Yoga is to bring enlightenment in the darkness of the self. All practices described in this book aim at bringing light by self-realization. The lineation towards Yoga depends on one’s Sanskara. In fact parents, sisters and brothers, religious company and the grace of the Master, all depend on ‘Sanskars’. Those endowed with prime ‘Sanskaras’ get interested in Yoga from early childhood. The Masters of the path also accomplish the job of initiating the young ones. There are various ways to accomplish this yoga. Few of the known systems are being enumerated:
1. Knowledge from parents and Teachers.
2. Knowledge from the Scriptures.
3. Knowledge gained by pious company.
4. Knowledge gained through speeches.
5. Knowledge attained by practices carried out in water.
6. Knowledge extracted from the atmosphere by the medium of air exercises.
7. Knowledge obtained by staring at the Sum and the Moon.
8. Knowledge attained thorough star gazing.
9. Knowledge attained at high mountain tops regarding cardinal directions and the Dieties.
10. Practices while standing.
11. Practices of Samadhi.
12. Practices carried out in lying position.
13. Practices done after keeping fasts.
14. Practices done keeping oneself without drinking water.
15. Practices of vedic Yoga processes after studying them.
16. Control of breath and practices there-of for piercing.
17. Realization of Tatwas.
18. Knowledge of the subtle body.
19. Knowledge of Primordial sound.
20. Knowledge of the flame of light divine.
21. Knowledge of the practices in cool air.
22. Knowledge of Sun’s rays and practices.
23. Knowledge attained through the waves of the water.
24. Along the water coast sitting or lying down or in the depths of earth to practice Samadhi.
25. By standing on one leg to obtain the Knowledge regarding the movements of the sun and moon.
26. To collect the rays of sun and moon in One’s own body.
27. To do practices inside water or on its surface with various postures.
28. To visualize ‘Seed alphabets’ and visualize Mantras.
29. To practice Kundalini Yoga.
30. To practically visualize deities.
31. To realize the formless God and the Manifest God.
The practices must be selected according to the ultimate aim. The devotee must practice these yogic practices but always keeping in mind that the order of the Master is supreme. One should surrender unto the Master and Keep on analyzing his own actions. Actions have been clarified as ‘Akarma’ (Without any motive), Sukarma (Good Acts), Vikarma (Bad Motive) and Nishkarma (Without any self motive) etc.
The accumulation of good deeds results in the preponderance of ‘Satva attributes’. The Satva attributes provide perfection to Yoga. Its colour is pure white and is unblemished by any dots or clouds and lines and is uniformly white. The light of ‘Satva’ attributely pure, devioid of any blemishes and is tranquil. It has no other colour and form in it. This vision is attained only is Samadhi. During ‘Samadhi’ the aspirant becomes oblivious of his separate existence and establishes a unison with Brahma, and becomes immersed in the divine existence.
It is very important to attain this state in Yoga. This world is made up of animate and inanimate objects. The best use of this physical body is that Sadhaka attain divine consciousness. Body is made up of five gross elements-sensory and motor organs and mans etc. These things have infact blanketed the divine light like clouds blocking the sun’s rays. These clouds are unlimited bad ‘Sanskaras’ which are on their removal and the pure unblemished light is visualized by the perfection of the Yoga. The ego of the self which has separated the being from the divine vanishes. The master and the subtle body are responsible for providing success to the aspirant during these yogic practices. It is useless to wish success in yogic practices without the knowledge of the subtle body. It is the subtle body which appreciates the primordial sound Nada, the seed mantras, the vision of the deities and mantras and Brahman Randhra. It is therefore very essential for the aspirant for the aspirant to be conversant with the subtle anatomy of the body and the cosmos.
This anatomical knowledge reveals the importance and utility of prana automatically. It is the pranic force which creates these Tatvas, organs of the body. Sensory and motor perceptive elements and the subtle body. Each particle of the prana circulates through each and every part of the body and keep on providing energy. Through the medium of Yogic practices the prana praticles strike each other genesis to light, sound and energry. The prana force is divided into various forms by various practices. This form bestows ecstasy to Manas, Buddhi, and Chitta and takes him towards ‘Kaivalya’ where the experience and the observer attain unison with the experience or vision. This liberates the sadhaka from the bondage of karma. Thus the spiritual practice of prana is of prime importance for the attainment of Kaivalya. The atoms of bad sanskars influence the pure and unblemished form of prana and forces the phenomenon of life and death to occur. The practices of Prana, Grace of the Master, remembrance of Rishis and Munis and the memory of ancestors multiplies the effects of Akarmas i. e. bad sanakars. Early morning practices also provide desired results quickly because the purity of the atmosphere and the sun rays eliminate the bad sanakaras. This should not be doubted. The seven colours of the rays of the sun are also visualized in different psychic force centers of the body. The perfect knowledge of these colours provide the easy success to the knowledge of these psychic centres and tatwas and the aspirant is absorbed in the practice of BRAHMANDA.
It is the will of the Sadhaka which provides entry into the BRAHMANDA. The practice can be performed of millions of years. An example of this are the practices of samadhi. The sadhaka merges into God by a break-through in the BRAHMANDA, which is provided by the grace of the Master. The main aim therefore is to realize the point of BRAHMA RANDHRA. The sadhaka has to face lot of difficulties for attaining it. The main obstacles are the absence of the Master’s grace and the sense organs. If one is firm and has faith in God then one may not have to face these difficulties for the all pervading God form of the master within one’s ownself shall show light on the path and eliminates the obstacles. This will only be experienced once the subtle body is made active. Keeping in observance with the laws of nature the atoms of the Master get mixed up with the creative atoms of the being. The pious deeds of the aspirant result in the development of these atoms of the master. These atoms situated in the Antaha karna i. e. self can be visualized in various ways. Bhairava Ganesh, Ram Krishna, Gayatri etc. are the atoms of the master born along with the being for benediction. This is absolute truth. The one who makes the being contact with these atoms of the God form of the master can be a devotee, Yogi. Scriptures are the external forms of the Master and one should not treat them as different entities for the creation of each being is a almost similar but have different modifications of mind depending upon karmas.
A devotee or a yogi has to carry out his worldly activities as well for being made up of five elements the worldly life can not be given up. Hunger, thirst, happiness, sorrow, respect and deshonour is generally experienced in life and a sadhaka is no exception. The sadhaka however experiences less anguish as compared to others because of spiritual experience. The perfect yogins detach themselves from worldly activities and remain immersed in BRAHMA. This state however is attained by some very fortunate ones.
The sadhaka is free to practice either by the order of the master of pursuing his own will. There is no age bar for it. The only precondition is a healthy energetic body. A Solitary place for yogic practice is an absolute necessity. Perfection of even a single yogic practice does provide, may be minimal experience of the self. During these practices the aspirant should only proceed towards BRAHMANDA, otherwise he or she will be sorry. By practice limited knowledge is attained first but if the practices are constantly carried (For a couple of years) out of this limited knowledge one can attain greater magnitudes – the realization of BHARMA. The worldly difficulties not make sadhaka nervous and neither one should contemplate their non-existence. Yogic practices should be carried out only for emancipation and not for temporal gain otherwise the yogi shall get caught in the wheel of life and death.
Aum Shantih, Shantih, Shantih