) all the various desires of his heart. Finally purified, he is no longer required to come again into this w o r l d under the influence of Maya, Darkness, o r to suffer the "second death." See I Corinthians 15:31, and Revelation 2:10, 11.
"I protest by our rejozczng which I have i n Christ

[consciou.snes,s], 1 die dc~aly.'*-S r. P a l .

"Be il2oufaithJul u ~ z t o clrath, a d 1 will givr l h v p a crorun o f life. . . . He that o v e ~ r o ~ ~ shall ~ e t h plot br hurt of the seco~zdduath.

Necessity of Pratyahara. M a n elljoys a thing when he s o desires. At the time of the enjoy nlent, however, if he directs his organs of sense, thl-ough which he enjoys, toward the object of his desire, he can never be satisfied, and his desires increase in double force. On the contrary, if he can direct his organs of sense inward toward his Self; at that time he can satisfy his heart imr~~ediately. S o the practice of the aforesaid P m ~ u h a m the , changing of the direction of the voluntary nerve currents inward, is a desirable way to fulfill his worldly desires. Man must reincarnate again and again until all his earthly longings are worked out and he is free from all desires. Necessity of Asana. M a n cannot feel or even think properly when his mind is not in a pleasant state; and the different parts of the hurnan b o d y are so harmoniously arranged that if e v e n a n y minutest part of it be hurt a little, the w h o l e system becomes disturbed. So to comprehend a thing, that is, to feel a thing by the heart clearly, the practice of the aforesaid Asana, the steady and pleasant posture, is necessary.

SUTRAS 19-22

Srnriti, true conception, leads t o knowledge of

all creation,
Samadhi, true concentration, enables one t o abandon individuality for universality.
Hence arises Samyama ("restraint9' or overcoming the egoistic self), by which one experiences the Aura vibration that reveals Gad.

Thus the soul (is baptized) in Bhakti Y o g a (devotion). This is the state of Divinity.

Srnriti, the true conception. Man, when e x p e r t in the above-mentioned practices, becomes a b l e to conceive or feel all things of this creation by h i s heart. T h i s true conception is called S~nriti.

Samadhi, true concentration. Fixing attentio n firmly o n any object thus conceived, w h e n man becolnes as much. identified with it as i f he were d e v o i d o f his individual nature, he attains the state of Sa.mndh2 or true concentration. Pranava Sabda, the Word of God. W h e n m a n directs all his organs of sense t o w a r d their common center, the sensorium or Sushumnadwura, the door of the internal w o r l d , he perceives his G o d sent luminous body of Rarlha or John the B a p t i s t , and hears the peculiar "knocking"sound, Prarzava Sabdn, the Word o f God. See John 1:6, '7, 23.

that is. This baptism i s called Bhakti Yoga. This entrance into the internal world is the second birth of man. and passing through the sensorium. In this state man repents. concentrates himself on the sensorium. By this Samyama or concentration of self on the sensorium. the concentration of the self. and. Bhuvarloka. " T h p same c a n e for a witness. that all men through him might beladwe. enters into an internal sphere. In this state man becomes Devata. Thus perceiving. 99 'tl am the voice o f one crying in the u ~ i l d ~ m ~ s s . Bhakti Yoga or baptism. man naturally believes in the existence of the true Spiritual Light. This concentration of the self is called Samy ama. whoae namc! wm John. turning from this gross material creation of Darkness. ?? Samyama.Tci T H E If4Pl.k' SCIE NGE "Therr was a rnalh sent fror~zGod. Maya. he climbs back toward his Divinity. whence he had fallen. the door. man becomes baptized or absorbed in the holy stream of the Divine Sound. the second birth of man. withdrawing his self from the outer world. to bear witness o J the Light. the Eternal Father. SUTRA 23 . a divine being.

the Dark Age of a cycle. propelled. and that there is nothing besides. devoted. this is contrary to the truth. he thinks that this gross material portion of the creation is the only real substance in existence. man harbors misconceptions (about everything). and clean. This state is a result of Avidya. Five states of human heart. Ignorance. A ~ i d y a . Sudra or servant class. steady. 'There are five states of the human heart: dark. In this state man is called Sudra. The dark heart. By these different states of the heart man is classified.T H E tbX0ClF:'IjURE Translation same as following commentary. and his evolutionary status deterrnined. and is nothing but the effect of Ignorance. or belonging to the servant class. In the dark state of the heart man misconceives. SUTRA 24 In the dark state of the heart. as has been explained before. because his natural duty then is to serve the higher class . This state of mind is prevalent in Kali Yuga. He can grasp only ideas o f the physical world. and produces a Sudra (a man of the lowest caste). However.

the whole of'that systeln is said to be in Kali Yuga. man strives for enlightenment and enters the natural Kshatriya (warrior) caste. His heart then becomes propelled to learn the real nature of the universe and. Kali Yuga. gathered in his wakeful state. strug- .company a n d thereby prepare his heart to at tail1 a higher stage. H e s e e k s a guru and appreciates his divine counsel.ancl whenever in a n y solar s ys ten1 rrlan generallv relnains in this state and i s orclinarily clepr-ivecl of' the power. He is propelled (by evolutionary forces) to struggle (for truth). When man becomes a little enlightened he compares his experiences relating to the material creation.beyond the same. with his experiences in dream. begins to entertain doubts as to the substantial existence of the former.people i order. 26 Passing beyond the first stage in Brahma's plan.of advallcing. the dark cycle. ( - SUTRAS 2 5 . Thus a Kshatriya becomes fit to dwell in the worlds o f higher secure their. This state of Inan is called k ' c ~ l z . and understanding the latter to be merely ideas. the clark cycle. The propelled heart.

the military class. appears in the heart. Motivated b y the energetic tendency o f this love. the principal necessity for gaining salvation. In this state man is callccl Kst~n&iya. and understands the real position of the divine personages w h e n he is fortunate in securing the Godlike company of some one of them w h o will kindly stand to him as his Spiritual Preceptor. he learns to concentrate his mind. Sat-Guru. the place hetween higher ancl lower. clear doubts. Sandhisthala-the place between higher and lower. C to Kshatriya. In this way tnan becomes able to appreciate what true faith is. and hence avoids whatever produces the c o n t r a r y clear his doubts. by whose performance he may get an insight into the nature of creation and attain the real knowledge of it. h e also s t u d i e s scienti fically the scriptures of divine personages. and afford peace to him. the Savior. and to struqqle c . inan affectionately keeps company with those w h o destroy troubles. When man finds Sat-Guru. Following affectionately the holy precepts. becorninq atlxious for real knowledge. seeks for evidence qliny c" cleterrm~i~le what is truth. directing his organs of sense to their I .or one of the military class. cin the manner aforesaid beco~nes his natural duty. T h i s K.rhatriyn state of marl is called S a r ~ dhistlanla. C C L. hence mutual love. need help of o n e another. In this state m e n . or Savior.

Bhuvarloka. begins to move back toward his Divinity. the sphere of magnetic poles and auras or electricities. or Radhn. Swar. Jana. and the "earthy" stage of man's consciousm e s s . the first three (Bhuloka. the sphere of God.u. Aurn) like a stream or r i v e r . Janaloka. are called Bhuloka. the sphere of gross matters.60 ?'IYP: HdlLk' S C I E N C E common center or sellsoriurn. the sphere of the Holy Ghost. the atoms. Bhuvar. designated as Swargas or Lokas by the Oriental sages. and S a t y a . the sphere of Spiritual Reflections. and S a ~ a loka. There he perceives the lurninous body of John the Baptist. These are Bhuloka. Tapoloka. C The worlds or Lokas of creation are seven: Bhu. a n d being absorbed or baptized in it. Sush. the Sons of God. SwarLoka. through the different Lokas or spheres of' the creation. the Universal Spirit.urnnc~~lzoar. as described in Chapter I: 13. the sphere of fine matters or electric attributes. Bhuvarloka. the Eternal Substance. M a h a r . Sat. I n the way toward Divinity there are seven spheres or stages of creation. (This earth. Tapo. Of these seven planes. and Swarloka) comprise the material . the sphere o f magnets.) The Seven Lokas. the door of the internal sphere. the Eternal Father. and hears the h o l y Sound (Amen. Maharloka.

Bhuvarloka. and Satyaloka) cornprise the spiritual creation. subtler forces. . This state af mind is prevalent in Dwapara Yuga. begins to repent and move back toward the Eternal Father and. Dwija or twice-born. being in the midst. enters into the world of fine to Divinity. and the last t h r e e (Jar~aloka. Maya.creation. the kingdom of Darkness. and understands that the existence of the external is substantially nothing but mere coalescence or union of his fine internal objects o f sense (the . being baptized. Bhuloka. i s s a i d to be the "door" communicating between these two-the material and spiritual creation-and is called Dasarnadwara. he is said to belong to the Dwija or twice-born class. the tenth door. Maharlokn or the sphere of Atol-x~." He comprehends the second portion of material creation-that of finer. In this state he comprehends his internal electricities. withdrawing his self from the gross material w o r l d . the kingdom o f Light.n m ~ aq?aP4'~p~r: w I -iq I * or "the world of Entering Bhuval-Zoka becoming") man becomes a Dwija or "twice born. or B r a h ~ ~ ~ a ~ a r ~the d h rway a . C SUTRA 28 T I w m : ~TfbT-4 lq +f.' iq . 4 1 ch l i l l $. h P ~ ' . the second fine material portion of the creation. Tapoloku. When man.

caused by the operation of his mind and conscience (consciousness). This state of rnan is Dzuc~pa~n. The steady heart. I n this Dzuapara state the heart becomes steady. In this devoted state man. the magnetic third portion of material creation. The devoted heart. This state of mind is prevalent in Treta Yuga. and w h e n this becomes the qeneral cstate of human beings naturally in a n y solar svstem. the whole of that system is said to be in Dwapara Yuga. I f man continues in the baptized state.62 THli' fIIOLY SCIENCE negative attributes of electricities) with his five organs of sense (the positive attributes) through his five organs of action (the neutralizing attributes of the same). H e becomes a Vipra (nearly perfect being). remaining immersed in the h o l y stream. . In Swarloka (%eavenn)man is fit to understand the mysteries of Chitta. he g~-adually comes to a pleasant state wherein his heart wholly abandons the ideas of the external world and becnrmes devoted to the internal one.

he attains a clean heart. as well as the entire creation. the whole of that system is said to be in '1Feta Yuga. H e enters the natural caste of the Brahmalzas ("knowers o f Brahma"). t h e ~ n a g n e t i c third portion of creation. as explained in Chapter 1. Man is then said to belong to the VipczI. he then becomes able to coinprehend Chitla. when this becomes the general state o f human beings naturally in any solar system.w i t h d r a w i n g his self f~-orn Bhuunrloka. Mc~ya. itself. of which Chitta is a part. comprehending this Chitta. N o longer subject to the influence of ignorance. is the spiritualized Atom. M a y a . comes to Suurloka. the electricities and poles. T h i s state o f human beings is called %eta. the world of m a g n e t i c attributes. This Chitta. becorrles able to understat~d the whoIe of Darkness. This state o f mind i s prevalent in Satya Yuga. M n y c c . Heart. Azjidya: or Ignorance.Man. Through true repentance man reaches Maharl o k a (the "great worldn). Man continuing Godward fur- . The Clean Heart. class.or nearly perfect. a part of Darkness. the world of electric attributes.

the whole of that system is said to be in Satya Yuga. wherein he attains the state of final release or K a i v a l y a . then all the developnlents of Ignorance being withdrawn. the Real Substance in the universe. w h e n the heart becomes purified. the kingdom of God. which i s the last and everlasting spiritual portion in creation. the sphere o f Kutastha Chaitanya. Brahma. This stage o f the human being is called Saga. Not merely reflecting but manifesting Spiritual Light. In this stage Inan is called Brahrnana or o f the spiritual class. he enters Satyaloka. the region of magnet. his heart comes to a clean state. and when this becomes the general state of man naturally in a n y solar system. Abandoning the vain idea of his separate existence. Then he passes into Tapoloka. man rises to JanaloRa. void o f all external ideas. it no longer merely reflects but manifests Spiri- . Then man becomes able t o comprehend the Spiritual Light. oneness with Spirit.ther lifts up his self to Maharloka. In this way. the Atom.

man becomes unified with the Eternal Father Himself. being again baptized or absorbed in Spirit. abandoning the vain idea o f his separate existence. the Savior. a r ~ dthe izfe: rzo man cometh unto the Father. and s o comes to Sa~yaloka. he cannot enter into the king(lom o f God. the Son of God. 79 In this state man comprehends himself as nothing but a mere ephemeral idea resting on a fragment of the universal Holy Spirit of God. the Eternal Father. but by me. and understanding the real worship. the region of the Holy Ghost. verily. the creation of Light. I say u ? ~ t o thee. the altar o f God. "Verily. that is. can rise above the creation of Darkness and enter into Janalokn." ' y e s u s saith unlo him. he becomes "dead"or dissolved in the universal Holy Spirit. that is. and that nothing in . In this manner. and thus reaches Tapoloka. he sacrifices his self there at this Holy Spirit. and thus being consecrated or anointed by the Spirit i t becomes Christ. This is the o n l y way through which man. See John 3 : 5 and 14:6. the truth.T H E PROCELIUKE 65 tual Light. In this state man is called Jivanmukta S a ~ m y a s i .like Lord Jesus of Nazareth. in which he comprehends that all this creation is substantially nothing but a mere idea-play of his o w n nature. being one and the same with the universal Holy Spirit of God. the Kingdom of God. Except a man be born o f water and o f the Spirit. I am the way.

I lpave the world.66 T H E M O L Y S6.IF. and go ro t h ~ Father-. 'This state of unification is called Kaizjalvu. the Sole Self'. " "I rnrne forth e r n the Faih~r.'IENC. S e e Kevelatior~1 4 : 1 3 and John f6:28. "'Blesedarr the dead which (ire z r ~ the Lord fi-orr2 henc~for~h. 29 . a n d at^ corr2r znto the uiorld: agnzn.: the ur~iversc exists besides his o w n Self'.

the purifier of the 113ind ( : -& m:). Acleptship is attainable b y the purificatiot~ of the b o d y in all respects. through rnaatras. penance. Through Nature there is purification of dense matter (the physical body). through penance. The pi-ocess of h o w these purifications can . purification of the fine matter (thesubtle body). It i s also attainable through the grace of the guru. Purification of the material b o d y can be effected b y things generated along w i t h it b y Nature. that of the electric b o d y b y patier1c:e in all circutnstances. and mantras. Heart) by regulation of the breath.m:THE REVELATION 0 SUTRAS 1-3 Adeptship is achieved by purification of man's three bodies. Purification c o m e s through Nature. purification of the mind. and that of the magnetic b o d y ( P a f ~chitta. which is called mn~ztra. spiritualized Atom.

the breath becomes regulated and checks the decay of the material body.68 T f f E HOLY S C l E N C E be effected may be learnt at the feet of the divine personages w h o witness Light and bear testimony of the Christ Consciuusrzess. according to the purification o f the heart (Chitta). according to the devotee's stage of advancement (in purifying his heart). . Pranava) appears. the Pranava or A u m sound becomes audible.w Pranava o r Sabda) spontaneously appears and becomes audible. Through the holy effect of the m a n t r a . By culture of regulation o f the breath as directed by the Spiritual Preceptor (Sat-Guru). When this mantra (Word. This Pranava appears in different forms at the different stages of advancement. The sacred sound i s heard in various ways. the holy Word (VJFT.

an initiate in the practices of Yama and Niyama. Man. n. in the disciple's heart to save himself from the creation of darkness. and starts his sadhana (path of spiritual discipline). - B y the practice of Yama and Niyama. I t has alreacly been explained w h a t Sat-Guru is and h o w to keep the company thereof. w h e n erldoweci w i t h the heavenly gift of pure love. By keeping his preceptor's Godlike company there grows an i n c l i ~ ~ a t i oPravritti. naturally becomes disposed to a v o i d the company of what is Asnt a n d to keep the company of what has been described as Sat. the ascetic forbearances and observances necessary to obtain salvation. an initiate.One who cultivates the heart's natural love ob- tains the pidance of a guru. Maya. By affectionately keeping the company of Sat he m a y be fortunate enough to please one w h o may kindly stand to him as his Sat-Guru or Spiritual Preceptor. the eight meannesses of the human heart disappear and virtue . and he becomes Pravartaka. He becomes a Pravartaka.

the holy Word. and how. and h o w he gradually advances through the states of meditation. hears the holy Aun sound. Aharnkura. It may be re~netmbered that b y the culture of and Niymr~a. at which time the heart becornes divine and the Ego. Prmnava or Sabda. becomes able to conceive the different objects of creation in his heart. by concentrating his attention on the sensorium. Man thus becomes a Sadhaha.arises. the eight r-neannesses var~ish from the hutnan heart and inagnai~irnitycomes in. fit to attain salvation. divine personage. a true disciple. he perceives the peculiar sound. ultimately. and becomes a Siddha. It is at this stage that man becomes fit for the practice of ascetic posture and the other processes pointed out by his Sat-Guru to attain salvation. On reference to Chapter 3 it will be found how a disciple. while passing through the different stages. or son o f man becomes merged . SUTRA 8 H e progresses in godliness. when he continues to practice the processes so pointed out to him b y his Sat-Gzdru he becomes a Sadhthaka or disciple.

the Spirit. swadhishthana. nuladhara. dorsal. being the nlanifestatiorl of true Light. the sahasrara. uisuddha. which appear one after another in the right hand of the son of man. beholding the seven rishis. and coccygeal. and passes through the seven Patala Lokas (or centers in the spine). lumbar. that is. like seven stars in seven centers or astrally shirlirlg places. T h e seven golden candlesticks are the seven shining places in the body. C SUTRA 9 Then he perceives the manifestations of Spirit. known as brain. and enters into the internal one of fine matter.or baptized in the stream thereof. and five spi11al centers-cervical. sacral. where the Spirit beI11 C . or Surat Sicbdu Y q n . rnanipura. the ujna chakra. which are compared to seven golden candlesticks. the true Light. There he perceives the manifestation of Spirit. rnedulla oblongata. an adept. and the disciplc becomes Siddlza. These stars. absorption of the Ego in the holy Sound) man repents and withdraws his self from the external world of gross matters. Bhulokn. aanahata. the state of baptism (Bhakti Ibgn. in his right way to Divinity. are called angels or rishis. a clivine personage. the Bhuvnrlokn.

the source of all matters.T H E HOLY SCIPI. Through these seven centers or churches. and in the midst o f the seven candlesticks one like unto the son o f man. 20. Withdrawing his self from Bhuvarloka. fine and gross.. acquires the knowledge thereof. provided w i t h five electricities and with two poles. the son of man. and when he thus completes the journey through the whole o f these regions he understands the true nature of the universe. Mind and Intelligence. of seven different colors as in rainbows. See Revelation 1:2 13. the fine material creation. I saw seven golden candlesticks. "The mystery o f the smen stars which thou sawest i n my right hand." 99 99 In this state of baptism (Bhakti Yoga or Surat Sabda Yoga) the Ego. and ' 2 n d bczng turned. gradually passing through the seven places mentioned. The smen stars are the ar~gels o f the seuen churches. Surat. he enters into Swarloka. 16. In this sphere of elec- . . "These things saith he that holdeth the s m r n stars in his right hand. Atom. And he had i n his right hand seven stars. and the seuew golden candlesticks. . There he perceives the luminous astral form around his Heart.'E comes manifested. and the seven ca~adlestickswhich thou sawest are the seven churches.'NC. who walketh z n the midst o f the seuen golden candlesticks. the throne of Spirit the Creator. the Ego or son of man passes toward the Divinity.

the son of man comes t o Maharloka. and acquires a complete knowledge thereof. Passing through this Swarloka. has been described as a sealed casket of knowledge. 99 SUTRA 10 Then. 39 "And I saw irk the right hand o f hirn that sat on the t h r o ~ a t~ book written witl~zn and o n the back side. See Revelation 4: 3 and 5 : 1. Time. He achieves salvation by dissolving the four original ideas (the "four manus" or primal thoughts by which creation sprang into being). a book with seven seals. the seven parts thereof. Hence the aforesaid astral fbrm with its electricities and poles.T H E REVRLA'I'I(IN 73 tricities. and particle (Atom) are the . Space. m a n obtains supremacy over the seven Swargas (heavens). the place of magnet (the Atom). "And there was a rainbow rou8nd about the throne. seal& with swen seals. ma11 becomes perfectly satisfied with bking in possession of all objects of his desires. because of yoga knowledge and power. and intelligence. o f which the ideas of manifestation (Word). mind. the source of all objects of senses and of organs for their enjoyment.

Ignorance. and becomes possessed of all aiswaryas. When Ego. the door between two creations. Thus man. is the Brahrnarandhra or Dasamadwara. the son of man. Thus Inan (w. Maya. material and spiritual. the power of making one's body or .sources o f Inan. ~narzava). man becomes one with God. these ideas are called the four trtunzcs ( T + ET = ~ m the ) . the ascetic majesties. These akwaryas are of eight sorts: Anima. ancl Ignorance being represcntecl b y the four ideas aforesaid. and entering into the spiritual world. being the Son of God. And passing through this door he comes above the ideational creation of Darkness. Being thus victorious over the powers of Darkness and 0 1 .four component parts. comes to the door.. overcomes all bondage of Darkness. As me~ltiorled in Chapter1. the son of man. this Mukarloku represents Avidya. the place of Magnet (Atom). which protluces the idea of separate existence of self a n d is the source of Ego. he comprehends the Spiritual Light and becomes baptized therein. receives the true Light and becomes the Son o f God. being the offspring of Ignorance. Maharlokcz. Maya.

as large as he likes. over everything. IILtLZL. and p a l e r works than these shall he do. b y irresistible will force. Isitwa. Laghima. Lord. kama. the power of making one's body or anything else guru. even as t i n y as a n at~~r11. life. 01. because I g o unto my Father. the works that I do shall he do also. " Knowledge of evolution. See John 14:12. the power of lnagnifying L. the power of vasa. the power of satisfying all desires. and dissolution thus leads t o complete emancipation from the bonds . Prakamya. Mahima. Vasitwa. the power o f afiti. "Verily. I say u n t o you.'V a5 anything else as s ~ n a las l he likes. verily. obtaining anything he likes. Garima.T I I E RK V E L ATI'IC). he that belieoeth o n me. ruaking one's b o d y or anything else .. bringing anything under control. Prapti. as heavy as he likes. the power of making one's body or anything else laghu. as light in weight as he likes. the power of becoming i s a .wahnt.

man gains eternal freedom. the Father. e v e n a s I also overcame. Beholding the self in the Supreme Self.of M a y a . S e e Revelation 3:2 1. as explained in this treatise. being possessed of ubwnrvus. abandons altogether the v a i n idea of the separate existence of his o w n Self a11d becomes unified w i t h Him. T h u s man. 4 him that ovarcometh will I grand to sit with r n n e in rny throne. the ultimate goal of man. the o n l y Real Substance. the ascetic majesties aforesaid. a n d his Self as nothing but a mere idea resting o n a fragment of the Spiritual Light thereof. the Perfect Whole. God the Father.nd am set down with m y Father i n hi. as Unit. the Eternal Spirit. "To 7I . 'This unification with God is Kazvalya. M a n . thus cornprehending. delusion. throne. a. fully comprehends the Eternal Spirit.

by Sir Walter Scott. It has been shown in the foregoing pages how love may be cultivated. and sacrifices his Self before the altar of God. the camp. how man may find his Spiritual Preceptor. and when developed. becoming unified with the Eternal Father forever and ever. Maya. This little volume is therefore concluded with an earnest exhortation to the reader never to Stanza 2 from the third canto of The Lay o f the Last hfznstrel. if he properly cultivates this ruling principle naturally implanted in his heart. T o whatever religious creed a man may belong and whatever may be his position in society. to save himself from wandering in this creation of Darkness.CONCLUSION "Love rules the court. how by its culture it attains development." The power o f love has been beautifully described by the poet in the stanza quoted above. through this means only. For lave is heaven and heaven is love. .* I t has been clearly demonstrated in the foregoing pages that "Love is God." not merely as the noblest sentiment of a poet but as an aphorism of eternal truth. the grove. The men below and saints above. through whose favor he again becomes baptized in the holy stream. he is sure to be on the right path.

like a drop of w a t e r on a lotus leaf.i7?-w * q l m rd q $ (Jf * [ . In the wortls o E the illunlined sage.I L ~ ~ ~ I C b % ?-IY~ qW 5.78 T H E I?IOL. . can save and redeem us. even for a moment. The company of a divine personage. Sankaracharya: . ~ ~ ~ I ~ IR ~ ~ I V a I+YrTi ~ ~ P. '37 .* "Life is always unsafe and unstable. ~ I C I FI ' T YF I Y T .l' SCfL5NUPC forget the great goal of life.

"His autobiography is rewarding for its account of a life filled with spiritual adventure.R I - . 1 ~ SATSANGA 0 ~ ~ SOC:LE~I'Y OF INDIA SELF-REAX. He was the first great master of India to live in the West for a long period (over thirty years). At the request of his guru. divine insight. B1HA. He initiated tens of thousands of students into Yoga (scientific techniques for awakening the divine consciousness in man). a graduate of Calcutta University."-United Press at your local boohellur's or YOGODA SATSANGA SOCIETY OF INDIA OLD HAZARlBAGH ROAD. In this book he explains with a scientific clarity the subtle but definite laws b y which yogis perform miracles and attain ~ e l ~ m a s t e r y . writes with unforgettable sincerity.IZATIC)N FELLOWSHIP "THE BOOK T H A T IS AWAKENING THOUSANDS" Sri Sri Yoganandaji is a world-renowned disciple of Sri Sri Swami Sri Yukteswar. RANCHI-834001. and incisive wit.SRI SKI PARAMAHANSA YOCANANDA k Founder i . and of his parama-paramaguru. Sri Sri Bahaji Maharaj. Yoganandaji. Paramahansa Yogananda carried India's science of Yoga to the West in 1920.