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Kaivalya Darsanam



J nanavatar Swami Sri Yukteswar Girl

Published by

SELF-REA .. LIZA'rION FELLOWSHIP Los A.ngeles, California


Se-venth Edzturn 1972 'T'hard. P'rrnrin.g 1977

Authorized by the International Publications Council of Se-l f-Re al iz at io-ri Fello\\.'ship

All r ig b ts reserved, including the right to reproduce this book or any p()rtion~ th.ercof in any form. For lnfornlation w r it e to:

Self-Realization Fellowship, 3880 San Rafael Ave- .• Los .Arrge le s , Cafif'or-rria 90065. lJ.S.A ..

Copyright 1949" in the United Stat<:·s of .Arrre-r ica by SelF-Realization Fellowship

(Yogoda Satsanga Society of I rrcl ra )

ISBN 0-87612-015-6 Ps-rrued l"i'l Urieted Stati''!) (if Amn ic a

Lrbr ar v of Co n gr-ess, Catalog N umbt.~l 77 -8H 199 2256-1177-24M

.'\ ..




Prophets o f all Ia n d s and ages have succeecled ill their God-quest. En tc r irig a state of tr tre i llu rrrin.atio n , nirbikalpa samadhi, t.hese saints have realized the S'u prerlle Reality behind all narn e s and fo r rn s. 'T'h ei r wi s d orn and sp'ir i.tu.al co u ns el have bccorn e tIle scriptures of the world. These, although outwardly cliffering by reason of the variegated clo aks of words, are all expression.s -SCH11e open arrd clear, o ther-s hidden. o r symbolic-()f the sarn e basic truths of Spirit.

My gu,rudeva, Jnanavatar* Swarrri Sri Yukteswar (1855-1936) of Se r-a m pore, was ern in errtl y fItted to cliscern. the llIlclerlying unity between the scriptures of Christian.ity and of San.atam Dharma. Placing t.hc h ol y texts on the s porless table o f his rn irtcl , he "vas able to dissect thern with the scalpel of irrtu.irive r easorririg, arid to separate irirer po lat.iorrs and \Vr()Ilg irrterpr'et atiorrs of soho lar s fr orn t.h e tr u t hs as ()riginally given by the prophets.

It is ow irrg' to Jnanavatar Swami Sri Yukteswa rs u n er r irrg spiritual irrs ig hr that it now becorries possible, through this book, to establish a furiclarne ntal harmony between the cl iffrcu lt biblical book, Revelation" and the ~';;an)mya philosophy of In.dia.

* "Incarnation of Wi sd orn": fr-orn Sanskrit _;nana, "wi sd orn ," and auatara, "clrvirre incarnation." (Publisher's Note)



As III Y gu,rudeva has explai n ccl in 11 is irit r-oduction, t.h.e s e pages w e r e wr i t t e n by b i rn irr obedience to a request rrra d c by B'ab aj i, the Iro lv gurudeoa of La h ir i Mallasaya, wla o ill t u r rr was 1 he gu.rudeua of Sri Yu k te swa r , I Ii ave wr-i r t e n abo u t the Christlike lives of t!lese three great Blasters ill

IUY book, Autobiograph_y of a }1)gi (LJ()s A'n ge l e s :

Self-Rcafiza.tio n Fellowsb i p).

The Sanskrit sutras set fo rt h in 'The ]-Ioly Science will shed rrru ch light ()11 the B'h ag'avacl-Csi r a as well as 011 other great scriptures of Ln cl ia .

Pcsrarn.ah.ari . ..,a Yoga.n an.dn

249 Dwapara (A.D. 1949)

Note to the Seventh Edition

For the benefit ()f Westerll readers, an appendix prepared by Self .. Realization Fellowship was added to the 1963 edition, givirlg for the frrst time a tr an slatio n of all the Sanskri t sutras set clown by Swarn i Sri Yukteswar ill Devanagari script. With the resetting of the type for the 1972 edi tion , it was possible to arrallge the book so that tile San sk r it r-en.dit ion of each sutra (precept sU1l1Illarizing Vedic teaching) is followed by its Ellglish tr ans lation and thereafter by the COI11- mcntar y of Swami Sri Yukteswarji.


Los Angeles, Califor'n ia May 4, 1 ~)72


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'T'h is K aroalva Darsan am (exposition of Final Tr-ut.h ) has been w ri t ten by Pr iv a N ath Swa m i , son of Kshetranath and Kacl a m b m i of the Karar farni lv,


At the request in .Al l a h a b acl of the Great Preceptor (Ma h avat.ar Babaji) near the end of the 194th year of the present Dwa pa ra Yu g a , this exposition has been published for tile bene Frt of the world.

T'he purpt')se o f this bo ok is to sh ow as clearly as possible t.h at there is an essential unity in all r-elig'ioris ; that t.her e is rio cliffercllcc in the rr ut.hs inculcated bv tile various fait h s; that there is but


o n e m et.h ocl by w h ic h the wo r lcl , bo th exterrlal

an d irit.er rral , has evo lvecl ; a n d th at tl ier-e is but one Go al acl rn it.tecl by all scriptures. Bi.rt th.is basic tr ur h is o n e rio t easily comprehencleci. TIle dis-

n 1894, when this book was written, Babaji gave the author the title of "Swarni ," He was later fonnally initiated into the Swarni O'rcle r by the Maharita (rno naste ry head) of Buddha Gava , Bihar. and took the rnonastk name of Sri Yukteswar. I-Ie belonged to the Giri ("Inountain") branch of the Swarrri Order. (Publisher's Note)



cord existing between the different religions, and the igrtorance of men, rna.ke it almost impossible to lift the veil and have a look at this grand verity. The creeds foster a spirit of hostility and dissension; ignorance widens the gulf that separates orre creeci from another. Only a few specially gifted persons can rise superior to the influence of their professed creeds and fmd absolute urranirnity in the truths propagated by all great faiths.

The object of this book is to point out the harmony underlying the various religions, and to help in binding t.hern together. T'h is task is indeed a herculean orre, but at Allahabad I was entrusted with the m issiori by a holy cornmarid , Allahabad, the sacred Prayaga Tirtha, the place of confluence of the Ganges, Jamuna, and Saraswati rivers, is a site for the congregation of worldly men and of spiritual devotees at the time of Kumbha Mela. Wordly men cannot transcend the mundane limit in which they have ccrifrned themselves; nor can spiritual devotees, having once renounced the world, deign to corne down and mix themselves in its turmoil. Yet m en who are wholly engrossed in earthly concerns stand in defrrrite need of hel p and guidance from those holy beings who bring light to the race .. So a place there must be where union between the two sets is possible. Tirtha affords such a meeting place. Situated as it is on the beach of the world, storms and buffets touch it not; the sadhus (ascetics) with a message for the borrefrt of humanity fmd a Kumbha Mela to be an


ideal place to impart instrucrio n to those wh o carl 11eed it.

A message of such a nature "vas I choseri to propagate when I paid a visit to the Ku.mbha Mela being held at Allahabad in Janllary 1894. As I was wa.lkirrg along the bank of the Gariges , I was summoned by a rn an and was afte rwar d s ho no r'ecl by an interview wi th a great holy l)erson, Babaji, the gurudeva afmy own guru, l .. ahiri Mah asaya , of Banaras. This holy persorlage at the Kumbha .. Mela was thus my own paramguruji mahara], * tll()Llgll this was our first tueeting.

During n'ly conversation with Babaji, we spoke of the particular class o f rrie n wh o n ow frequent these places of pilgrirnage. I hu mbl y suggested that there were men gTeater by far in intelligence than most of those rheri present, m en living in distant parts of the worl(i-Europe arid America-professing differ-ent creeds, arid igriorant of the real sigriifrcance of the Kumbha Mela. They were men frt to hold cornrnu nio n with the spiritual devotees, so far as intelligence is COllcerned; yet such intellectual men in foreign lands were, alas, wedded in nlany cases to r arik materialism .. Some of them, though famous for their investigations in the realms of science and philosophy, do not recognize the essential unity in reli-

Paramguru, literally, "guru beyond," hence the guru of one's guru.

The suffIxji denotes respect. Maharaj, "great king," is a title often added to the names of exceptional spiritual personages. (Publisher's Note)

giOll. T'he professed creeds serve as nearly insu rmouritable barriers that threaten to separate marikind forever.

My pa'rarngllruji mahara] Babaji smiled an d, honoring rne wi th the title of Swarn i, im p osod on me the task ()f this book. I was chosen, I do not kriow the r easo n why, to remove the barriers anel to help ill esrabfish irrg the basic truth ill all religions.

T'hc book is divicled into four sections, accorditlg to the four stages ill t.he d evelo pment of knowledge. T'he h ighest aim of r-eligion is Atma-

[nanarn, Self-knowledge. But to attain this, knowledge of t.he external world is necessary. Therefore the first section of the book deals with ~ (verla) the gospel, an d seeks to establish furidarncnral truths ()f creation and to describe the evolution arid invo lution of the world.

All creatures, fr'orn the highest to the lowest ill. the Iin k of creation, are found eager to realize three things: Existence, Consciousn ess, and Bliss. These purposes or goals are the subject for discussion in the second section of the book. The third section cleals with the method of r-ealizirtg the three purposes of life. The four th section discusses the revelations which corne to those who have travelecl far to realize the three ideals of life and who are very near their destination.

The me th od I have adopted in the boo k is first to enunciate a proposition in Sanskrit terrns

of the Oriental sages, arid then to explain it by reference to the holy scriptures of the West. In this way I have tried my best to show that there is 1'10 real discrepancy, much less an_y real conflict, between the teachings of the East and the West. Written as the book is, urrdcr the ins piratio n of my para1ngttrudeva, and in a Tlwa pa ra Age of rapid development in all departments of k.nowledge, I hope that the significance of the book will not be missed by those for whom it is meant.

A short discussion with mathematical calculation of the yugas or ages will e'xp lain the fact that the present age for the wot'Id is Dwapara Yuga , and that 194 years of the Yuga have (lOW (A.D.

1894) passed away, bringing' a rapid develo prnerit in man's knowledge.

We learn from Oriental ast ro norn y that moons revolve around their planets. anel planets turning 011 their axes revolve with their mooris round the sun; and the sun, with its planets arid their moons, takes some star for its dual and revolves round it in about 24,000 years of our earth-a celestial phenorrienon which causes the backward movement of the equinoctial points around the zodiac. The sun also has another motion by which it revolves round a grand cen.tel' called Vishnunabhi, which is the seat of the creative power, Brahrna, the universalmagnetism. Brahma regulates dharma, the mental virtue of the internal world.


Wlren the sun in its r evolutiori rotrrid its dual corrres to the place nearest to this gr and center, the seat of Brahrna (an event which takes place when the .Au tu m n al Equinox comes to the first point of Aries), dharma, the m erital virtue, becorrres so m uc h d evelo pe d that man can. easily corn pr-eherrd all, even the mysteries of Spirit.

The Aut.um n al Equinox will be falling, at the beginning of the twentieth century, among the fixed stars ()f the Vir go constellation, and in the earl y part of tile Ascending Dwapara Yuga. *

After 12,000 years, when. the sun goes to the place in its orbit which is farthest frOITI Brahma, the grand center (a11 event which takes place when the Autumnal Equinox is on the first point of Libra), dharrna, the mental virtue, corrie s to such a reduced state that man cannot grasp anyt.hing beyond the gross material creation. Again, in the same manner, when the sun iI1 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 corn plet.ed 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 is called one of the Daiva Yugas or Electric Cou pIe. T'hus , ill a period of 24,000 years, the sun completes the revolution around its

See d iag ra In on page xii.



Virgo is the sign opposite Pisces. T'he Aut urn nal Equinox is now falling in Virgo; the opposite point. the Vernal Equinox, i s perforce now falling in Pisces. Western rne ta pftysicia ns, who <'011- sider the Vernal Equinox to have chief significance, therefore say the world is now in the "Piscean Age."

The Equinoxes have a retrograde lTIOVCll1Cnl in the constellations; hence, when the Equinoxes leave Pisces-Virgo, they wi ll e nt e r Aq'ua ri us-Leo. Accor d ing to Swami Sri Yu kte swa rji's theory, the world entered the Pisces-Virgo Age in A.D. 499, and will enter the Aquarius-Leo Age two thousand years later, in A. D. 2499. (Publssher's Note)


dual anel fin.ishes one electric cycle corrsistirig of 12,000 years in all ascending arc arrd 12,000 years in a clescerid ing arc.

Developrnent of dharma, the mental virtue, is but gradual and is divided into four different stages ill a period of 12,000 years. The time of 1200 years during wh ich the SUII passes through a 1/20th po r tiori of its orbit (see Diagram) is called Kali Yuga. Dharma, the ruerital virtue, is then in its first stage ancl is only a quarter developed; the human intellect cannot corn pr-eh en d anything beyond the gross rnaterial of this evcr-ch an girrg creation, the extcrrral world.

TIle period of 2400 years during which the sun passes thr()ugh tile 2/20th portion of its orbit is called Dwapara Yuga. Dharma, the rnental virtue, is t.he n in the second stage of d evelo prnerrt and is but half complete; the human intellect can then comprehend the fine matters or electricities and their attributes which are the creating principles of the external wor'ld.

The period ()f 3600 years during which the sun passes through the 3/20th part of its orbit is called Trera Yuga. Dharma, the mental virtue, is then in the third stage; the human intellect becomes able to COIl} prehend the divine rnagriet.isrn, the source of all electrical forces on which the creation depends for its existence.

The period of 4800 years during which the sun passes through the remaining 4/20th portion



of its orbit is called Satya Yuga, Dharma, the m erital virtue, is therl in its fourth stage ancl C()111 pletes its full rl eve lo prn e nt ; the Iru m a n intellect ca.n comprehend all, even God the Spirit beyorrd t h is visible wor ld ,

MaIIU, a great rishi (i l lu m irrecl sage) of Satya Yuga, describes these Yugas more clearly in the following passage from h is Samhita:

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~II @ .q?:fi JOt if:~f~:t Ell Ci JT ~ I f-st ~ CI :q II

[Four thousands of years, they say, is the Krita Yuga (Satya Yuga or the "Golden Age" of the world). Its Inorning twilight has just as many hundreds, and its period of evening dusk is of the same length (i.e., 400+4000+400=4800). In the other three ages, wi th their morning and evening twiligh ts, the thousands and the hundreds decrease by one (i.e ,; 300+3000+300=3600; etc.). That fourfold cycle comprising 12,000 years is called an Age of the Gods. The sum ofa thousand divine ages constitutes one day of Brahma; and of the same length is its night.]

The period of Satya Yuga is 4000 years in duration; 400 years before and after Satya Yuga


proper are its sandhis or periods of mutation with the p'receclirrg arrd the succeeding Yugas respectively; hence 4800 years in all is the proper age of Satya Yuga. In the calculation ()f the peric)d of other Yugas and Yugasand his , it is laid clown that the numeral orie should be deducted from the numbers of both thousands and hundreds which iridicate the per iod s of the previous Yugas and sandhis. FrOIn this rule it appears that 3000 years

is the length of 'Ireta Yuga, arid 300 years before arid after are its sandhis, the periods of rnuratiori , which make a total of 3600 years.

So 2000 years is the age of Dwa par a Yuga, with 200 years before and after as its sandhis; a total of2400 years. Lastly, 1000 years is the length of Kali Yuga, with IO() years before and after as its sarulhis; 'a total of 1200 years. Thus 12,000 years, the SUIT1 to tal ()f all periocls of these four Yugas, is tll.e len.gth ()f o ne of the Daiva Yugas or Electric Co u ple, two of which, that is, 24,000 years, make the electric cycle complete.

From 11,501 B.C., when the Autumnal Equin ox was on the frrst po int of Aries, the sun began to move away from the po int ()f its orbit nearest to the grand center toward the point farthest from it, arrd accordingly the intellectual power of man began to diminish. During the 4800 years which the sun took to pass through one of the Satya Couples or 4/20th part of its orbit, the intellect of man lost altogether the power of grasping spiritual knowledge. During the 3600 years following,


which the sun. took to pass thr'oug h the Desceriding Treta Yuga, the intellect gradllally lost all power of grasping the knowleclge of d ivin e 11lagne tism. Du r in.g the 2400 years next fo llowirig, wh ile the sun passed thr'o ug h the De sccn d in g Dwapara Yuga, the human intellect lost its power of grasping the kriowle dg e of electricities anci their attributes. In 1200 ITIOre years the sun passed through the Dcscerid ing Kali Yuga an d reached the point in its orbit wh ich is farthest from the grand center; the Aut urn n al E~quirl0x was on the frrst point of Libra. T'he irrte llecr.u al po,ver of mall was so much d im inis hed rh at it could no longer com pr eherid an y tiling beyorid the gross material of creation. The period a rou nrl A.D. 500 was thus the darkest part o f Kali Yliga and of the whole cycle of 24,000 years. H'isto ry indeed bears out the accuracy of th ese a nc.ierit calculations of the Irid ian rishis, arid records the widespread ignorance and suffering ill all nations at that period.

From A.D. 499 onward, the SUIl began to advance toward the grand center, arid the intellect of man started gradually to develop. During tile 1100 years of the Ascerid ing Kali fuga, which

brings us to A.D. 1599, the hurnan intellect was so dense that it could not COIn prehend the electricities, Suhshrnabhuta, the fm e rnat te rs of creation. In the po litical world also, generally speaking, there was no peace in any kirigdorn.

Subsequent to this period, when the lOO-year


tr-an sit iorral sandhi of Kali Yuga set in, to effect a u nio n with the following Dwapara Yuga, m eri began. to notice the c xisterice of fine rnatters , jJanchalartmatra or the attributes of electricities; and political peace begall to be established.

About A.D. 1600, Willialn Gilbert discovered magnetic forces and observed the presen.ce of electricity ill. all material substances. In 1609 Kepler discovered irn porrarit laws of asrroriornv, and Galileo produced a telescope. In 1621 Drebbelof Holland iriverrte d the microscope. Abo ut 1670 Newton discovereel the law of gravitatioll. In 1700 Thomas Savery m ade use of a stearn engine ill r-aising water. 'Twerity years later Stephen Gray discovered the action of electricity 011 the hurna n body.

Ill. tile political world, people began to have respect for tlrernselves, and civilizatio n advanced in many ways. Englarid u'nited with Scotland and became a power fu l kingdom. Napoleon Bonaparte iritrocluoed his new legal code irtto southern Europe. America won its independence, an d maI1Y parts of Europe were peaceful.

With the advance of science, the world began to be covered with railways and telegraphic wires. By the help of steam engines, electric machines, and many other instruments, fine matters were brought into practical use, although their nature was not clearly understood. In 1899, on completion of the period of 200 years of Dwapara San-

dhi, the tirue of mu tat io n, the true Dwapara Yu ga of 2000 years ,NiH cornrn.e nce and wi ll give to ma n k.incl in general a t.hor ou g'h u ncler-st.an d irrg of the electricities and their attributes.

Such is the great inf'luerice of 'T'irnc which governs the u niverse. No rn a.n can over'corne this influence except him who , blessed wirh pllre love, the heavenly gift of n atur'e, becorrres divine; being baptized in the sacred srrearn Pranaoa (the holy Aum vibration), he comprehencls the Kirig'do rn of God.

The position of the world iri tile Dwapara Sandhi era at present (A.D. 1894) is riot cor r-ectlv shown in the Hirid u alrnan acs. The ast.ro norrrer s and astrologers who calculate the ahnanacs have been guided by wrong annotations ()f certain Sanskrit scholars (such as Kulluka Bhatta) of tile dark age of Kali Yuga, and ll0W rrrairrta.iri that the length of Kali Yuga is 432,000 years, of which 4994 have (in A.D. 1894) passed away, leaving 427,006 years still remaining. A (lark prospect! and fortunately one not true.

The mistake crept into ahnanacs for the first time about 700 B.C. during the reign of Raja Parikshit, just after the completion of the last Descending Dwapara Yuga. At that time Maharaja Yudhisthira, noticing the appearance of the dark Kali Yuga, made over his throne to his grandson, the said Raja Parikshit. Maharaja Yudhisthira, together with all the wise rrren of his court, retired to the Himalaya Mountains, the


paradise of the wo r lcl. Thus there was rrorie in the cotrrt of Raja Parikshit who could understand the pr-irici'p'le of correctly calculating the ages of the several Yugas.

Hence, after the corn plerio n of the 2400 years of the then cu.rr-ent Dwapara Yuga, no one dared to make the introduction of the dark Kali Yuga more manifest by be girrrring to calculate from its fi rst year and to put all en.d to the number of Dwapara years.

According to this wrong method of calculation, therefore, the first year of Kali Yuga was numbered 2401 along with the age of Dwapara Yuga. In A.D. 499, when 1200 years, the length of the true Kali Yuga, was complete, 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), the age of Kali in its darkest period was then num.bered by 3600 years instead of by 1200.

Wi th the cornmericement of the Ascen dirig Kali Yuga, after A.D. 499, the sun begarl to advance in its orbit nearer to the grand center, and accordingly the intellectual power of man started to develop. Therefore the mistake in the almanacs began to be noticed by the wise men of the time, who found that the calculations of the a ncie nt rishis had fixed the period of one Kali Yuga at

1200 years only. But as the intellect of these wise men was not yet suitably developed, they could


make out only the mistake itself. arid riot the reason for it. By way of r eco nci liatio n , they fancied that 1200 years, the real age of Kali, were riot the ordinary years of o u r earth, btrt were so 111any daiua years ("years of the gods"), consisting ()f 12 daioa months of 30 daiva days each, with each daiva day being equal to one orcliriarv solar year of our earth. HeIlce according to these rnen 1200 years of Kali Yuga must be equal to 432,000 years of our earth.

In coming to a right cortchrsiort, 11()WeVer, we should take into consideration the posirio n of the Vernal Equinox at spring in the year 1894.

The astronomical reference books show the Vernal Equinox no",' to be 20054'36" distant from the first point of Aries (the fixed star Revati) , and by calculation it will appear that 1394 years Irave passed since the tirne when the Vernal Equ iriox began to recede frorn the first po irit of Aries.

Deductitlg 1200 years (the length ()f the last Ascending Kali Yuga) from 1394 years, we get 194 to indicate the present year of the world's entrance into the Ascending Dwapara Yuga. "I'he m istak,e of older almanacs will thus be clearly explained when we add 3600 years to this per-iod of 1394 years and get 4994 years-which according to the prevailing mistaken theory represents the present year (A.D. 1894) in the Hinclu al rnanacs.

[Referring to the Diagram give n ill this

b o o k , the reader will see that the Au t.u m n al E~quinox is now (A.D. 1894) falling among the stars o f the Virgo constollat io n , and in the Ascel1ciiIlg Dwapara Yuga.]

In this book cerrai n truths such as t hose about the properties of magrret.isrn, its auras, diffe rern sorts of electricities, etc., have been menrjorred , althollgh 1110derll science ltas not yet fully discovered them, 'The five sorts of electricity call be easily understood if OIle will direct his attent io n to the nerve properties, which are purely electrical in nature. Each of the five se riso ry nerves has its characteristic and un.ique furictiori to perform. The optic ne rve carries light and does not perform the functions of the auditory and ot.her nerves; tile auditory nerve in its turn carries


sound only, without performing the functions of

any other nerves, and so on. Thus it is clear that there are five sorts of electricity, cor respo.nd ing to the five properties of cosmic electricity.

So far as magnetic properties are concerned, the grasping power of the Iru.rna rr intellect is at p resent so limited that it would be quite useless to attempt to make the matter u ncle rstoocl by the gelleral public. The intellect of man in. Treta Yuga will comprehend the attributes of divine magnetism (the next Treta Yuga will start in A.I). 4099). There are indeed exceptional personages now living who, having overcome the influence of 'Tirne, can grasp today what ordinary people can-


not grasp; but this bo ok is not for t hose exalted ones, who require nothing of it.

In coricluclirig this introduction., we nlay observe that the d iffe re nt planets, exe rcisirrg their influence over the various days of the week , h.ave lent their names to their respective clays; sirnilar ly, the different coristellations of stars, Iravirig influence over various months, have lent their n arnes to the Hindu III0Ilths. Each of the great Yugas has rrruch influence over the period of time covered by it; hence, in designating the years it is desirable that such terms should indicate to which Yuga they belong.

As the Yugas are calculated fro m the poaitiori of the equinox, the rnerh od of n urn be ri njr the years in referellce to their respective Yug a is based on a scientific principle: its use will obviate much inconveriierioe which has arisen in the past owing to association of the various eras wit.h persons of eminence rather than with celestial pbenornena of the fixed stars. We therefore propose to name and number the year ill which this introduction has been written as 194 Dwapara, instead of A.D .. 1894, to show the exact time of the Yuga now passing .. This method of calculation was pr-evalent in India till the reign of Raja Vik rarnaditya, when the Samvat era was irrtr-od uceci. As the Yuga method of calculation reoornrnertds itself to reason., we follow it, and recommend that it be followed by the public in general.


Now, irl this 194th year o f Dwapara Yuga, the dark age o f Kali having long s irrcc passed, t.h.e worlcl is r-eac.h irrg out for spiritual k rrow le d g e arrcl rrre n require loving help one from the other. "Tfre publishing of this book, requested from rrre IJY nl.y b oly paramgrcru. maharaj Babaji, will, I hope, be of spiritual service.

Suiami Sri Yukteswar Girt

Se r-arn p o re , West Bengal

'rhc 26th Falgun, 194 Dwa p ar a (A.D. 1894)

c$ el (fU ~ :tf;=t 't: (:HAP'I~EI~ 1



Prt 6i:i t~u r ""I "11 Cf.l "i ;~'i ~ q ~ "\ ,

~ .. ~ +t ,~.

~ C1 CfI6{I~ \j ~ I ~ I

Parambrahma (Spirit or God) is everlasting, complete, without beginning or end. It is one, indivisible Being. *

'T'h e I~ t.e r n al Fa t h e r , Goci, S'uiarn.i Par arnbrah.ma, is the o n lv Real S'ubstarrce. Sat, and is all

, .

in. all in the u niver-se.

Why God is not corn.prehensible. Man possesses eternal faith a n d believes iritu itivel y in the existence ()f a Strbsta nce , of whic h the objects o f serise-c--so u ncl, touch, sight, taste, arrd srnel l, the corn po n erit parts of this visible wo rlcl-c--nr-e but properties. As m ari ident.ifies hinlself wit h his rriater ial body, corrrpo secl of the aforesaid properties, he is able to comprehend by these iruperfect organs these properties orrly, and not the Substance to which these propert.ies belong. The Eter-

Swarn i Sri Yuk.teswarji stated these sutras (precepts) 111 Sanskrit only. as s h ow n , 'The translation has been provided by SelfRealization Fellowship. (Publishers Note)


,{,IIi,-' I/O!.}" ,'_"(_,'II.,_'}'vCE

rial Father, God , the Ol11y Strbs tarice ill tile u n iverse, is therefore not cornpr-ehcnsible by mari of th is material world, urrless he becomes clivirie by lifting Iris self above this creation c)f Da rkriess or Maya. See He-brews 11; 1 and j()hIl 8:28.

I.'lVOUI faith is the substance C!i thing.~ hoped t», the eoidence of things not seen, "

"Then saul Jesus unto them, "lht)1J _"Ve have lifted up the son of "nan, then shall ye k rtoui that I am h.e. "


In It (Parambrahma) is the origin of all knowledge and love, the root of all power and joy.

Prakriti or Nature of God. T'hc Alrn ighty Fo rcc, Sakti, o r in other words the Eternal J oy,Ananda, which produced the world; ancl the Orn niscie nt feeling, Chit, which rnakes this wo r lcl corisoiou.s, demonstrate the Nature, Prakriti, of Go d tile Father.

How God is comprehended. As rrrari is the likeness of God, directing his atterrtiori inwar-d he can. comprehend within hjrn the sai d Force ancl Feeling, the sole properties of his Self-the Force Almighty as his will, Vasa'na" wi th e njoyrn errt, Bhoga; and the Feeling Omniscient as h is Con-



SCi{)USIleSs, Chetan.a, that e njo ys , Bhakta. See Genesis ] :27.

"80 (;0(/ created mart in his own zrnage, in the image o_/ God created he h im; male and female created he them. "


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~ I) I ct !( I ~q: fq en en I (110 I q r sftr tI f'iI ~ q I Po I II ~ II


Parambrahma causes creation, inert Nature (Prakriti), to emerge. FrOID Aum (Pranaua, the Word, the manifestation of the Omnipotent Force), come Kala, Time; Desa, Space; and Anu, the Atom (the vibratory structure of creation).

The Word, Amen (Aum), is the beginning of the Creation. 'T'h e rn a n if'e st ar io n of O'm n i po te rit Force (tile Repulsion and its co m plerrrerrtar y expr'essio n , Ornrriscierit Fee lirrg or Love, the Attract io n ) is vibration, which appears as a peculiar sourid: the Worcl, Amen, Aurn. III its different aspects Aunt pr esents the idea of ch arige , which is T'ime, Kala, ill the Ever-Urich angeable: and the idea of division, which is Space, Desa, in the Ever-Lrrdivisible.

The Four Ideas: the Word, Time, Space, and the Arorn, TIle ensuing effect is the idea of particles

-the in numera.ble ato ms, patra o r an u, T'Ire se four-the Word, T irne , Space, ariel the At()lllare therefore orie and the sarue, arid substantially nothing but nlere icleas.

T'hi s ma nifest.ation of the Wo r d (bec()lning fle sh , the ex ter ria! rriat er ial) createcl this visible wor ld. So the Wor'd , A,nen, .:4llUl, boi ng the 11lCJ_I1- ifestation of the Eternal Nature of tile Alnlighty Father or His 0'Vl1 Self, is inse parable fr()I11 ancl nothing but God Hi mself; as tile bu r n ing p()wer is irisepar'able from arid not.hirig but tile fire itself. See Revelation 3: 14; John 1: 1,3,14.

"These things saith the Amen, the faithful and true witness, the beginning of the creation u.f God."

"~I n the beginning' U)a5; the Word, and the ~'~(n·-d was with God, and the Word uias God .... All things were made by hint; and uiithout h.im UJClS not anything made that icas made .... And the Word UJa.\ madeflesli and dwelt al'nong us. "


The cause of creation is Anu or the Atoms. En masse they are called Maya or the Lord's illusory power; each individual Anu is called Avidya, Ignorance.

Atoms the throne of Spirit the Creator. rT"'hese



AtC)IllS, which represent within and without the four ideas m errtio n cd above, are the throne of Spirit, the Creator, which shitlirlg ori them creates this urriverse. They are called eri rnasse l\1aya, the Darkriess, as they keep the Spiritual Light out ()f corn pr-e herrsio n ; arid each of them separately is called Auidya, the IgnoratlCe, as it makes man igrloraIlt even of his own Self. Hence the aforesaid four ideas which give rise to all those confusions are rn e nt io n e.d in the Bible as so many beasts. Mall, so long as he id entifies himself with his gross m.ate r ial body, lrolds a position far inferior to that of the primal fourfold Atom and necessarily fails to co mp re herrd the same. But when he raises himself to tile level thereof, he not only co m p re he n d s this Atom, both inside and outside, but also the w ho le creation, both unmanifested and manifested (i.e., "before and behind"). See Revelation 4:6.

"And in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind. "


The Omniscient Love aspect of Parambrahma is Kutastha Chaitanya .. The individual Self, being Its manifestation, is one with It.



Kutastha Chaitanya, the Holy Ghost, Pur-ushottama .. The manifestation of Premabiiam Chit (Attraction, the Ornrriscie nt Love) is Life, the Orrll1.ipresent Holy Spirit, and is called the Holv Gh ost., Kutastha Chaitansa or Purushottama, which shines

on the Darkness, Maya, to attract every portion of it toward Divinity .. But the Dar krtess , Maya, or its individual parts, * Avidya the ] gIl or arrce , being repulsion itself, can not receive or corn pr-e herid the Spiritual Light, bu t reflects it.

Abhasa Chaitanya or Purusha, the Sons of God. This Holy Ghost, being the rnariifestation of the Omniscient Nature of the Eternal Father, Gocl, is no other substance than Co d 'H'irnse lf'; and so these reflections of s pir irual rays are called the Sons of God,-Abh~4)a Chaitanya or Purusha. See John 1: 4, 5, 11 .

"In him was life; and the l~le uias the ligh: (~f


HAnd the light shineth in darkness; and the darkness comprehended it 'not. "

"H e carne unto his ourn, and his oum received hini

not. "


P"1::1 t('E'I q) f !t I P=i 0 I hf6 ~ ?l P "t:"t:1 ~ :q:, ~ ~ ~ ~ ~=il q :e I oq : ~ 'tCI' ~iftr: ~ tf ~ ~ q 11 d :q-;;:

:q ~ ;a:f S~Sijfen r ~ 'ftl ~ q mar: I ~ I

That is, its presence in each man.



The Atom, under the influence of Chit (universal know ledge) forms the Chitta or th,~,~.c:alm.Jii@l~ of mind, which when spiritualized is called Buddh.i, Iiitelligence. Its opposite is Manas, Mind, in which lives th!:E'£,i!: the self with.Ah~;;;k~~a, Ego, the idea

of separate existence. ----""- .. - --"'_ .. ,-"

Chitta, the Heart; Ahamkara, Ego, the son of man. 'T'h is At orn , Avidya, the Ignorance, being under the irrfluerice of Urriver'sal Love, Chit, the Ho ly Spirit, becomes spiritualizecl, like iron filings in. a m agr ret.ic aur a , arrd possessed of consciousness, the pO\Ner of feelitlg, wheri it is called Mahat, the Heart, Chitta; and being such, the icl ea of separate exist cncc of self appears in it, which is called Ahamkara, Ego, the sori of m a.n.

Buddhi, the Intelligence; Manas, the Mind. Bcirig t lrus iu agn et ized , it has two poles, o ne of which attracts it towar-d the Real Substance, Sat, an d the othe r repels it frorn the sarn e. Tile for mer is calleel Srutioa or Buddhi, t.he Intelligence, which d.e ter rnj n es wh at is 'rrutll; arid the latter, being a particle of Rc pulsio n, tile Almighty Force spiritualizecl as afor esai d , produces the ideal world for enjoyment (ananda) arid is called Anandatioa or 1\;:1 anas, the Mirrd.

SUTRA 7-10



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Chitta, the spiritualized Atom, ill which Ahamkara (the idea of separate existence of Self) appears, has five IIlanifestations (aura electricities).

They (the five aura electricities) constitute the causal body of Purusha,

The frve electricities, Pancha Tattuia, from their three attributes, Gunas-Sattwa (positive), Rajas (neutralizing), and Tamas (negative)-produce Jnanandriyas (organs of sense), Karmendriyas (organs of action), and Tanmatras (objects of sense).

These fifteen attributes plus Mind and Intelli ... gence constitute the seventeen "nne limbs" of the subtle body, the Lingasarira.

Pancha Tattwa, the Root-Causes of creation, are the causal body. T'h is spiritualized Atorn, Chitta (the Heart), bein.g t he Repulsion manifested, produces five sorts of aura electricities frorn its five different par ts: orie frOITI the middle, two frorn the t\VO extrernities, arid the other two frOITI the spaces interverririg between the middle and each of the e xtr-ern it ies. These five sorts of electricities, boirig attracted under the iriflu erice of Urriversal Love (the Hcrly Ghost) toward the Real

opPOsrrE PAGE: T'his diagram, prepared by the publishers, is intended only to show the progression of development of various aspects of creation, and does not purport to illustrate their spatial relationship to one another.


THE 110LF S(J'/Ei\./CE

Substance, Sat, pr ocluce a m agrretic fielcl which is called the bod y of Sattura Buddhi, the Irttelligerice. 'Tb ese five electricities being the caus es of all other creations are called Panella Tattuia, the five Root-Causes, arid are considerecl the causal bod v


of Purusha, the Son of God.

Three Gunas, the electric attributes. 'T'Ite electricities, being evolved from the polarized Chitta; are also in a polarized state arid are enclowecl with its thr-ee attributes or Gunas: Siutuia the positive, Tamas the negative, and Rajas the neutralizing.

Jnanendriyas, the five organs of the senses. T~he positive attributes of the five electricities are Jllanendriyas, the organs of the serises-c-srnell, taste, sight, touch, arid hearing-all(i being attracted under the influence ()f Ma1'LClS, Mind, the o pposite pole of this spiritualized Atom, corrsti rut.e a bocly of the same.

Karmendriyas, the five organs of action .. 'T"'he rieutr alizing attributes of the five electricities are Karmendriyas, the organs of actio n-c-e xcret io n, generation, rno tio n (feet), manual skill (hands), and speech. These organs, being the man ifestation of the neutralizing energy of the spiritualized AtOID, Chitta (the Heart), co nsti ture aI1 energetic body, called the body of energy, the life force or Prana.

Vishaya or Tanmatras, the frve objects of the senses. The negative attributes of the five electricities are the five Tanmatras or objects ()f the



serrse s of smell, taste t sight, touch, and sound, which, bein.g united with the organs of sense through the neutralizing power of the organs of action, satisfy the desires of the heart ..

Lingasarira, the frrre material body. These frfre eri attributes with two poles-Mind and Intelligence-of the spiritualized Atom constitute Lingasarira or Suhshmasarira, the fine material body of Purusha, the Son of God.

SUTRAS 11, 12

~: q v-"CI ~ ~ I ii=I ( ~~I r~!{fr (>'1 ~ I JOOI Fff 6fj FCl tSf <:I cr V-'l;';fq ... JOII~ 101 i

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l4 ~ i1,6i1 [+I I~q,~ I r~ I ~ ~ I

Q til;:oJ at -en'!) Fe, !{l fu : tI f6( I P., ,~~ I

The aforesaid five objects, which are the negati ve attributes of the frve electricities, being combined produce the idea of gross matter in its five forms: Kshiti, solids; Ap, liquids; Tejas, nre; Marut, gaseous substances; and Akasa, ether.

These five forms of gross matter and the aforesaid fsfteen attributes, together with Manas, Mind, sense consciousness; Buddhi, discriminative Intelligence; Chitta, the Heart or power of feeling; and Ahamkara., the Ego, constitute the twenty-four basic principles of creation.

Gross material body. The aforesaid five objects, which are the negative attributes of the five elec-


t ricities, being C01l1bi11ed together p rocluce the idea of gross matter wh ich appears to us ill five different varieties: Kshiti, the sol id ; Ap, t.he Iiqirid ; Tejas, the fiery; Marui, the gaseous: arid ~vofna or Akasa, the ethereal. T'he se corist.irure the o u te r cove ri ng called S th.ulasarira, the gr()ss m.ate r ia l

body of Purusha, the Son. of God.

Twenty-four Elders. T'hese five gross rnatters and the aforesaid fifteen attributes togct.her with

1\1 an as, the Mind; Buddhi, the Irrtelfigerice: Chiua, the Heart; arrd Ahamkara, the Eg(), corrsti trrte the twenty-four principles or Elclers, as rnorrtio n eri in. the Bible. See Revelation 4:4.

"And round about the throne 7.VeTe four and twenty seats; and upon the seats I saui four and tusent» elders. "

The aforesaid twe nty-fou r principles, which completed the creation of Darkness, l\Jaya, are nothing rno re than the development ()[ Ig norance, Avidya; ancl as this Ignorance is corn posecl only of ideas as me ntion ed above, creation has ill reality no substantial existence, but is a mere play of ideas on the Eternal Substance, Goel the Father.


This universe is differentiated into fourteen spheres, seven Swargas and seven Patalas,


Seven Spheres or Suiargas, This universe thus describeci, cornrne ncirig from the Eternal Substance, God, down to the gross rnater ial creation, has been d is ti ng u ishe d into seven different spheres, SUJargas or Lokas.

7th Sphere, Satyaloka. T'he for ernosr of these is Satyaloka, the s pher-e of God-the only ftt~d Substance, Sat, in the un.iverse. No name can describe it, rior call allY thing in the creation of Dar kriess or Lig'ht desigIlate it. T'h is s pher e is therefore called

Anarna, t.he Nameless.

6th Sphere, Tapoloka. The next ill order is Tapoloka, t he sphere of the Holy Spirit wh ich is the Ete rrral Patience, as it r ern.ai n s forever undisturbed by allY lirn.ited idea. Because it is not appro achable even by the SOIlS of God as such, it is called Agama, the Iriaccessible.

5th Sphere, Janaloka. N ext is Janaloka, the sphere of spiritual ref1ection, the Sons of God, wher-ein the idea ()f separate existence of Self originates. As this sphere is above the COlTIpr-eheus ion ()f anYOlle ill the creation. of Darkness, Maya, it is called Alakshya, the InC()lTI prehensible.

4th Sphere, Maharloka. Then corne s Maharloka. the s pher'e of tile Atom, the beginning of the cr e at io n of Dar k n ess , M aya, UpOll wh ich the Spirit is reflected. This, the corm ecting link, is the on ly way be twe eri t.he spiritual and the 11laterial creation arid is called the Door, Dasamadurara,


T}lE I-IOLV scrsr«:«

3rd Sp'he re , Swarloka. Ar o u n d this At orn is .. Sioarloka, the sphere of rnagnetic aura, r he electricities. T'his sphere, being- characterizecl by the absence of all the cr-eation (even the organs arid their objects, the fine rnat.er ia.l things), is called Mahasunya, the Great Vacu urn.

2nd Sphere, Bhuvarloka. "Th e next is Bh.uimrLoka, the sphere ()f electric attribu t es. As the gross matters of the cr eat.io n are errt ir el y abse nt frorn this sphere, and it is COIlSI)icUOllS by the presence of the fm e matters only, it is ca lle.d Su.nya, the VaCUUIll Ordin.ary.

1st Sphere, Bhuloka. 'T'h e last a n d lo we st sphere is Bhuloka, the sphere of gr()ss rna ter ial creation, which is always visible to every()ne.

Sapta Patalas, seven churches. As Go d createcl man in His OWII image .. so is the body ()f rn ari like unto the image of this urnverse , 'T'h e m at.er ial body of man has also seven. vital places wit hin it called Patalas. Man, turning toward his Self and advancing in the right way, perceives the Spiritual Light in these places, which are described ill the Bible as so many churches; the lights like stars perceived therein are as so many angels. See Revela tio n 1: 12, 13, 16, 20.

"And being turned, I saw seven golden candlesticks, and in the midst of the seven candlesticks one like unto the son of man ..... "

"And he had in his right hand seven stars .... "The seven stars are the angels of the seven



churches,' and the seven candlesticks ushicli thou sawest are the seven churches. "

14 Bhuvanas, the stages of creation. The abovem e n.tio n ed seven spheres or Suiargas and the seven Patalas coristirute the fourteen Bhuvanas, the Io urt eeri drs ting uis'hable stages of the creation.


Purusha is covered by five koshas or sheaths.

5 Koshas or Sheaths. This Purusha, t.he Son of God is screened by five coverings called the koshas or sheaths.

Heart, the 1st Kosha. The first of these five is Heart, Chitta, the Atom, composed of fou r ideas as rneratiorred before, which feels or enjoys, and thus beirig the seat of bliss, amanda, is called Artan-

damaya K osha.

Buddhi, the 2nd Kosha. The second is the magnetic-aura electricities, manifestations of Budrlhi, the Intelligence that determines what is truth. Thus, being the seat of knowledge , jn an a, it is called Jrtanamaya Kosha.

Manas, the 3rd Kosha, The third is the body of Manos, the Mind, composed of the organs of

senses, as m errtio rred above, ariel called the M anomav« Ko:.,ha.

Prana, the 4th Kosha, 'T he fou rth is the br xl y of energy, life force or Pra.na, CO III po serl of the organs of actio n as described bef()re, ariel thus called Pranamaya Kosha.

Gross matter, the 5th. Koslia .. TIle fifth arrd last of these sheaths is the gross Blatter, the At.o rrt's outer coating, which, becorn ing Anna, riou r is'hment, su pports this vis ib'le wo r ld an d thus is called the Annamasa Kosha.

Action of Love. The action ()f Re pu ls iorr, the manifestation of the Omrupoterit En e rg y, being thus completed, the act io n of Attraction (the Ornriipote nt Love in the core of the heart) begins to be manifested. Uncler the i nf'lue nce of t.h is Omniscient Love, the At tr act io n , the Arorn s , being attracted toward one ao()ther, corne nea rer and nearer, taking ethereal, gaseous, fiery, liquici, and solid forms.

Inanimate kingdom. T'hus this visible wor ld becomes adorned with Sll 1'1 S , planets, and n1()()I1S, which we call the i n an im ate ki rig'd orn of the creation.

Vegetable kingdom. III this m an ner, when the action of Divine Love beC0111.eS well developeci, the evolution of Avidya, Ignor-ance (t he particle of Darkness, Maya, the Orn nipo terit Eriergy manifested), begins to be withdrawn. Annamaya Kosha, the Atom's outer coating of gross matter being



thus withdrawn, Pranamaya Kosha (the sheath composed of Karmendriyas, the organs of action) begins to operate. In this organic state the Atorns, embracing each other more closely to their heart, appear as the vegetable kingdom in the creation.

Animal kingdom. When the Pranamaya K osha becomes withdrawn, the Ma·nomaya Kosha (the sheath composed ()f Jnanendriyas, the orgarls of sense) comes to light. TIle Atoms then perceive the nature of the extern.al world and, attracting other Atoms of different nature, form bodies as necessary for enjoyment, and thus the animal kingdom appears in the creation.

Mankind. When Manomaya Kosh.a becomes withdrawn, Jrtan am.ay a Kosha (the body of Intelligence composed of electricities) becomes perceptible. The Ato m , acquiring the power of determining right and wrong, becomes man, the rational being in the creation.

Devata or Angel. When man, cultivating the Divine Spirit or Omniscient Love within his heart, is able to withdraw this Jnanamaya Kosha, then the innermost sheath, Chitta, the Heart (composed of four ideas), becomes manifest. Man is then called Devata or Angel in the creation.

Free, Sannyasi. When the Heart or innermost sheath is also withdrawn, there is no longer anything to keep mall in bondage to this creation of Darkness, Maya. He then becomes free, Sannyasi,



the SOIl of God, and e-nter-s into the cr e atio n of Light.

SUTRAS 15, 16

~~c;r~f1" ¢h ~ ~a:J4 Pet 61 ~ P""$:i iQ ~ I .. ·t 0f l;;:r \";11\ I !( ~ I aq:¢h~ :s:t ;:dtS!)r~ O\@fl~ vi(I i£f Iff Pli Pd tnt~ I xC< I

Just as the objects seen in our dreams are found, when we awake, to be insubstantial, so our waking perceptions are likewise unreal-a matter of inference only.

Sleeping and waking states. WheI1 rria.n C()111- pares his ideas relating to gross rn atte rs coriccived in the wakeful state with his conception of ideas in dream, the similarity existing between thern naturally leads him to conclude that this external world also is not what it appears to be.

When he looks for further ex plan ation , he fin ds that all his wakeful conceptions are subs tantially nothing but rnere ideas caused by the union of five objects of sense (the negative attributes of the five internal electricities) with the five orgarls of sense (their positive attributes) through the medium of five organs of action (the neutralizing attributes of the electricities).

This union is effected by the operation of Mind (Manas) and conceived or grasped by the Intelligence (Buddhi). Thus it is clear that all co n-



ceptions which man forms in his wakeful state are mere inferential Parohshajnana-u-e: matter of inference only.


What is needed is a Guru, a Savior, who will awaken us to Bhakti (devotion) and to perceptions of TI-uth.

When man nnds his Sat-Guru or Savior. When man understands by his Aparokshajnana (true comprehension) the nothingness of the external world, he appreciates the position of John the Baptist, the divine personage who witnessed Light and bore testimony of Christ, after his heart's love, the heavenly gift of Nature, had become developed.

Any advanced sincere seeker may be fortunate in having the Godlike company of some one of such personages, who may kindly stand to him as his Spiritual Preceptor, Sat-Guru, the Savior. Following affectionately the holy precepts of these divine personages, man becomes able to direct all his organs of sense inward to their common center-the sensorium, Trikuti or Sushumnadwara, the door of the interior world-where he com-


THI,--' uor.v SCIENCE

prehencls the Voice, like a peculiar "kriock.ing" sound, [the Cosmic Vibr-ation that is] the W()rd, Arnen, Aum~' ancl sees the God-sent Iurnirro'us body of Radha, symbolized ill the Bible as the Fore ru nner or John. the Baptist. See Revelation 3:14,20 and John 1 :6, 8, 23.

"These things saith the Amen, the faithful and true witness, the be ginning of the creation 0/' God .... Behold, I stand at the door", and knock; if any man hear 'my voice and open the door, I unll corne in to him and will sup ioith. him, and he unth. me."

"There was a man sent from God, whose name was John .... He was not that Light, hut was sent to bear witness Of that Light .... He said, I ant the voice oj' one crying iri the wilderness, Make straight the r.oay oj' the Lord."

Ganga, Jamuna, or Jordan, the holy streams. From the peculiar nature of this sound, iss1..l.ing as it does like a stream from a higher unknown region and losing itself in the gross m ate r-ial creation, it is figur'atively designated by various sects of people by the names of different rivers that they consider as sacred; for example, Ganga by the Hrndusv jamuria by the Vaishnavas,* arid j ordant by the Christians.

The 2nd birth. Through his luminous body, mall, believing in the existence of the true Light-the Life of this universe-becomes baptized or ab-

Worshipers of Vishnu, God as Preserver . . , Matthew 3:13-17.



sorbed in the holy stream of the sound. The baptism is, so to speak, the second birth of man and is called Bhakti Yoga_, * without which man can never comprehend the real internal world, the kingdom of God. See John 1:9 and 3:3.

"That was the true Light, which lighteth every 'man that cometh into the world."

"Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. "

Aparokshajnana, the real comprehension. In t h is state the SOIl of man begins to repent arid, turning back from the gross material creation, creeps toward his Divinity, the Eternal Substance, Go d , When the developments of ignorance are stopped, rria n gradually comprehends the true character of this creation of Dar-kriess, Maya, as a mere play of ideas of the Supreme Nature on His own Self, the only Real Substance. This true compr-ehension is called Aparokshajnana.


Emancipation (Kaivalya) is obtained when one realizes the oneness of his Self with the Universal Self, the Supreme Reality.

* Union with God through Love, the Attraction, which is constantly drawing man toward the kingdom of God. (Publisher's Note)



Sannyasi or Christ the anointed Savior. When all the developments of Ignorance are withdrawn, tile heart, being perfectly clear and pur-ified; no longer mer-ely reflects the Spiritual Light but actively marrifests tile sarne , and t lrus being co nsecrated and anointed, rnari beoorrres Sannyasi, free, or Christ the Savior. * See J oh n 1: 3 3.

"Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which haptzzeth with the Holy Ghost."

Baptized in the stream of Light. T'hro ugb this Savior the son of man becomes again baptized or absorbed in the stream of Spiritual Light, and, rising above the creation of Darkness, Maya" errters into the spiritual world ancl becorries urrificd with Abhasa Chaitanya or Purusha, the SOIl of God, as was the case with Lord Jesus of Nazareth. In this state man is saved for ever and ever frorn the bondage of Darkness, Maya~ See John 1: 12 and 3:5.

"But as many as received h.im, to them gave he power to become the Sons of God, even to them that believe on his name."

"Verily, verily, I say unto thee, except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. "

That is, he becomes one with Christ Consciousness, the reflected consciousness of the Eternal Father God in creation. immanent in the Word or Aum, the Cosmic Vibration. Thus is he freed or saved from the darkness of Maya, the delusion of separateness fr0I11 the Father. (Publisher's Note)



SacrifIce of self. When rrrari thus entering into the s p'ir i ru al woridbecollles a Son of God, he COIllprehends the universal Light-the Holy Ghost -as a perfect whole, and his Self as nothing but a rri e r e idea resting on a fragment of the Aum Light. 'T'beri he s acr iface s himself to the Holy Ghost, the altar of God; t.h.at is, abandon.s the vain iclea of his separate existence, and b-ecorrre s one integral whole.

Kaivalya, the unifIcation. Thus, being o n e wi tla the universal Holy Spirit of God t.h e Father, he becomes 'u n ifrecl with the Real Substance, God. This 'u n if roa ti.o n of Self with the Eternal Substance, God, is called Kaivalya. * See Revelation 3:21.

"To hirn that o uerco-meth. unll I grant to sit with me in m,y throne, even as I also ouercame, and am set down urith. 'my Father in his throne."

Literally, "i s ol atro n, absolute independence or e rna.rrcrpa.t iorr through oneness with Go-d, (Publasher's Note)




Hence there is desire for elDancipation.

Liberation, the prime object. When man understands even by way of inference tl1.e true rrat.ur e of this creation, the true relation existing between this creation and himself; and when he further understands that he is cornpletely blinded by the influence of Darkness, Maya, and that it is the bondage of Darkness alone which makes him forget his real Self and bring~s about all his sufferings, he naturally wishes to be relieved from all these evils. This relief from evil, or liberation from the bondage of Maya, becomes the priITle object of his life.


Liberation is stabilization of Purusho. (jiva, soul) in its real Self.



'/'1-/1:,' IIOL}' SCIE1VCE

Residing in Self is liberation. When m an raises himself above the iclea creation of this Da.rkrress, J\;laya, ancl passes completely out of its influence, he becomes liberated fr orn bondage and is placed in his real Self, the Eternal Spirit.


Then there is cessation of all pain and the attainment of the ultimate aim (true fulfillment, Godrealization) ..

Liberation is salvation. On attaining this liberation, man becoIlles saved from all his troubles, and all the desires of his heart are fulfIlled, so the ultimate aim of his life is accom plishecl.


Otherwise, birth after birth, Inan experiences the misery of unfulfilled desires.

Why rn an suffers. So long, however, as man identifies himself with his material body and fails to find repose in his true Self, he feels his wants according as his heart's desires remain unsatisfie.d .. To satisfy t hern he has to appear often in flesh



and blood on the stage of life, subject to the influence of Darkness, Maya, and has to suffer all the troubles of life and death not only in the present but in the future as well.


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Troubles are born from Avidya, Ignorance. Ignorance is the perception of the nonexistent, and the nonperception of the Existent.

What is ignorance? Ignorance, Avidya, is misconception, or is the erroneous conception of the existence of that which does not exist. Through

Avidya man believes that this material creation is the only thing that substantially exists, there being nothing beyond, forgetting that this material creation is substantially nothing and is a mere play ol ideas on the Eternal Spirit, the only Real Substance, beyond the com prehension of the materiaJ creation. This Ignorance is not only a trouble in itselfbut is also the source of all the other troubles of man.


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Avidya, Ignorance, having the twofold power of polarity, manifests as egoism, attachment, aversion, and (blind) tenacity.

The darkening power of Maya produces egoism and (blind) tenacity; the polarity power of Maya produces attachment (attraction) and aversion (repulsion).

Egoism results from a lack of discrimination between the physical body and the real Self.

Tenacity is a result of natural conditioning (belief in Nature and her laws as final, instead of belief in the all-causative powers of the Soul).

Attachment means thirst for the objects of happiness.

Aversion means desire for the removal of the objects of unhappiness.

Ignorance is the source of all troubles. In or-de-r to understand how this Ignorance is the source of all other troubles we should remember (as has been explained in the previous chapter) that Ig- 110rancc, Avidya, is nothing but a particle of Darkriess, Maya, taken distributively, and as such it possesses the two properties of Maya. The one is its darkening power, by the influence of which



man is prevented from grasping anything beyond the material creation. This darkening power produces Asmita or Egoism, the iclentification of Self with the material body, which is but the development of Atom, the particles of the universal force; and Abhinivesa or blind tenacity to the belief in the validity ariel ultimate worth of the material creatrori.

By virtue of the second of the properties of Maya, Ignorance or Avidya in its polarized state p'rocluces attraction for certain objects and repulsion for others. The objects so attracted are the objects of pleasure, for which an Attachment, Raja, is formed. The objects that are repulsed are the objects producing pain, for which an Aver-

sion, Dwesha, is formed.


The root of pain is egoistic actions, which (being based on delusions) lead to misery.

Why man is bound. By the influence of these five troubles-Ignorance, Egoism, Attachment, Aversion, and Tenacity to the material creation-man is induced to involve himself in egoistic works and in consequence he suffers.



SUTRAS 14, 15

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Man's purpose is complete freedom from unhappiness.

Once he has banished all pain beyond possibility of return, he has attained the highest goal.

Ultimate aim of the heart. With marl the cessation of all suffering is Artha, the heart's irnrn.ed iate aim. The complete extirpation of all these sufferings so that their recurrence becornes impossible, is Paramartha, the ultirnate goal.

SUTRAS 16-21

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Existence, consciousness, and bliss are the three longings (of the human heart).

Ananda, bliss, is the contentIllent of heart attained by the ways and means suggested by the Savior, the Sat-Guru ..



Chit, true consciousness, brings about the complete destruction of all troubles and the rise of all virtues.

Sat, existence, is attained by realization of the permanency of the soul.

These three qualities constitute the real nature of man ..

All desires being fulfilled, and all miseries removed, the achievement of Paramartha (the highest goal) is made.

The real necessities. Man naturally feels great necessity for Sat, Existence; Chit, Consciousness; and Ananda, Bliss. These three are the real necessities of the human heart and have nothing to do with anything outside his Self. 'They are essential properties of his own nature, as explained in the previous chapter.

How man attains Bliss. When man becomes fortunate in securing the favor of any divine personage, Sat-Guru (the Savior), and affectionately following his holy precepts is able to direct all his attention inward, he becomes capable of satisfying all the wants of his heart and can thereby gain contentment, Ananda, the Real Bliss.

How Consciousness appears. With his heart thus contented, man becomes able to fix his atterition upon anything he chooses and can comprehend all its aspects. So Chit, Consciousness of all the modifications of Nature up to its first and primal manifestation, the Word (Amen, Aum),



arid even of his OWl1 Real Self, gracilially appears. And bemg absorbed in the str-eam ther-eof, man becomes baptized arrd begins to r e pe nt ariel return towar-d his Div in i ty, the Eternal Fat he r , whence he had fallen. See Revelation 2 :5.

"Remember therefore from whence thou art fallen, and repent.

How Existence is realized. Man, being COI1- scious of his own real position arid of the natur-e of this creation of Darkness, Maya, becornes possessed of absolute power over it, arid g rad ually withdraws all the develo pme nts of Igriorance. In this way, freed fr'orn the cOI1tr()1 of t.his creation of Darkness, he cornprehends h.is own Self as 1I1destructible and Ever-Existing Real Strbstarice. So Sat, the Existence of Self, C()BleS to light.

How main object of the heart is attained. All the necessities of the heart-Sat, Ex i sr.e n ce ; Ch.it, Corisciousriess ; and Ananda, Bliss-having been attained, Ignorance, the rno the r of evils, becomes emaciated and consequently all troubles of this material world, which are the sources of all sorts of sufferings, cease forever. 'T'h us the u lt.imare aim of the heart is effected.




All fulfillments of his nature attained, InaD is not rnerely a reflector of di vine light but becoll1es acti vely united with Spirit. This state is Kaivalya, oneness.

How Inan farrd s salvation. In this state, all the necessities having been. attained and the rrlrirrratc aim effected, the heart becomes perfectly purifred and, irrste ad of merely reflecting the spiritual light, actively tnanifests the sarn e. Man, being thus c()nsecrated or anoin.ted by the Holy Spirit, becomes Christ, the anointed Savior. Entering the k.irigclo m of Spiritual Light, he becomes the Son of God.

In. this state rn ari comprehends his Self as a fr a grn erit of the Urtiversal Holy Spirit, arrd , abanclo n in g the vain idea of his separate existence, tz n ifre s himself with the Eternal Spirit; that is, be-corrres ori e and the same with God the Father. This i.rn ific at io n of Self with God is Kaivalya, which is the Lllri rn ate Object of all created beings. See JOhll 14: 11.

'" Believe me that I am in the Father, and the Father in me. :II>




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Yajna, sacrifi.ce, means penance (Tapas), deep study (Swadhyaya), and the practice of meditation on Aum (Brahmanidhana) ..

Penance is patience or evenlDindedness in all conditions (equanimity amidst the essential duali .. ties of Maya; cold and heat, pain and pleasure, erc.).

Swadhyaya consists of reading or hearing spiritual truth, pondering it, and forming a deftnite conception of it.

(Meditation on) Pranava, the divine sound of Aum, is the only way to Brahrn.an (Spirit), salvation.

Patience, faith, and holy work explained. Tapas is religious mortification or patience both in enjoyments and in sufferings. Swadhyaya is sravana, study, with manana, deep attention, and thereby riididhyasana, forming of an idea of the true faith about Self; that is, what I am, whence I came, where I shall go, what I have come for, and other



such matters concerning Self. Brahrnarudharia is the baptism or rnerging of Self ill the str-ea m of the Holy SOU11d iPranaua, AU'fIl), which is the holy work performed to attain salvation and the only way by which m an can r'etur n to his Divinity, the Eternal Father, whence he has fallen See Revelation 2: 19.

"1 know thy works, and charity, and seruice, and faith, and thy patience, and thy works; and the last to be more than the first. "


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Aum is heard through cultivation of Sraddha (heart's natural love), Virya (moral courage), Smriti (memory of one's divinity), and Samadhi (true concentration) ..

Sraddha is intensification of the heart's natural love ..

How the Holy Sound manifests. This Holy Sound Pranava Sabda manifests spontaneously through culture of Sraddha, the energetic tendency of the heart's natural love; Virya, moral courage; Smriti, true conception; and Samadhi, true concentration.

The virtue of Love. The heart's natural love is the principal requisite to attain a holy life. When this



love, the heavenly gift of Nature, appears in the heart, it removes all causes of excitation from the system and cools it down to a perfectly normal state; arid, invigorating the vital powers, expels all foreign matters-the germs of diseases-by natural ways (perspiration arrd so forth). It thereby makes man perfectly healthy in body and mind, a.n d enables him to understand properl y the guidance of Nature.

When this love becomes developed in man it makes him able to understand the real position of his own Self as well as of others surrounding him.

With the help of this developed love, man becomes fortunate in gaining the Godlike company of the divine personages and is saved forever .. Without this love, man cannot live in the natural way, neither can he keep company with the fit person for his own welfare; he becomes often excited by the foreign matters taken into his system through mistakes in understanding the guidance of Nature, and in consequence he suffers in body and mind. He can never find any peace whatever, and his life becomes a burden. Hence the culture of this love, the heavenly gift, is the principal requisite for the attainment of holy salvation; it is impossible for man to advance a step toward the same without it. See Revelation 2:2-4.

"I know thy works, and thy labor, and thy patience, and how thou canst not bear them which are



euil: and thou hast tried them which say they are apostles, and are not, and hast found them liars.

"And hast borne and hast patience, and for rny name's sake hast labored, and hast not fainted.

(JI;N euertheless I have somewhat against thee, because thou hast left thy first love. "


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Moral courage (Virya) arises froIn Sraddha, directing one's love toward the guru, and from affectionately following his instructions ..

Those who remove our troubles, dispel our doubts, and bestow peace are true teachers .. They perform a Godlike work. Their opposites (those who increase our doubts and difficulties) are harmful to us and should be avoided like poison.

As explained in the previous chapter, this creation is substantially nothing but a mere ideaplay of Nature on the ()111y Real Substance, God, the Eternal Father, who is Guru-the Supreme -in this universe. All things of this creation are therefore no other substance than this Guru, the Supreme Father, God Himself, perceived in phrr-



ality by the rnarrifo ld aspects of the play ofNature. See John 10:34 and Psalm 82:6.

"[esus answered them, Is it not written in your law, I said, Th are godst "

"I have said, Ye are gods; and all of you are children of the most High. "

Out of this creation, the object that relieves us of our rniser ies and doubts and administers peace to us, whether animate or inanimate, and however insigrrificant the same may be, is entitled to our utmost respect. Even if it be regarded by others as an object of vilest contempt, it should be accepted as Sat (Savior) and its company as Godlike. That which produces opposite results, destroying our peace, throwing us into doubts, and creating our miseries, should be considered Asat, the bane of all good, and should be avoided as such. The Irrdian sages have a saying:

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Some consider the deities to exist in water (i.e., natural elements) while the learned consider them to exist in heaven (astral wortd); the unwise seek them in wood and stones (i.e., in images or symbols), but the Yogi realizes God in the sanctuary of his own Self.

To attain salvation men choose as their Savior the objects that they can comprehend according



to their ()WIl stage of evolution. 'Thus, in general, people think that illness is a dire calamity: and as water, when properly administered, tends to remove illness, ignorant men may choose for their Divinity water itself.

Philosophers, being able to corrrp re herrd the internal electrical Light that shines within them, fmd their heart's love flowing energetically toward the Light that relieves them of all causes of excitation, cools down their system to a normal state, and, invigorating their vital powers, makes t.hern perfectly healthy, both in body and in mind. They then accept this Light as their Divinity or Savior.

Ignorant people in their blind faith would accept a piece of wood or stone as their Savior or Divinity in the external creation, for which their heart's natural love will develop till by its energetic tendency it will relieve them of all exciting causes, cool their system down to a normal state, and invigorate their vital powers. The adepts, on the other hand, having full control over the whole material world, fmd their Divinity or Savior in Self and not outside in the external world.

Regard the Guru with deep love. To keep com-

pany with the Guru is not only to be in his physical presence (as this is sometimes impossible), but mainly means to keep him in our hearts and to be one with him in principle and to attune ourselves with him.

This thought has been expressed by Lord



Bacori: "A crowd is not a company, It IS a mere gallery of faces." To keep company, therefore, with the Godlike object is to associate him with Sraddha, the heart's love iritensifie d in the sense above explained, by keeping his appearance and attributes fully in mind, and by reflecting on the same and affectionately following his instructions, lamblike. See JOhll. 1 :29.

"Behold the Lamb if God, which taketh. away the sin of the world. "

By so do ing, when man becomes able to conceive the sublime status of his divine brothers, he may be fortunate in remaining in their company and in securing help from anyone of them whom he may choose as his Spiritual Preceptor, SatGuru, the Savior.

Thus, to resume, Virya or moral courage can be obtained by the culture of Sraddha, that is, by devoting one's natural love to his Preceptor, by being always in his company (in the internal sense already explained), and by following with affection his holy instructions as they are freely and spontaneously given.


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Moral courage is strengthened by observance of Yama (morality or self .. control) and Niyama (reli ... gious rules).

Yama comprises noninjury to others, truthfulness, nonstealing, continence, and noncovetousness.

Niyama means purity of body and mind, con ... tentment in all circumstances, and obedience (following the instructions of the guru).

Firrnrress of moral courage can be attained by the culture of Yama, the religious forbearances: abstention from cruelty, dishonesty, covetousness, unnatural living, and unnecessary possessions; and of Niyama, the religious observances: purity in body and mind-cleaning the body externally and internally from all foreign matters which, being fermented, create different sorts of diseases in the system, and clearing the mind from all prejudices and dogmas that make one narrowcontentment in all circumstances; and obedience to the holy precepts of the divine personages.

What is natural living? To understand what natural living is, it will be necessary to distinguish it from what is unnatural. Living depends upon the selection of (1) food, (2) dwelling, and (3) company. To live naturally, the lower animals can select these for themselves by the help of their instincts and the natural sentinels placed at the sensory enrrances-c--t.he organs of sight, hearing, touch, smell, and taste. With men in general, however, these organs are so much perverted by



unnatural living from very infancy that little reliance can be placed on their judgments. To understand, therefore, what our natural needs are, we ought to depend upon observation, experiment, and reason.

What is natural food for man? First, to select our natural food, our observation should be directed to the formation of the organs that aid in digestion and nutrition, the teeth and digestive canal; to the natural tendency of the organs of sense which guide animals to their food; and to the nourishment of the young.

Observation of teeth. By observation of the teeth we fmd that in carnivorous animals the incisors are little developed, but the canines are of striking length, smooth and pointed, to seize the prey. The molars also are pointed; these points, however, do not meet, but fit closely side by side to separate the muscular fibers.

111 the herbivorous animals the incisors are strikingly developed, the canines are stunted (though occasionally developed into weapons, as in elephants), 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; the canines are little projected, conical, and blunt (obviously not intended for seizing prey but for exertion of strength). The molars are broad-topped and furnished at the top with enamel folds to prevent waste caused by their



side motion, but not pointed for chewing flesh.

In omnivorous animals such as bears, on the other hand, the incisors resemble those of the herbivorous, the canines are like those of the carnivorous, and the molars are both pointed arid broad-topped to serve a twofold purpose.

Now if we observe the formation of the teeth in man we find that they do not resemble those of the carnivorous, neither do they resemble the teeth of the herbivorous or the omnivorous. They do resemble, exactly, those of the frugivorous animals. The reasonable inference, therefore, is that man is a frugivorous or fruit-eating animal. *

Observation of the digestive canal. By observation of the digestive canal we fmd that the bowels of carnivorous animals are 3 to 5 tirues the length of their body, measuring from the mouth to the arrus ; and their stomach is almost spherical. The bowels of the herbivorous are 20 to 28 times the length of their body and their stomach is more extended and of compound build. But the bowels of the frugivorous animals are 10 to 12 times the length of their body; their stomach is somewhat broader than that of the carnivorous and has a continuation in the duodenum serving the purpose of a second stomach.

T'his is exactly the formation we firrd in human beings, though Anatomy says that the hu• Fruit comprises any part of plant life useful to man. The fruitarian diet referred to by Swami Sri Yukteswarji includes vegetables, nuts, and grains. (Publisher's Note)



rn ari bowels are 3 to 5 t.im es the length of rnari's body-making a mistake by measuring the body from the crown to the soles, instead of from mouth to anus. "Thus we can again draw the inference that Ulan is, ill all probability, a frugivorous arrimal,

Observation of organs of sense. By observation of the natural tendency of the organs of sensethe guideposts for determining what is nutritious -by which all animals are directed to their food, we fmrl that when the carnivorous animal firids prey, he becomes so much delighted that his eyes begin to sparkle; he boldly seizes the prey and greedily laps the jetting blood. On the contrary, the herbivorous animal refuses even his natural food, leaving it u ntouched , ifit is sprinkled with a little blood. His senses of smell and sight lead him to select grasses and other herbs for his food, which he tastes with delight. Similarly with the frugivorous animals, we find that their senses always direct them to fruits of the trees and fielcl ,

In men of all races we firid that their senses of smell, sound, and sight never lead them to slaughter animals; on the contrary they cannot bear even the sight of such killings. Slaughterhouses are always recommended to be removed far from the towns; men often pass strict ordinances forbidding the uncovered transportation of flesh meats. Call flesh then be considered the natural food of man, when both his eyes and his nose are so much against it, unless deceived by flavors of spices, salt, and sugar? On the other



hand, how delightful do we fmd the fragrance of fru.its, the very sight of which often rrrak es the rno ut.h water! It may also be noticed that various grains and roots possess an agreeable odor and taste, though faint, even wherr un.prepared. Thus again, we are led to infer from these observations that man was intended to be a frugivorous animal.*

Observation of the nourishtnent of the young.

By observation of the nourishment of the young we find that milk is undoubtedly the food of the newborn babe. Abundant milk is riot su pplied in the breasts of the mother if she does not take fruits, grains, and vegetables as her n at.ur al food.

Cause of disease. Hence fr orn these observations the only conclusion that can reasonably be drawn is that various grains, fruits, roots, andfor beverage-milk, and pure water openly exposed to air and sun are decidedly the best natural food for man. These, being congenial to the system when taken according to the power of the digestive organs, well chewed and mixed with saliva, are always easily assimilated.

Other foods are unnatural to man and be ing' uncongenial to the system are necessarily foreign to it; when they enter the stomach, they are 11()t properly assimilated. Mixed with the blood, they

* "And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in which is the fruit of a tree yielding seed; to you it shall be for me at," -Genesis 1 :29. (Publishers Note)



accumulate in the excretory ancl other organ.s not properly adapted to them. When they can.not find their way out, they subside in tissue crevices by the law of gravitation; and, being fermented, produce d iseases, mental and physical, and ultimately lead to premature death.

Children's development. Ex p e r i m e nt also proves that the nonirritant diet natural to the vegetariarl is, alrnost without exception, admirably su it ed to children's develo pment, both physical and mentaL Their minds, understanding, will, the principal faculties, temper, and general disposi tio n are also properly developed.

Natural living calms passions. We firrd that when extraordinary means such as excessive fasting, scourging, or monastic confmerneru are resorted to for the purpose of suppressing the sexual passions, these means seldom produce the desired effect. Experiment shows, however, that man can easily overcome these passions, the archenemy of rnor'ality, by natural living on a nonirritant diet, above referred to; 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.

Sexual desire. Something more should be said here about the natural instinct of propagation, which is, next to the instinct of self-preservation, the strongest in the animal body. Sexual desire,



like all other desires, has a normal and an abnorrn al or diseased state, the latter resulting only from the foreign rnatter accumulated by unnaturalliving as mentioned above. In the sexual desire everyone has a very accurate thermometer to indicate the condition of his health. This desire is forced from its normal state by the irritation of nerves that results from the pressure of foreign matter accumulated in the system, which pressure is exerted on the sexual apparatlls and is at first manifested by an increased sexual desire followed by a gradual decrease of potency.

This sexual desire in its normal state rnakes man quite free from all disturbing lusts, and operates on the organism (awaking a wish for appeasement) only infrequently. Here again experiment shows that this desire, like all other desires, is always normal in individuals who lead a natural life as mentioned.

The root of the tree of life. The sexual organ -the junction of important rierve extrern ities, particularly of the sympathetic and spinal nerves (the prin.cipal nerves of the abdomen) which, through their connection with the brain, are capable of enlivening the whole systern-is in a sense the root of the tree of life. Man wellinstructed in the proper use of sex can keep his body and mind in proper health and can live a pleasant life throughout.

The practical prmciples of sexual health are



not tau ght because the public regards the subject as unclean arid inclecent. T'hus blincled, mankind presunles to clothe Nature it) a veil because she seerns to thell1 im pure, for gerting that she is always clean and that everything irn ptrre and improper lies in m arr's ideas, and not in Nature herself. It is clear rher-efot e that rnan, 110t kl10Willg the t.ru.th about the dangers of rnisuse of the sexual p()wer, and beirig con) pelled to wrong practices by the riervous irritation resulting from u n na tural livirig, suffer's troublesome diseases in life anel u ltimately becomes a victim of premature cleath.

Dwelling place of man. Seco ndl y, about our dwelling' place. We can easily understand, when we feel displeasure on enterin.g a crowded roorn after breathing fresh air 011 a mountaintop or in an expar1se of fiel d or g'arden, that the atmosphere of the town or any crowded place is quite all unnatural clwelling place. The fresh atmosphere of the rnou ntaintop, or of the field or garden, or of a dry place under trees covering a large plot of larrd and freely ventilated with fresh air is the proper dwelling place for man according to Nature.

The company we should keep. And thirdly, as to the com pally we should keep. Here also, if we listen to the dictates of our conscience and consult our natural liking, we will at once fmd that we favor those persons whose magnetism affects us



h ar-mo nio uslv, w h o cool o ur s vs te m , i nt e r n all y irivigo rate ou r vitality, develop o u r natural love, and thus relieve us of our rniser ies and aclrninister peace to us. '[his is to say, vve s ho'u ld be i n the com I)any of the Sat or Savior ancl s h ou Id avo id th at of the Asat, as described before. By ke e pi ng the COITllJall'Y of Sat (the Savior) we are cn ablcd to enjoy perfect hcalth , ph ysical ari d m.ent.al , a I1Cl our life is prolonged. If 011 the ot.her h an d "\Ie disobey the warrring of Mother Nature, wi th ou t listening' to the dictates of ot.rr pure co nsc ie ncc , arid keep the corn pan.y of wh areve r h as be en desigllated as A,sat, an o p pos ite effect is pr od uced an.d our health is iru p air ed arid o u r life shortell eel.

Necessity of natural living and purity. 'T-'1111S rratu ral living is hel pf ul for the practice of Yama, the ascetic forbearances as exp lairied earlier. Pu rity of mind and body being cqu ally im po rtaru in the practice of Niyama, t he ascetic observances already explain.eel, every atterrrpt s hou ld be m ad e to attain that purity.

SUTRAS 12-18

ff~: rrr-rr~: I ~ =< I

'.:t O((crt \i\:Sf I ~~dCf) ~J 6t'8I\i11 r,TCfi,-,~I:q (Wi I: In ~lltSC 6h ~ I ~ ~ I ~Rf f't:f ,I ~ ~ ,q s,:: 6rh ("61' err I '< ~ I

~t~~m~1 '4Cq et(J ~ If 1 '1 tllOrr'Ultt!:l ffi 1€1(~ Bt~~

~rJi:I til :q I ~l( I



n.:~n fi)t?l J4 I '8 rt J1\ I ~ ~ 1

1-! I () II ~ I B";q+:f: 5:11 u II ~ I '8 : I ~ 0

P ~ .~~

~ ..-~ "!II U II J4 ..-t1 S1}sl eq ~ eill ~rr:

Hence bondage disappears.

The eight bondages or snares are hatred, shame, fear, grief, co'nclerrrriatforr, race prejudice, pride of family, and smugness ..

(Rerrrova] of the eight bondages) leads to mag .. nanimity of heart.

Thus one becomes fit to practice Asana., Pranayanla, and Pratyahara; and to enjoy the householder's life (by fulfIlling all one's desires and so getu ting rid of them).

Asana m earrs a steady and pleasant posture of the body.

P'r a n ay arn a rn ea rrs control over prana, life force.

Pratyahara m.eans withdrawal of the senses from external objects.

The eight meannesses of the heart. Fir-mrie ss of moral courage, when attairred., rernoves all the obstacles in the way of salvat.ion. T'hese obstacles are of eight sorts-hatred, sha me, fear, grief, coriderrmation, race pr'cjuclicc, pride of pedigree, and a narrow sense of respectability-which eight are the rnearme.sses of the human heart.

Awakening m.agnanimity of the heart. By the removal of these eight obstacles, Viratwam or Mahattwarn (rn agrrariirni ty of the heart) cornes iri ,


and this ruake s 111al1. fit for the practice of Asan.a ( rem a i n in g i 11 S tea cl y an (1 pIe a s a n t l)() S t 11 r e ) , Pranayama (control over prana, irtvo lu ntar y nerve electricities), and Pratyahara (changil1g t.he- clirection of the vo Iurrtar y n er ve c.u r r e n.ts i n wa.r d ). These practices errable rn an to satisfy his heart by enjoying the objects of the senses as intenclecl fo r Garhasthyasrama (clo mes tic) life.

Value of Pranayama. Marl call pl.lt the vo hr nt.ar y nerves into actiori whenever he likes, and call give thenl rest when fatigued. When all of these V01Ul1- tary nerves requ.ire rest he sleeps rratu ra lly, arid by this sleep the vol u nta rv n e rve s, be i ng refreshed, call work ag-ain wit.h full vigor. Mart's invol u ntary nerves, however, irrespective of his will, are wor kirig continuously of t.homse lves frorn his birth. As he has no co ntr ol over t he m , he cannot interfere with t hei r actio n in the least. When these nerves become fatigued they also want rest and naturally fall asleep. 'Tb is sleep ()f the irivof urrta rv nerves is called Mahamidra, the great sleep, or death. When this takes place, thecirculation, respiration, and orher' vital Fu nct iorrs being stopped, the material body rrat.u ra lly begins to decay. After a while, when this great sleep Mahanidra is over, man awake s, with all his desires, and is reborn in a new physical body for' the accomplishment of his various yearrrings. In this way man binds himself to life and death and fails to achieve fmal salvation.

Control over death. But if man call coritr ol these



irivolu ntary nerves by the aforesaid Pranayama, he can stop the n atu r al decay of the: material body and put the involuntary nerves (of t he heart, lurigs, and ot he r vital organs) to rest periodically, as he does with h is vo lu n tar y nerves in sleep. After such rest by Pran ayama t he i n vo l'u nt.a.rv rie rve s becorn« refreshed a n d work wit.h riewly replenished life.

As after sleep, when rest has been taken by the voluntary rie rve s , man requires no help to awaken n.atur allv ; so after (leatll also, wl'ieri m an has enjoyecl a full rest, he awakens naturally to life in a riew body on earth. If rnan can "die," that is, consciously put his entire nervous system, voluntary arid irrvo luritarv, to rest each day by practice ()f Pranayama, his whole physical system works with great vigor.

Life and death C0l11e urrd er the control of the yogi who perseveres ill the practice of Pranayama. In that way he saves his body from the premature decay that overtakes most rrieri, and can rernain as long as he wishes in his present physical form, thus having time to work out his karma in one body and to f'ulfill (and so get rid of) all the various desires of his heart. Finally purified, he is no lo rige r required to COIne again into this world under the influence of Maya, Da rk n ess , or to suffer the "second death." See I Corinthians

15: 31, arid Revelation 2: 10, 11.

"I protest by our rejoicmg which I haue in Christ



[consciousness], I die dail». ~'-Sl. Paul.

"Be thou faithful unto death, and I unll give the» a croton of life .... He that ouercometh. shall riot be hurt of the second death. H

Necessity of Pratyahara. Man. enjoys a thing when 11e so desires. At. the time {)f t.he eujoyrue nt , however, if he directs his organs of sense, t.h ro ug h which he enjoys, toward the object of his d.esi re , he can. never be satisfied, and his desires iricr case in double force. On the contrary, if he call direct his organs of senBe iriward toward Iris Self, at t har time he can satisfy his heart irnrncctiatelv, So the

J ~

practice of the aforesaid Pratyahara, the cl1anging

of the direction of the volu nta ry rie rve cu r-rc nts inwar d, is a desirable ,vay to fulfdlhis wor ld lv desires. Man must r'e inca.rrrate again and again until all his earthly 1()ng'iI1gs are\vorkec! o ut arid he is free from all desires.

Necessity of Asana .. Man ca nriot feel o r even think properly wheri his m in d is nor in a pleasant state; and the clifferent parts of the lturna n bo dy are so harmoniously art-ange d that if eve n a ny m irurtest part of it be hurt a little, the who le system becornes disturbed. So to co m p re h e n d a thing, that is, to feel a r.hing by the heart clearly, the practice of the aforesaid Asana, the steacl V and


pleasant posture, is necessary.

SUTRAS 19-22



~ (' P ('. P P

'I ~ -;:rr~+11 '='1"-1 ~ f6t k I r!;({ "(..1"""1 -,:;1 '8 '4 I<t.T: I ~ 0 I

~~ : r-f'2:P:1 {',I ~'4 I CC ~ €tl !.-I Cfd !{ I 6h !'I LJ I cl ~ I ~q I ~~I :::.1: I ~ '<.

fI Pf'4 rrll ,I"I ;:d '2:1 r'li r ~I p"ffi "4 r <J I {=,I q I F;:;, c<"1 ,ell{ I =< ~

Smriti, true conception, leads to knowledge of all creation.

Sam adh.i, true concentration, enables one to abandon individuality for universality.

Hence arises Samyama ("restraint" or overcoming the egoistic self), by which one experiences the Aum vibration that reveals God.

Thus the soul (is baptized) in Bhakti Yoga (devotion). This is the state of Divinity.

Smriti, the true conception. Man , when expert in the above-mentioned practices, becomes able t(J conceive or feel all things of this creation by his heart. T'h is true conception is called Smrui,

Samadhi, true concentration. Fixing att cnt.io n fu mly 011. any object thus corice ived , when I1.1an becomes as m uch identified with it as if~ h.e were d evoi d of his indiviclualn.ature, he attains th.e state of Samadhi or tr'ue concentrat.iori.

Pranava Sabda, the Word of God. When O1a 11 directs all his organs of sense toward their COlTIrnorr center, the sensorium or Sushncmriadioara, tb,e door of the iriter nal world, he perceives his Godsent Iu miriotrs body of Radha or John the Baptis t, arid hears the peculiar "knocking" sound, Pran.aoa Sabda, the Word of God. See John 1 :6, 7, 23 ..


"There uras a mart sent jrorn God, uihose ria.me 1.LJa,~ John.

"The sante came for a untness, to bear untness of the Light, that all men through him might belieue. H

"I am the voice f!.f one cY)ling in the unlderriess,"

Samyama, the concentration of the self. T'h us perceiving, man naturally believes in the existence of the true Spiritual Light, and, wit.hci rawirtg his self from the outer world, corrce nt.r-ate s h irnseIf on the sensorium. This concentr-ation of the self is called Sarnvama .


Bhakti Yoga or baptism, the second birth of rrrari, By this Samyama or corice nt.rat.io n of self on the sensor'iurn , man becomes baptized or absorbed in the holy stream of the Divine Sound. This baptism is called Bhakti Yoga. III this state rnart repents; that is, turning from this gross material creation of Darkness, Maya, he climbs back toward his Divinity, the Eternal Father, whence he had fallen, and passing through the sensorium, the door, enters into an internal sphere, Bhuvarloka. This entrance into the internal world is the second birth of man. In this state man becomes D eva ta, a divine being.


~iZ Pet r~ ttl r~1 eJ'an I ~ P-=1 ti if r r~~ ~lffi~l~qp~all<JOf: I~~ r



Translation same as following commentary.

Five states of human heart. 'There are five states of the lru ma.n heart: dark, propelled, steady, devoted, arid clean. By these different states of the heart man is classified, and his evolutionary status deterlnined.


"i\cg P -c( ,I ~ PCf q 1!Rf'4 is( P ,( cr~~ ::it cl ~A "!(b\~ ~I +i\, ~ ~ <::J 0 I : cfj ~lT J:t t--;f p .... ~ ~ q 1 ~I f~(1 PePSi ~:1t:l'tfd !:(ff f( Gf5 P ~I : 1 =< b' I

In the dark state of the heart, man harbors misconceptions (about everything) .. This state is a result of Avidya, Ignorance, and produces a Sudra (a man of the lowest caste). He can grasp only ideas of the physical world. This state of mind is prevalent in Kali Yuga, the Dark Age of a cycle.

The dark heart. In the dark state of the heart man m isco nce ive s ; he thinks that this gross rnaterial portion of the creation is the only real substance in existence, arid that there is nothing besides. However, this is contrary to the truth, as has been exp lairred before, and is nothing but the effect of Ignorance, Avidya.

Sudra or servant class. In this state man is called Sudra, or belonging to the servant class, because his natural duty then is to serve the higher class


TIlE ~/OL}' ,r..,'CIE1VCl'.-'

pco ple i n order to secure their cOlllpany a n d thereby prepare his hea rt to at tain a higher stage.

Kali Yuga, the dark cycle. 'T'his state of m a n is called Kali; and w hon evor in any solar s ystern m an generally r-ern a in s in t h is state ari d is or d in ar i ly cleprivecl of tile po\,ver of aclvancing beyo ud t he sarue, the whole of that s ys te m is saicl to be ill Kali Yuga, the clark cycle.

SUTRAS 25, 26

~I $-1 01: 1T~n:rTT~ tt;Uf ~ p~ dT~1 ft\8:1=1 pel q ~I ~111i11 !'! I '-,I H p .... ~ ehTBf:q:n-m fcre:+q ftP~ I !:I :q 10 I '1_ P"tI er!{ II ?C ~I P ~I ~I ,61 t{ I ~ ~ I

ff~: ~1 q, J ~fl <:"11 m ~rf.ffi.~ r J I ~7_,1 ~ ~ f6h 1..-,1 ~ ;] I oq ~ t:T: I ~ E{ I

Passing beyond the first stage in Brahtna's plan, man strives for enlightenment and enters the natural Kshatriya (warrior) caste.

He is propelled (by evolutionary forces) to struggle (for truth). He seeks a guru and appreciates his divine counsel. Thus a Kshatriya becom.es fit to dwell in the worlds of higher understanding.

The propelled heart. When m an becomes a little enlightened he compares his experiences r elar ing to the material creation, gathered in his wa.keftrl state, with his experiences in dream, and u rid erstanding the latter to be mer ely ideas, be.gi ns to entertain doubts as to the substantial ex.isterrce of the former. His heart then becomes propelled to learn the real nature of the universe ariel, strug-



gling to clear h is doubts, seeks for evicl erice to d er errn iue w 11 at is truth.

Kshatriya, the tnilitary class. In this state man is callod Kshatriya, o r one of the m ilit.ar y class; ariel to strug-glc in the manrier aforesaicI becornes Iris n atur-al d ut.y, by whose pe rfo rrn arice he rnay get all insijrh t into the n atu re of creation and ar tain the real knowledge of it.

Sandhisthala -the place between higher and lower. 'T'h is Ksh.atriva state of m an is called Sandhisthala, the place between h ig'her' ancL lower. In this state meri , beC0111il1g a nx iou.s for real k nowle{ige, need help of one an.other; hence mutual love, the principal necessity for gailliIlg salvatiori , appears in the heart.

Motivatecl by the energetic ten.dency of th is lovc , 111an affectionately keeps cOlnpany with t h os e wh o d e str ov troubles, clear doubts, and affor-d peace to h im , and hence avoids whatever produces the contrary result; he also studies scie ntifrcally the scriptures of clivin e personages.

When man frrrd.s Sat-Guru, the Savior. In this ",ray rriari bcco rries able to a p pr-ec iat.e what true faith is, arid u nd erstands the real pos'itiori of the clivine pers()nages when he is fortunate in securirlg the Gocllike company of some one of them wlto will kindly starid to h irn as his Spiritual Preceptor, Sat-Guru, or Savior. Following affectionately the holy precepts, he learns to concentrate h is m incl, directing his organs of sense to tb.ei r



cOrI1Ill()11 c e n te r or seriso r iurn , S'ush.u.m n.adioara, t.he door of the internal sphere. There he perceives the lU111ill011S body of John the Ba pt.ist, o r Radha, arrd hears tile holy SOUIICl (Arne n , A'urn) like a strearn or river; aIldbeillg absorbecl o r baptized in it, be giris to move back towarci his Divin itv, the Eter rial Father, through the different

I ~

Lokas or spheres of the cr-eation.


The worlds or Lokas of creation are seven: Bhu, Bhuvar, Swar, Mahar,Jana, Tapo, and Satya. (This earth, and the "earthy" stage of man's conscious ... ness, are called Bhuloka.)

The Seven Loh.as : In the way toward Divin.ity there are seven spheres or stages of cr eat.io n , designated as Sioargas or Lokas by the Oriental sages, as described in Chapter 1:13. These are Bh.uloha, the sphere of gross matters; Bh.u.ua.rloh.a , the sphere of fine matters or electric attributes; S1LJarloka, the sphere of magnetic poles and auras or electricities; Maharloka, the sphere of mag nets, the atoms; Janaloka, the sphere of Spiritual Reflections, the Sons of God; Tapoloka, the sphere of the Holy Ghost, the Universal Spirit; and Satyaloka, the sphere of God, the Eternal Substance, Sat. Of these seven planes, the frrst three (Bhuloka, Bhuvarloka, and Swarloka) comprise the material

'j'f-[ E P ROC£' [) U RE


creation, the kingclorn of Darkness, Maya; arrd the last three (Jartaloka, Tapoloka, and Saf))aloka) cornprise the spiritual creation, the k ingrlom of Light. Maharloka or the sphere of Atoll1,being in the mi dst., is said to be the "cloo r" cornrnurricatirig

between t.he se two-the lliaterial arrd spiritual

cr-ea t.iorr-c=aricl is called Dasarnadu.ara, the te nth doo r, or Brahmarandhra, the way to Divinity.


'l-~cl ~r;$ ~&fT1T: f\; ,IT'!! q I <1 't"(~J:iI'-,1 JJ, 1\J:J Cfi I }{II ~~ &;1 q (":, \l1~CJ @ p~ :jf ~ v-cr, nqr P~f =t1 (-'if f~P:d ~ I 'tl (O'iI erPu PcfCf) C"'Cr: I :.(t;

Entering Bhuvarloka ("air" or "the world of becotning") man becomes a Dwija or "twice born." He comprehends the second portion of material creation-that of fIner, subtler forces. This state of nlind is prevalent in Dwapara Yuga.

Dwija or twice-born. When man, being baptized, beg ins to repent and move back toward the Eternal Father and, withdrawing his self from the g ross rrra te r ia l world, Bhuloka, enters into the world of frne matter, Bhuvarloka, he is said to belong to the Diaija or twice-born class. In this state he comprehends his interrial electricities, the second Fme material portion of the creation; and understands that the existence of the external is substantially nothing but mere coalescence or union of his frne internal objects of sense (the

negative attributes of electricities) with Iris five ()rgans of sense (the positive attributes) th roug h Iris five organs of actio n (the neutralizin.g attributes of the same), causeci by the ope ratiori of his mind and conscience (corrsoio usrie ss}.

The steady heart. 'This state ()f rn.an is Durapor a; and w h e n t h is b eco m e s t hc general state of h.urn an beings naturally in allY solar svste m, the whole of that svste m is said to be in Dwa.pa ra Yuga. In this Dio ap ara state the heart bcco m cs steady.

If m an co ntinue s in thebaptizecl state, remaining immersed in the holy str-eam, he gradually comes to a pleasant state wfrer e in his Irea rt wholly abarido ns the ideas of the e'xter nal wor ld and bccorn es devoted to the inter-nal one.


~ f-.::I,IW\:t5IQ,('!Jl ~: ~ttre("'~t1:

~I ~ 01 'Et(t11\'O:f q I q \TI OJ I ~ T(" 011'1 ~ Pd ~ I;!J Of t<11t( ~, ~ rcn:~~i J'fcl@ I =<~ I

In Swarloka ("heaven") man is fIt to understand the mysteries of Chitta, the magnetic third portion of material creation. He becomes a Vipra (nearly perfect being). This state of mind is prevalent in Treta Yuga.

The devoted heart. In th is devoted state rna n,

TflE PRO(;} ... ,[)URF


wirhd rawing his self frorn Bh.uoarloka, the wor ld of electric attriblltes, co mes to Suiarioka, the world of magrietic attributes, the electricities anr! po les ; he tl ie n b eco m e s able to co mp re he n d Ch.itta., Heart, the m ag n er.ic third portion of creation. This Ch.itta, as exp lain ed in Chapter 1, is the spiritualized At o m , Avidya ()T Lg nor ance, a part of Dark ness, Mava. Mall, corupr eherid ing this Chitta, be-corrie s able to u n de rstarrd the whole of Darkness, f\,1aya itself, of which Chitta is a part, as well as the entire creation. Mall is the n said to belong to the Vipra, or rte ar ly perfect, class. T'his state of hurnan be ings is called 'Ireta; when this becomes the gen.eral state ()f hurnan beings naturally in any solar syste m, t.he whole of that system is said to be iri Tre ta Yuga.


1=nr <1 feB f:crt:n~ P ~l ~, ii ,g I ,I '0:[ 10 Ffl F<rj !i11

~: f'f cf Pc! cfd ~ f ~ ~ ~ 6J q: fCf r ,JOlI4)~Ii:r , i1\

?t &l U I ~ .... tt ~~ t:.:t U I 'l;t£~~ 4 r!{[fI t1\q q I ~h:r ~ '!{~ ff ffi "1\ I ~o

Through true repentance man reaches Maharloka (the "great world") .. No longer subject to the influence of ignorance, Maya, he attains a clean heart. He enters the natural caste of the Brahmanas ("knowers of Brahma"). This state of mind is prevalent in Satya Yuga.

The Clean Heart. Man continuing Godward fur-



ther lifts up his self to Maharloka, the region of magnet, the Atom; then all the d evelo prnerits of Ignoran.ce being withdrawn, his Iieart cornes to a clean state, void of all external icleas. T'herr rriari becomes able to corrrp re he rrd the Spiritual l...ight, Brahma, the Real Substance in the universe, which. is the last ariel everlastin.g spiritual portion in creation. In this stage rna.n is called Brahmana or of tile spiritual class. T'his stage of the hurnan being is called Satya, and when this becomes the general state of rnan naturally in. an.y solar svsr.ern , the w h o le of that system is said to be in Satya Yuga.

SUTRAS 31, 32

~(r 'Ei ... ;::u (~t ~ :q ('4 fffi ,( 'JI "1 (Tt r en ~~ ~~·'EI"'hlrm

~: :q\~ti -=iI 1'1 Ch Pc ~,I q i~ rcA 3\ I ,'4 "1 ( sfum=c B t:"< . .t(.'1 h=t; f~ ~}

Not merely reflecting but manifesting Spiritual Light, man rises toJanaloka, the kingdom of God.

Then he passes into Ta poloh.a; the sphere of Kutastha Chaitanya.

Abandoning the vain idea of his separate existence, he enters Satyaloka, wherein he attains the state of flnal release or Kaivalya, oneness with Spirit.

In this way, when the heart becomes purified, it no Io rig'e r rne re ly reflects but rnariifests Spiri-



tual Light, the Son of God; and thus being COI1- secrated o r a n oi nr ecl by the Spirit it becomes (:h.rist, the Savio r. This is the orrly way through w h ich m ari, being again baptized or absorbed in Spirit, carl rise above the cr ea tio n of Darkness a n d e nre r into Janalaka, the Kingdom of God; that is, the creation of Light. In this state rnan is callecl Jivanrnukta Sarmynsi, like Lord Jesus of Nazareth. See John 3:5 and 14:6 ..

"Verity, verily, I say umto thee, Except a man be born of ioater and of the Spirit, he cannot enter into the kingdom of God."

"J esus saitli unto him, I am the way, the truth, and the life: no mart cometh unto the Father, but by



In this state rnan comprehends himself as nothing but a mere ephemeral idea resting on a fragInerlt of the urriversal Holy Spirit of God, the Eternal Father, and understanding the real worship, he sacrifices his self there at this Holy Spirit, the altar of Gocl; that is, abandoning the vain idea of his separate existence, he becomes "dead" or dissolved in the universal Holy Spirit; and thus reaches Tapoloka, the region of the Holy Ghost.

In. this rna nrrer , bejrig one and the same with the universal Holy Spirit of God, man becorries unified with the Eternal Father Himself, and so comes to Satyaloka, in which 11e comprehends that all this creation is substantially nothing but a lnere idea-play of his own nature, and that nothing in


the unjversc exists l:)esicies his own. Self. '"T'I1.is state of unification is callecl Ka iualya, t.Ire Sole Self. See Revelation. 14: 13 a n d Johrl 16:28.

"Blessed a.r e the dead uih ich. dte ttl the Lso rdf ro m h encefortli .. ,

"I carne forth fronz the Father; and a m co me t rito the roorl d: agazn, I le aue the uiorl.d, and go to the Father. "



B"€1 'SI $t ~(,I q i '4 .... =:;;f': ~-~ ~['[f~~-~: P'EI p~: I '<. I

~rq~l6fJ ~ q ;;q I m ~'l-m I -=< I

~~ cJOI ~~~7X ,I q {-"II ~~"'J:j 'hI ...., ... ;;;:flJl

~~ ri-cl 'd ~ :q- ~~-: I ~ I

Adeptship is achieved by purifIcation of man's three bodies. It is also attainable through the grace of the guru.

Purification comes through Nature, penance, and mantras.

Through Nature there is purifIcation of dense matter (the physical body); through penance, purifIcation of the fine rrrartes- (the subtle body); through m amtr as , purifIcation of the rrrj rrcl;

Acle pts h ip is arta in able by the p u r ificat.io n of the bo d y ill all respects. Pt.rr i frcar.io rr of the rriat.erial body carl be effected by t h irrg s generated alon.g w it l ... it by Nature; that of the electric body by patience in all cir cu rnsta nces ; a.n d tb at of the rn a g n er.ic body (P:crcrchitta, spiritualizecl Ar o m , Heart) by r-eg u lat.io n ()f th.e breath, which is called maritra., tl ... e purifler of the rn i n d (~: ~I<q ~ ~ '4--(: ). The process of Irow these puriflcatioIls carl




be effected Iuay be learrit at the feet of tile eli virre personages who witness Light and bear test.irnorry of the Ch r ist Consciousness.


mu;:nr~ I~OI ~ 01 '=1 ~~lfg-~rfcr{~r~ q '4 r":ii "C.i\-11r"iI JOt: l 6' 1

~""!{r# ~I ~ ~ct: ~: ~~ I ~ I

Through the holy effect of the mantra, the Pranava or Aum sound becomes audible ..

The sacred sound is heard in various ways, according to the devotee's stage of advancement (in purifying his heart).

By culture of regulation of the breath as directed by the Spiritual Preceptor (Sat-Guru), the holy Word (lOJUICf, !(I~cr Pranava or Sabda) Sp()Iltaneously appears and becomes audible. Wheri this mantra (Word, Pranaoa) appears, the breath becomes regulated and checks the decay of the rriaterial body.

This Pranava appears in different forms at the different stages of advancement, acco rd.ing to the p'ur ifrcatiort of the heart (Chitta).



One who cultivates the heart's natural love obtains the guidance of a guru, and starts his sadhana (path of spiritual discipline). He becomes a Pravartaka, an initiate.

It has alreacly been ex plairred what Sat-Guru is and 11()\V to keep the conlpany thereof. Mall, w h e n e n do wecl wit h the heavenly gift of pure love, naturally becornes disposed to avoid the conlpany of what is Asat ancl to keep the cOlllpal1Y of wh at has be e n ciescribed as Sat. By affectionately keeping the COl1Tpany of Sat he lilay be fortu n ate cn o ug h to please 011.<:" who Illay kinclly starrd ro h'im as his Sat-Guru. or Spiritual Preceptor. By keepillg h is preceptor's Godlike cOlnpany there grows an irtclirtatiori, Praoritti, in the disciple's heart to save h imself from the creation of dark ness , Maya, an d he bcco me s Prauartaha, all irritiate ill the practices of Yama and Niyama, the ascetic forbearallces and observances necessary to obtain salvation.


By the practice of Yama and Niyama, the eight meannesses of the human heart disappear and virtue



arises. Man thus becomes a Sadhaka, a true disciple, fi t to attain salvation.

It rnay be r-emernbe rcd that by the cuiture of Yanla ariel Niyama, the eight rnea rrnesse s vanish fro rn the Irurna n heart a.n d mag na nirn ity corrie s in. It is at this stage that ma n becorries fit for the practice of ascetic posture ancl t.he other pr()cesses pointed out by his Sect-Guru. to att.ain salvatiori ; when he continues to practice t.he processes so pointed out to hirn by his Sat-Guru. he becorries a Sadhaka or disciple.


He progresses in godliness, hears the holy Aum sound, and becomes a Siddha, divine personage ..

011 reference to Chapter 3 it will be fo u n d how a d isci ple , while passing through the clifferent stages, beco rrres able to conceive the different objects of creation ill his heart; and how he gradually advances through the states of rrrerli tatio n ; a.n.d how, ultimately, by co nce ntra ting h is attention on the se nso rium , he perceives t he peculiar sound, Pramaoa or Sabda, the holy Word, at which time the heart becorrres divine an d the Ego, Ahamkara, or son of man beC0l11eS me rg ed



or baptized in the strearn the-reof', anel the disciple becomes Siddha, all adept, a d ivirie personage.


Then he perceives the manifestations of Spirit, and passes through the seven Patala Lohas (or cen ... ters in the spine), beholding the seven rishis.

In the state of ba ptis m (Bhakti rog'a, or Surat Sabda }()ga, abso r pt.io n of the Ego in the holy Sounel) man repents ariel withdraws his self fr-om tl ie cx tet n al worlcl of gross rnatre rs, Bhuloka, arrd erite rs i nt o the irite r nal orie of fine matre r, the Bhniuarloka. 'T'he re he perceives the rnariifestation of Spirit, the true Light, like seven stars in seven centers or astrally shilling places, which are cornpared to seven golclen ca nd lc sr icks. These stars, being the ruan ifesrat iorr of true Light, the Spirit, are called arigels or rishis, which appear orie after ariot.he r ill the right h arid of the son of Ulan; that is, in his right way to Divirritv.

The seveI1 golderl ca nrllest.icks are the seven shining places in the body, k nown as brain, the sahasrara; rn.edulla oblorigara, the ajna chakra; and five s p in al centers -cervical, visuddha; dorsal, anahata; lumbar, rnanipura; sacral, swadhishthana; a n d coccygeal, muladhara, where the Spirit be-



comes ruanifested. Through these seven centers o r churches, the Ego or son of rria.n passes toward the Divinity. See Revelation 1: 12, 13, 16, 20, a n d 2: 1.

"And bezng turned, I saui seven golden candlesticks; and in the midst oj the seven candlesticks one like unto the son of man .... And he had in his right hand seven stars."

"The mystery of the seven stars which thou satuest in rny right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches; and the seven candlesticks which thou sauiest are the seven churches."

"These things saith he that holdeth the seven stars in his right hand, who walketh rn the midst of the seven goLde n candlesticks."

In this state of baptism (Bhakti Yoga or Surat Sabda Yoga) the Ego, Sural, the son of man, gradually passing through the seven places rrierrtiorred , acquires the knowleclge thereof; and when he thus completes the journey through the whole of these regions he understands the true nature of the uriiverse. Withdrawing his self from Bhuvarloka, the fme material creation, he enters into Swarloka, the source of all matters, fme and gross. There he perceives the luminous astral form around his Heart, Atom, the throne of Spirit the Creator, provided with five electricities and with two poles, Mind and Intelligence, of seven different colors as in rainbows. In this sphere of elec-



tr icit.ies , rnirrd , arid intelligerice , the sou rce of all objects o f se nse s and ()f organ.s for their enjoymerit, mau bccornes perfectly satisfied with being ill possession of all objects of his desires, an d acqui.re s a complete knowledge thereof. Hence the aforesaid astral fo rrn with its electricities and poles, the seven parts tbe reof, has beeu described as a sealed casket of knowledge, a book with seven seals. See Revelation 4:3 alld 5: 1.

"And there was a rainboui round about the

th "


'it nd I saw in the right hand of him. that sat on the throne a book written within and on the back side, sealed with seoen seals."


~ ~ I., !{I Pm ~ ( J I en ~ I ~

ff ttl ~q ;J( f Pt1 6fj I ( ff1 (1 !fq t!)4'--crt I "if Per ~: I ~ 0 I

Then, because of yoga knowledge and power, man obtains supremacy over the seven Swargas (heavens). He achieves salvation by dissolving the four original ideas (the "four manus" or primal thoughts by which creation sprang into being) ..

Passing through this Swarloka, the SOIl of man comes to Maharloka, the place of magnet (the Atom), of which the ideas of manifestation (Word), T'irne, Space, and particle (Atom) are the



four corupo neru IJarts. As rne nt iorrecl in Chapter 1, this Muharloka r-e p re sc nts Auidya, Ignorance, which produces the idea of separate existence of self and is the so u rce of Ego, the sori of ma n . TIlLIS man ("1I.,ct, manaua.i, being the ()ffsprirlg of Igll0rance, anrl Ignorarlce bcirig representeel by the four ideas aforesaid, these ideas are calleel the four manus (~+ Ear = +11.,61), the or ig ins or sources of Ulan.


Being thus victorious over the powers of Dark~ ness and Ignorance, rrrarr becomes one with God.

Maharloha, the place of Magnet (Atom), is the Brahmarandhra or Dosamaduiara, the door berwee n t,YO creations, rrrater'ial and spirituaL When Ego, the son of man, comes to the door, he compreherids the Spiritual Light and becomes baptized therein. Arrd passing through this door he comes above the ideational creation of Darkness, Maya, and entering into the spiritual world, receives the true Light and becomes the Son of God. T'h us man, being the Son of God, overcomes all bondage of Darkness, Muiya, and becomes possessed of all aiswaryas, the ascetic majesties. These aisuJaryas are of eight sorts:

Anima, the power of mak ing one's body or

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