In the Rig Veda the goddess Usha is consistently associated with and often identified with the dawn. She reveals herself in the daily coming of light to the world. She has been described in the Rig Veda as a young maiden drawn by one hundred horses. She brings forth light and is followed by the sun who urges her onwards. She is praised for driving away, or is petitioned to drive away, the oppressive darkness. She is asked to chase away evil demons. As the dawn she is said to rouse all life, to set all things in motion and to send people off to do their duties. She sends the curled-up sleepers on their way to offer their sacrifices and thus render service to the other gods.

Usha gives strength and fame. She is that which impels life and is associated with the breath and life of all living creatures. She is associated with, or moves with cosmic, social and moral order. As the regularly recurring dawn she reveals and participates in cosmic order and is the foe of chaotic forces that threaten the world. Usha is generally held as an auspicious goddess associated with light and wealth, and is often likened to a cow.

In the Rig Veda she is also called ‘the mother of cows’ and like a cow that yields its udder for the benefit of people, so Usha bares her breasts to bring light for the benefit of human kind. Although she is usually described as a young and beautiful maiden, she is also called ‘the mother of the gods and the ashwins’. Considered as mother by her petitioners she tends to all things like a good matron and goddess of the earth. She is said to be ‘the eye of the gods’ and is referred to as ‘she who sees all’, but is rarely invoked to forgive human transgressions. It is more typical to invoke her in times of need to drive away or punish one’s enemies.

Usha is known as the goddess, reality or presence that bears away youth. She is described as ‘a skilled huntress who wastes away the lives of people’. In accordance with the ways of Rita she wakes all living things but does not disturb the person who sleeps in death. As the recurring dawn, Usha is not only celebrated for bringing light from darkness, she is also petitioned to grant long life, as she is a constant reminder of peoples’ limited time on earth. She is the mistress or marker of time.

The ancient Vedic tradition has viewed Usha as the harbinger of light, awareness, activity. People divided time into the form of day and night. At night all creation rests and in the day the whole of creation is active. The transformation which takes place from night to day is known to be the attribute of Usha, the awareness that stirs up the activity of creation, the light that gives sight to the eyes, that gives power to the senses, that gives power to the mind and intellect, Usha has been regarded as the light, or the dawn of human consciousness.

Another goddess commonly referred to in the Rig Veda is the goddess Prithvi who is nearly always associated with the earth, the terrestrial sphere where human beings live. In the Rig Veda furthermore she is always coupled with Dyaus the male deity associated with the sky. So dependent are these two deities in the Rig Veda that Prithvi is rarely addressed alone but almost always as part of the dual compound Dyaus-Prithvi, Sky-Earth. Together they are said to kiss the centre of the world. They sanctify each other in their complementary relationship. Together they are said to be the universal parents who created the world and the gods. As might be expected, Dyaus is often called ‘father’ and Prithvi ‘mother’.

In addition to her maternal productive characteristics, Prithvi usually, along with Dyaus in the Rig Veda is praised for her supportive nature. She is frequently called ‘firm’, ‘she who upholds and supports all things’. She encompasses all things, is broad and wide, and is motionless. Although elsewhere she is said to move freely, Prithvi with Dyaus is often petitioned for wealth, riches and power. The waters they produce together are described as ‘fat, full, nourishing and fertile’. They are also petitioned to protect people from danger, to expiate sin and to bring happiness. Together they represent a wide, firm realm of abundance and safety, a realm pervaded by the order of Rita, which they strengthen and nourish. They are un-wasting, inexhaustible and rich in gems.

In a funeral hymn the dead one is asked to go now to the lap of his mother earth, Prithvi who is described as gracious and kind. She is asked not to press down too heavily upon the dead person but to cover him gently as a mother covers her child with her skirt. The most extended hymn in praise of Prithvi in vedic literature is found in the Atharva Veda. The hymn is dedicated to Prithvi alone and no mention is made of Dyaus.

The mighty god Indra is her consort and prefects her from all dangers. Vishnu strides over her, and Parjanya. Prajapati and Vishwakarma all either protect her, provide for her or are her consorts. Agni is said to pervade her. Despite this association with male deities, the hymn makes it clear that Prithvi is a great deity in her own right. The hymn repeatedly emphasises Prithvi’s fertility. She is the source of all plants, crops, and nourishes all creatures that live upon her. She is described as patient and strong, supporting the wicked and the good, the demons and the gods, She is frequently addressed as ‘Mother’ and is called to nurse all living things.

Prithvi is also said to manifest herself in the scent of women and men, to be the luck and light in men and to be the splendid energy of maids. In brief, Prithvi is a stable, fertile and benign presence in Vedic literature-It is clear that those who praise her see her as a warm, nursing goddess who provides sustenance to all those who’ move upon her firm, broad expanse. The Rig Veda nearly always links her with the male god Dyaus but in the Atharva Veda and later vedic literature she emerges as an independent being.

(Courtesy : Yoga Magazine, Jan, 1991)

Everyone tells everyone else to obey. The parent tells the child to obey. The teacher tells the school-boy to obey. The traffic cop tells the motorist to obey. Even the State tells the citizen to obey.

It is only the wise guru who says ‘Surrender’. For, in the act of surrendering, is the act of both disobeying and obeying. It is like creation. Unless you destroy something, you cannot create anything. When you make ice from water, what are you actually doing? You are destroying this ‘state’ of water and are creating or making ice. The carpenter first destroys the wood to make the chair. Even the guru first destroys all the negativity in the disciple, so that the disciple can be led on the path of spirituality. Thus, obedience and disobedience are actually two sides of the same coin.

Disobedience – every step of the way!

In Patanjali’s Yoga, the eight milestones on the yogic path, maybe we don’t realize it, but we disobey in order to obey, at every stage. Let’s take asanas. If we try to sit still for some time, the chances are, unless we have been practising yoga, we will find it difficult. After a few moments, we will start fidgeting. We will begin to scratch our nose, drive away an imaginary fly, or even shake our ears! That’s because our limbs are obeying their natural instincts to keep moving. So asanas teach us to disobey our natural ‘way of being’ and to control our natural tendencies.

Now, the actual asanas too have disobedience inherent in them. When we sit padmasana, our ankles begin to ache. Our ankles are not used to being folded up. So what do we do? Gradually, stage by stage, we begin to sit longer and longer until we reach a stage where we have totally disobeyed the natural inclinations of our ankles, as we go on obeying our teacher.

Then we find that the very act of ‘obedience’ disappears, and we sit comfortably for a long time. What has actually happened is, while starting to disobey our inclinations, we have begun to obey the instructions of the teacher and gone on to a stage where we are no longer obeying anything at all. We are simply sitting in padmasana. We have surrendered our self to the asana.

As you are learning or rather ‘obeying’ the instructions about the other asanas, you find that your spine, your shoulder blades, your hip joints, your stomach, in fact, different parts of your body in different asanas grumble. But you ‘disobey’ what they don’t want you to do. Instead you go on with your practice. And, as in the case of padmasana earlier, you surrender yourself totally to the asanas, one by one.

Of course, all this does not happen overnight, but in a gradual, continuous process and as days go by, you cease even to notice that your limbs have totally surrendered to the asanas. The same process takes place with pranayama. You or that part in you disobeys what your breathing pattern used to be. You now bring in a certain regularity and soon, you begin to master the different pranayamas. From this, you can now understand that in order to achieve even sthiram, that unique stillness and steadiness you find in a yogic body, one has to disobey many ‘natural’ inclinations.

Neti, neti, neti

However it is not so easy, when you come to pratyahara or the withdrawal of the senses. Since birth, your mind has been ‘obeying’ the messages of the sense organs and acting blindly according to the sensations. In fact, like a disciple surrendering to the guru, the brain has surrendered to your sense organs.

In order to achieve pratyahara, you must teach the brain to ‘disobey’ the sense organs, which were originally created to warn the brain of things happening around. This disobedience of a habit from birth, pratyahara, takes a long time to achieve. In other words, in order to obey the fifth limb or stage in ashtanga yoga, you disobey habits or ‘practices’ from birth. It is a hard task to convince yourself. ‘Not this, not this’.

This sense of ‘disobedience’ is inherent in all the other steps of ashtanga yoga.

Disobedience in evolution

We all know that man and other living beings are continuously evolving. While other living things evolve physically only, it is only man who is evolving both physically and mentally. In fact, more than the mere physical evolution, it is the evolution of the mind or consciousness that sets man apart from other beings, though there is the same atman or soul in every being.

In the tree of evolution, man is sitting right at the top. And he has to evolve his consciousness into that of a divine consciousness. That is the ‘raison d’etre’ of being born a human being. If as apemen we had all been ‘obedient’ in our activities, not straying from the trodden path, we would never have evolved to the present state of consciousness. We would still be lumbering along, eating roots and berries, living in packs instead of in societies, and our bodies would still be covered with long hair.

Somebody at different times had the conviction to question ‘Why?’ ‘Why not this way?’ and so on.

And with each question came an answer in practical terms. No matter if the answer was not really an answer. But the very act rocketed man’s consciousness to the next higher stage of evolution.

Obedience as an act of surrender

Now, disobedience is one aspect of obedience, but implicit obedience is more militaristic. The sense of implicity, obeying without questioning, stresses only on the obedience part of the act. Thus, while one implicitly obeys, the consciousness may be independent of such obedience. Given a chance, one could question.

It’s like shrugging your shoulders and saying, ‘Well, these are orders’, as you might find in a business environment, a state or a political set-up or even in some theoretical religions which go by the book. To quote a book is to quote a rule and your obedience to the rule is limited to a particular time, a particular place or a particular environment. It’s like ‘when in Rome, do as the Romans do’. What happens when you get out of Rome? What happens when you get out of that age or environment to which the book was relevant? Logically, you are no longer bound by the rule.

You are Free

Yoga, as the path to spirituality, is truth for all times, for all climes, in whatever language you speak. Therefore, implicit obedience cannot be part of spirituality or yoga, unless it represents surrender to the living ideal or path of truth.

So, blind or implicit obedience without awareness is not the answer. Nor is surrender in bits and pieces, grass-hopping to different stages. Instead, we need a steady, maybe even slow, but continuous surrender with total awareness of the act of surrendering. We must go beyond the sense of mere obedience. We must learn to temper obedience with a sense of surrender.

(Courtesy : Yoga Magazine, Sep, 1990)

I was recalled to India by Swamiji in 1983 to assume the presidency of Bihar School of Yoga. On that very day of 19th January, when I readied Munger, Swamiji said to me, “I have called you here to take over the entire work of BSY and all that I have created, and succeed me in every way. My role here is over. There are other horizons beckoning me and I must go.”

Of course his words brought tears to my eyes then, as they do now, because I did not want to lose Swamiji; hut I understood that Swamiji’s role is far greater and more universal, and in order for him to experience his universality, we may have to lose his physical presence. However, I did take the liberty of requesting him to stay at Munger a bit longer if only to be physically present to guide and inspire me, as I had been away from him almost since my childhood. To this he agreed and as you very well know, he remained at Munger until 1988.

1988 came, and he once again started speaking of his plans to go away. This he mentioned both publicly in his Satsangs as well as privately to his disciples. Of course, he always did say, “My departure will be sudden and I will leave as I had come, with only one jhola!” Many did not believe this would ever happen and overlooked it, and many of us secretly prayed that it may never happen. But true to his word, on 7th August 1988, Swamiji bade farewell to BSY, to Munger, and to all that he had created in the short span of 20 years.

Since then we have been receiving his newsletters from time to time, describing his experiences at the places he has been visiting. They have served as a window into the present life of Swamiji, offering us a glimpse of the direction in which he is heading- These have been published in our past magazines, and for those of you who have missed out on them, we are once again printing a compilation in this magazine of all the letters received from Swamiji since he left.

One thing is clear from these newsletter, that Swamiji is now completely and totally surrendering himself to the Divine Will. His life as we have seen it earlier, has been an expression of that too; however, now his aim is total surrender, even to the extent of giving up food, clothing and shelter, if that be His will. He meets no-one, eats once a day a meal so sparse that it could not feed a bird, cooks for himself, lives anywhere in any mud offered to him, and is forever lost in naam smaran.

I have had the good fortune to have his darshan four times since he left. At Baidyanath Dham where he broke the news to me that he was definitely now on a new path and his return to Munger, as before, in the role of guru was impossible. At Kumbh Mela where he spoke of now living the life of a Paramahamsa Naga as that was the initiation which he received from Swami Sivanandaji. At Rishikesh and Gangotri where he was lost in an inner vision and told me of his last visit to Gangotri in 1956 when he had taken the sankalpa of making me his successor, four years prior to my birth. And finally at his mud kutiya in Trayambakeshwar where, without his saying anything, I myself knew that the bird had finally left the cage.

The transformation is unbelievable, but the change is so natural and spontaneous that one is left feeling that this too is an aspect of the divinity which Swamiji has shown us in so many ways. Perhaps all this is a bit strange for us as we do not hear or know of any sannyasi or mahatma within our living experience who has taken such a step; but we have only to look into the shastras to know that the path Swamiji has chosen to tread is the same one which the great mahatmas such as Sukadeva, Adi Shankaracharya, Dattatreya Mahavir and other paramahamsas who have left their footprints in the sands of time, have chosen for themselves.

Since I have taken over the work, I have always endeavoured to shoulder the institutional responsibility myself, leaving Swamiji free for the greater mission that he is destined for; but now more than ever, I strongly feel that Swamiji’s path should no longer be restricted or hindered in any way by any of us, either – by emotional attachments or personal needs, for which we may want to approach him from time to time. His destiny is that of one who can create the universal vision and we should consider ourselves privileged to support him in whatever way we can, for through that association we ourselves can be raised spiritually.

Therefore, it is my request to all householders, devotees, disciples, karma sannyasins, friends and well-wishers, that they should not try to find out where Swamiji stays or try to meet him unless he calls them. And to all sannyasins I say, prepare yourself for the work which lies ahead and try to emulate the example which has been set before you by our beloved Swamiji, Yes, the bird has truly flown and no cage or shutter can hold him now.

The last letter (No.V) from Swamiji which will be his last one to us, should sum up in his own words where he is heading.

Good wishes for a happy and promising New Year.

(Courtesy : Yoga Magazine, Jan, 1990)

I believe that my life turns in twenty year cycles. I was born in 1923, joined my guru in 1943, started Bihar School of Yoga in 1963, and am again becoming a mendicant in 1983. From 1923 to 1943 I was a seeker; from 1943 to 1963, a disciple; from 1963 to 1983, an administrator-cum-teacher.

Before I went to Swami Sivananda in 1943, I had met many gurus, but when I found him, I found the light. I feel proud that I lived with him up to 1956. It was a fantastic time. I had read about Christ many times, but never believed that such a man could live in this world. Compassion, love and consideration for others are very difficult qualities to find, but in Swami Sivananda I found such a man.

He had no attachments, yet he loved everybody. He was large-hearted, yet disciplined and his life was a constant sacrifice. Anyone coming to him for anything, received. He was very powerful. Thousands came to him for relief from sickness. He healed millions, yet never proclaimed it. At the time of his death, his disciples asked him, “What is your message to humanity?” He did not speak, but took out a pen and wrote this final message to mankind: ”God prays with you. Everything else is unimportant”

In this short period, it is not possible for me to tell you all about him and anyway, I do not like to talk a lot about my guru. Well, I love him; that is my business, not yours. You must find your own guru and have the same feelings for him. On the morning of 19th March 1956, he called me to his kutir and gave me a mission. I had to go into the wide world. At the time he said to me, “In 1923 you were born; in 1943 you came to me; in 1963 you will start working yourself; in 1983 your institutional work will come to a close, and after that you will be on the cosmic level.” So, I am working according to his instructions.

Often, since Swami Sivananda’s disembodiment I have clearly felt his presence. I have distinctly heard his voice: but even today I do not know how to contact him. Even if I want to, I cannot. But when the experience comes, it is very clear, pleasant, calm and quiet. It comes to me when I want to kick everything I have created, whenever I want to close something, I do not like ashrams. Basically I have always believed a swami should live a different kind of life, but I am not able to do it. I must go on, whether I like it or not.

The last time I felt his presence was in November 1982 when I was on the seashore in Puerto Rico and feeling slightly dull and depressed because of the weather. He said to me, “You are now free from your ashram life”, and thereby released me. About ten swamis from America, Colombia and Europe were with me at the time, including Swami Niranjan. I called him over and said, “Now my plan is clear. I am not going to work any more with the administrative side of Bihar School of Yoga or any institution. You cancel your trips in America and return to Munger as soon as possible.”

I chose him when he came to me at the age of four and trained him without telling him that he would succeed me. Now he will look after the whole mission as far as he can. Whether he manages it well or not is up to him; it is nut my business now. I belong to yoga, not the Bihar School of Yoga. An institution is a. means not an end in itself.

In the beginning the movement is the means and the philosophy the end, but later the institution becomes the end and the philosophy the means. That happens with all religions, all institutions. We live just to make the organisation or institution survive and I don’t think I will be doing that now in this retirement. I am retiring from the institution that I created and worked for sincerely.

This means that I will have nothing to do with that institution as an institution; not that I am against it or that there have been any difficulties, but now I will not confine myself to any institution. A sannyasin should be beyond institutions and religions. For him, all spiritual institutions are a part of his soul and every religion is equally precious, important and meaningful.

During the coming twenty years, I will work for the good of mankind and my sadhana. Personally I consider even yoga to be a means rather than an end. I have been thinking for many years that when people attain success, eminence and power, they forget the purpose. Instead of working for mankind, they work for themselves. We must work for yoga only as far as we can convince people that it can help them. We have to propagate a particular philosophy or science only to the extent that people can be benefited by it, but if we forget that the good of mankind in general is the goal, and not the teaching itself, then we have made a great mistake.

If you think about it deeply and properly, you will realise that institutions become stagnant. They become powerful with big administrators and officers amending the constitution, adding page after page, preparing dogmas for the survival of the institution, and then having links with political parties. This usually ends in complete chaos and it can happen to anyone. So, I thought that I would become free and talk to people about yoga. I realise that yoga has much more to give mankind than it has already given. Teaching yoga is necessary, but as it has been taught by and through various institutions, it has become very limited and unacceptable to many.

All spiritual seekers should have these same aspirations and ideals that I am expressing now. They should be free from any representational movement, organisation, clan, class or sect, and go on moving from place to place, so it cannot be said that they are working for an institution, for name, fame, money or anything. From November 1983 onwards I will move out of the ashram and spend the next twenty years as a mendicant, let us say a ‘royal’ mendicant.

I will spend some time going from place to place, visiting all the teerthas. I am not fond of crowds; I do not need a feast for my eyes, because I have realised that it is only a few people who become the backbone of a real civilisation. Where you gather the masses into tens of thousands, everything fails in the course of time. History has proved it. So, I will be going only to the teerthas, and how I spend the next twenty years of my life after that, the future will tell.

(Courtesy: Yoga Magazine, January,1990)

When we talk about yoga, we find that the word itself has much significance. Yoga means union, merging, joining, connecting, conducting. All these mean yoga, but how to unite, how to join? Join with what? Yoga is not a thread joining one seam with another. It is not the joint where two pieces of pipe are connected. It is not the joining of two persons together.

Though we all seem to be different human beings, in essence each one of us is the same infinite and immortal being. So what appears to be different, in reality is one. But since our senses, ideas and beliefs are so limited, we are unable to experience the oneness, the infiniteness of the supreme. Therefore, we must awaken such energy, knowledge or wisdom in us whereby we can overcome the limits of the physical level and of the emotional, mental and spiritual levels as well.

In this era of technology and tension, everybody comes to yoga to dispel physical illness, to balance the emotions and rectify mental disorders. There are very few sincere sadhakas who come to yoga solely for spiritual advancement, although the ultimate result of the practice is to develop yourself spiritually. But what happens through the practice of yogic techniques that rids us of mental and physical disease? Here let us talk a little more about hatha yoga, which you as a student or as a teacher will understand easily.

Suppose you assume the position known as shashankasana, the hare pose. First sit in vajrasana, then raise the arms straight up over your head. Gradually bend from the waist until the palms and forehead touch the floor. This is called shashankasana or ardha chandrasana, half moon pose.

This is the asana for those who have asthma or bronchial problems. If you know beforehand that an attack is about to occur, you can perform shashankasana in order to avert it. That is one application of the practice.

Now there are many people who have an uncontrollable temper. They become angry suddenly and unnecessarily. In order to gain control over such terrible anger, to pacify that type of emotion, this is the asana. Remember, shashankasana also means half moon pose. Here the coolness of the moon reduces the heat of anger and helps to maintain balanced emotions.

Shashankasana is such an easy pose. You can remain in it, breathing slowly, for several minutes. Become aware of your breath at the navel centre. That will make you more relaxed. It will also help you to achieve better concentration and less wavering of the mind. Even if you are not asthmatic, this asana can still benefit you. Shashankasana is especially good for children up to sixteen, and also for the old people, because it is mild and frees up the lungs. All lower abdominal ailments such as constipation, diarrhoea, dysentery, will be rectified by this pose over a period of time.

Now, raise the body to the erect position and place the palms on the knees. This particular asana is known as vajrasana. It is very beneficial and the only asana recommended after meals. If you sit regularly in this pose for five or ten minutes after food, all your stomach disorders will be eliminated. Vajra means thunderbolt and this asana makes our digestion as powerful as the thunder.

Next, lie down on your back. Gradually raise the head, shoulders, arms and trunk. Bend forward and grasp the toes or ankles if possible, placing the forehead on the knees. This is a very easy position. If you find it difficult go slowly. Then roll back gradually without lifting the heels.

This asana is called paschimottanasana. It is useful for reducing obesity and rectifying stomach ailments. It is especially good for ladies with menstrual problems. Most sexual problems can be resolved through this practise but it requires long term and regular practise.

Paschimottanasana is also useful in minimising visions. Sometimes visions keep coming and you find it impossible to get rid of them, whether the eyes are open or shut. This practice tranquillises the brain and helps to stop the appearance of distracting visions.

In hatha yoga, asana is followed by pranayama. We practise pranayama in order to manipulate the movement of vital energy. Prana means ‘vital energy’ and Adam means ‘to move or circulate in a certain direction’.

There are a number of, pranayamas, but the most popular and powerful is nadi shodhana. Nadi means ‘channel or flow’ and shodhana means ‘to purify’. Nadi shodhana purifies not only the nadis or energy channels, but all the elements in the physical body. It also balances the nervous system, creating harmony throughout the body and brain.

In order to practise it, first you press the right nostril and breathe in slowly through the left. Then press the left nostril and breathe out slowly through the right. This alone brings about great tranquillity in the physical body, particularly in the brain.

Hatha yoga also has many cleansing techniques. One important practice is kunjal kriya in which you drink a few glasses of warm, saline water and then vomit it out. All the old and fermented mucus and acidic secretions in the upper canal will come out with it. This practice will relieve giddiness and nervousness.

When you practise the many, multifaceted techniques of hatha yoga, you will come to understand how closely they are aligned with the science of tantra. In fact it was from the tantras that the system of hatha yoga evolved. Perhaps it is hard to believe, but when you investigate more about it, you will find out how the rishis, sages and munis discovered this ancient science which prepares the body and brain for spiritual awakening.

(Courtesy : Yoga Magazine, March, 1983)

When one accepts a mantra from his guru, as well as establishing a relationship with the guru, he is receiving a sound of great power. A personal mantra is one of the most precious things in life. Everything can fail you, but your mantra never will. Do not look at it from a religious point of view. You must see the mantra from the practical point of view.

Just as you sow a seed, you must plant the mantra deep within, so that in the course of time it will permeate your whole being. Every morning, before you commence your daily activities, and at night, before you retire to bed, you should repeat your mantra. Take your mala and sit down quietly in a comfortable meditative posture. The spinal cord should be upright and straight and the eyes should be gently closed. Hold the mala near your heart and with every repetition of the mantra, move one bead. The mantra can be repeated mentally or verbally. If your mind is turbulent, repeat the mantra verbally. If it is reasonably calm and quiet, say the mantra mentally, without moving your lips or producing a sound.

Always commence your mala rotation from the first bead after the sumeru (the junction point of the mala). Supposing your mantra is ‘Om Aim Namah’, every time you say ‘Om Aim Namah’, move one bead. Like this, repeat the mantra 108 times, moving the beads in co-ordination with each repetition. When you complete one round of mala rotation, turn the mala in your hand and commence another round. Never cross the sumeru. In this manner, practise as many rounds as time allows. If you can devote ten minutes to the practice, this is perfect, but if you can only spare five minutes, this is also good. Gradually, in the course of time, you can increase the number of rounds and practise for up to an hour each time.

When you are repeating the mantra there should be no tension or suppression. Let your mind be free. The purpose of mantra repetition is not to develop concentration but to withdraw the senses and still the mind. Even if you practise without concentration the mantra will do its job. In the course of time you will find that your mind has come to the point of unification by itself. No effort is required from your side.

Those who suffer from nervousness, fear, anxiety and other acute mental manifestations should always keep a small mala of 27 beads with them. Whenever they are free, even if it is just for a few minutes before lunch, after dinner, while talking to someone, waiting for the bus or train, or while watching television, they can repeat the mantra mentally.

Practise the mantra whenever you are idle, during the day or at night, whether you are thinking sensible things or useless things. If you keep your mind occupied with the mantra whenever it is free, you will soon find that the mind no longer wanders like a vagabond. The mind now has a base, a point to which it can return. Through this simple practice one can bring about a great transformation in the mental state. Mantra is a very powerful tool for handling all the manifestations of the mind.

Throughout your life you have been thinking and thinking, almost incessantly, and if you examine your thoughts, you will find that 99% of them are unnecessary. Just imagine how much mental energy is wasted on all those useless thought processes. If you had a base on which to centre your mind you would have strong willpower, a one-pointed mind and a lot of vitality. Now, if you can understand that your thinking consumes energy and mantra conserves energy, then you will realise the secret of mantra.

So, once you have a mantra which has been charged by a guru, it will immediately start to change the course of your life if you accept it with your heart and mind and utilise it daily. Each time you sit for practice, remember your guru, and at the end of the practice remember him again. Keep your eyes closed throughout the practice and relax your body and mind. Forget your name, forget your home and forget your environment. Just repeat your mantra, immerse yourself into it and become the mantra itself.

Using a mala

The purpose of the mala is to keep your awareness on the practice. At times you may be so involved in your thoughts that you forget what you are doing. It is only when you complete a round of mala rotation that your attention is brought back to the practice. A mala is also used to indicate how much practice you have done.

The mala should always be held in the right hand between the tips of the thumb and the ring finger. The middle finger moves the beads and the second and little fingers don’t come into contact with the mala. Rotate the mala towards the palm. When you reach the sumeru you have completed one round. Turn the mala with your fingers and start the second round.

Traditionally, the mala is always held just in front of the heart. The left hand is cupped and placed in the lap facing upwards. It can be used to catch the lower end of the mala to prevent it from swinging about and becoming tangled. If you prefer, your right hand can be placed on the right knee and the mala can rest on the floor.

Types of malas

For mantra meditation you should have a mala of 108 beads. They must be strung on strong cotton thread which is knotted between each bead. The most commonly used malas are tulsi, rudraksha, sandalwood, coral and crystal. Tulsi beads are made from the stems of tulsi plants which are highly revered for their psychic properties. Tulsi has a strong and purifying effect on the emotions and is soothing to the mind. The sensitivity of tulsi makes it one of the best mediums for practising mantra, however, it should not be used by those who take alcohol or a non-vegetarian diet.

Rudraksha, the seed of a jungle fruit, is the second most commonly used mala. It is not so sensitive to psychic things and there are no restrictions regarding its use. Rudraksha improves blood circulation and functioning of the coronary system and reduces high blood pressure.

Sandalwood malas are sweetly scented and contain pacifying and protective vibrations. They are cooling and beneficial to those who have any type of skin disease. Coral malas are used by those who have eczema, ringworm, scabies, etc., or mental disorders like schizophrenia and neuroses. Crystal malas have psychic properties and are used for higher tantric sadhana.

Rules for Practice

* Once you have received a mantra from your guru it should never be changed unless the guru advises it.
* A mantra is absolutely personal and should not be revealed to anyone.
* Mantra can be repeated at any time and in any place, although it is best to practise at a regular time each day, either early in the morning after asanas and pranayama, or before sleep at night.
* Mantra can be practised with or without a mala and in any posture, but when you are practising in the morning or before sleep, it is best if you practise with a mala and in a meditative posture with eyes closed.
* Clothing should be loose and comfortable. Many people experience greater steadiness and tranquillity if they place a geru dhoti over their head and shoulders during their mantra practice.
* Do not try to concentrate while practising mantra, otherwise you will create tension.
* Repeat the mantra quickly if the mind is disturbed and slowly if the mind is more relaxed. If you are sleepy, repeat the mantra verbally.
* The mala which is used for mantra sadhana should never be worn around the neck or lent to other people. When it is not being used it should be kept in a small bag of its own.
* The mala given to the disciple by the guru, at the time of initiation, should be used in preference to all other malas and must always be reverently kept.
* A mala which is obtained directly from the guru’s ashram is made by sadhaks and is therefore preferable to those available elsewhere.

(Courtesy : Yoga Magazine, March, 1983)

No spiritual emblem is more closely associated with the path of yoga than the rudraksha mala or rosary. Rudraksha beads are synonymous with Lord Shiva, the overlord of the current reawakening of yogic science around the world. Similarly, no single tree is as rich with scriptural references, spiritual myths and legends as the rudraksha. Its berries, which are said to represent the tears of Rudra, have long been sought for their supposed medicinal and magical properties.

The Rudrajabalopanishad tells us that Lord Shiva was in the state of meditation for many thousands of years. When he opened his eyes from his prolonged samadhi, he beheld the whole vast sufferings and pangs of the unenlightened beings enmeshed in their struggle and confusion, and lacking any way of recognising their plight and the possibility of evolving themselves out of these seemingly insurmountable difficulties. Out of compassion, tears came to his eyes, and these fell to the earth giving rise to a tree called Maharudraksha. Rudra is the name given to Shiva in his destructive aspect and in Sanskrit it means ‘howl’ or ’cause of tears’.

The physical form

The botanical classification of the rudraksha tree is genus Eleocarpus, family Eleocarpaceae. Over 300 distinct species of rudraksha have been recognised, but of these only six are common. Rudraksha, in the form of large trees or smaller bushes, is found in Tibet, Nepal, India, China, Java, Australia, New Zealand, Polynesia and Mauritius.

The rudraksha tree flowers in the rainy season, the flowers being white and hermaphroditic. Rudraksha trees usually first bear fruit after about five years, but Some take up to twenty years to do so. The fruit appears in the months of November and December and the seeds lie concealed in the centre, covered with a bluish-purple pulp.

The making of a bija

Preparation of rudraksha beads must be carried out in a particular way. The seeds are sun cured and the outer skin is torn away, revealing the round, oval or almond-shaped seed often with adhering strands of pulp. This pulp is removed by boiling in water mixed with lime (sodium bicarbonate).

The seeds must then be further cured by soaking in various precious oils, including almond oil mixed with musk, and oil from sacred trees. Finally, the prepared beads are roasted in the smoke of a sacred fire in which seven different sacred woods have been consumed. Afterwards, ghee may be used to harden the beads and black ash from the fire may be rubbed into the seeds as well.

Quality and classification

The best quality of rudraksha beads are divided into crescent-shaped sections, like the segment of an orange. These segments are referred to a ‘mukhas’ or faces, and its significance is determined by the number. Multi-faced beads are commonly divided into 2, 3, 4, 5, 6, 8, 10, 12, 14, 16 and 22 mukhis, although rare aberrations which provide more faces are found.

According to ‘Yoga Sara’, spiritual attributes and powers corresponding to the gods abide in the beads according to the number of faces or mukhis. This determines the suitable mantras to be recited upon the mala and the particular value of the mala for the wearer.

The single faced rudraksha (ekamukhi) is considered to be the incarnation of Lord Shiva himself. According to one legend, every year Lord Shiva endows three such seeds to the world- one passes to his most precious devotee, the second to a political leader, king or statesman, while the third is kept by the Lord himself. It is rare and precious and carries the properties of all other rudrakshas. Whoever wears it will be absolved of sin, and if self-control is practised, he becomes one with the absolute (pure consciousness). It bestows both pleasure (kama) and liberation (moksha).

The two-faced rudraksha is considered sacred to Ardhanarishwara, who is hermaphroditic, (half Shiva- the male principle and half Parvati- the female principle). This reflects the tantric conception of the divine personality possessing both male and female attributes which are deserving of worship. The seed is also known as Gauri Shankara and makes possible the attainment of all desires and wishes. It bestows concentration and one-pointedness of mind, confers tantric powers, and brings peace in conjugal life, and facilitates the awakening of kundalini shakti in serious sadhaks.

The five-faced (pancha mukhi) is the most common and readily available type of rudraksha. It is worn by religious devotees, sadhus, yogis and swamis alone. It is sacred to Shiva as Kaala-asi (kalagni), destroyer of Yama, god of death. It symbolises Lord Shiva in his five aspects or panchabrahma (Sadyajata, Vamadeva, Aghora, Tatpurusha and Ishana); and is said to ward off the five heinous actions (panchamahapataka). According to Shiva Purana, ‘It is lordly. It bestows all sorts of salvation and achievement of all desired objects’!

The bija mantras for wearing rudraksha beads, according to the number of mukhis, is as follows: (1) Om hring namah, (2) Om namah, (3) Om kling namah, (4) Om hring namah, (5) Om hring namah, (6) Om hring hrang namah, (7) Om hrung namah, (8) Om hrang namah, (9) Om hring hrung namah, (10) Om hring namah, (11) Om hring hrung namah, (12) Om krong kshang rong namah. (13) Om hring namah, (14) Om namah.

In psychological terms, the different mukhis act as voltage regulators, determining the intensity and frequency of the current of spiritual energy drawn from cosmic sources and integrated into the psychic personality of the individual wearer. This depends upon the personal attributes, samskaras and level of evolution, and the type and number to be worn.

Rudraksha beads can be of five colours and were worn according to one’s caste. According to Rudrojabalopanishad, white beads are produced only in heaven and are to be worn only by gods; brown beads should be worn by brahmins; red beads are for kshatriyas, yellow beads are for vaishyas and black beads are for sudras. The most highly prized are white, followed by red, then golden, black and brown. The first and third varieties are rare, so the traditional association with each caste is not on a basis of value or rarity.

Sometimes red and black are not the natural colours, but are produced after soaking the beads in oil-dyes during the preserving process.

Blood pressure and rudraksha

Rudraksha occupies a unique place in the Hindu Materia Medica. It has always been considered to possess properties which prevent ageing, prolong life and rejuvenate the human organism.

Rudraksha beads are recognised as antipyretic (will lower elevated body temperature), anti-helminthic (ridding the body of worms), and anti-paralysant. They help their wearer to maintain a perfect balance between the three vital airs- namely bile, wind and phlegm.

The major physiological influence of rudraksha on the human body is to control the blood pressure. This is very important, not only for those with hypertension and hypotension, but also for those who wish to meditate successfully. This is because the blood pressure changes during meditation and people can have experiences which they mistake as spiritual; or feel heat or cold in the body; or even feel irritability.

Physiologically, this is how rudraksha works. In the side of the neck there is a group of pressure sensitive cells called baroreceptors. They continually monitor the changing blood pressure accompanying each cardiac impulse, and relay this information to the vasomotor centre in the base of the brain. This centre makes any minute adjustments in heart rate and cardiac output, which enables a constant blood pressure to be maintained. At the time of meditation, when rudraksha is worn in contact with the baroreceptors, control over the cardiac impulse is enhanced so that variations do not occur and meditation is not disturbed by these transitory influences.

Therefore, upon the basis of their own clinical experience, doctors, healers and physicians of every healing science in India today, routinely prescribe the wearing of rudraksha as an adjuvant in controlling blood pressure and managing heart disorders.

Further medicinal uses

Various species of Eleocarpus are utilised in many traditional systems of healing. For example, an infusion of bark and leaves is used as a mouthwash for inflamed gums. The fruit, which is high in citric acid, is used in some organic brain disorders, pneumonia, ulcers, dysentery and diarrhoea, and as an emetic. The leaves are high in vitamin C content and are used for rheumatism and as an antidote for poison. A bark decoction is also used for rheumatism, indigestion and bileousness. The seeds are used, again for rheumatism, typhoid fever and epilepsy. Sufferers from smallpox, chickenpox or leprosy may be given the paste derived by rubbing the dried fruit or seed on a stone.

The Atharva Veda, puranas and Upanishads delineate curative and healing properties of each type of bead, but expert advice should be sought before using any of these methods.

Spiritual significance

In spiritual life, the rudraksha mala is received from the guru at the time of initiation. When received from a guru, such a mala is of infinite value, and no price can be set for it. Perhaps its value can best be assessed as all you have or can offer to the guru forever, be it in the form of service, prayers, devotion, money, material goods or everything. In fact, a mala worn without the blessings of a guru, or saint is considered ineffectual or even detrimental to its wearer, as such a mala has been purchased for ego gratification, while the mala is intended to eradicate the ego of a sincere aspirant.

The number of rudraksha beads worn is variable. According to the scriptures, the benefits attained by wearing 1100 beads cannot be described in thousands of years. ‘Let those who have faith wear 3 beads in the top knot, 6 in each ear, 12 round each wrist, 36 over the crown of the head, 32 or 27 tightly around the neck, and 108 as a garland. They will surely attain Rudrahood’, enjoins the Rudrojabalopanishad.

Rudraksha should be worn by all those who wish for both pleasure (kama) and liberation (moksha) in life, and especially by devotees of Shiva or his consort, Kali, Uma, Parvati Devi, enjoin the scriptures. It is equally venerated by householders engaged in active worldly life in order to work out their karma.

Other tantras claim that the wearer of the rudraksha mala will obtain riddhi (psychic prosperity). Rudraksha mala is also used in various sadhanas for repetition of mantras, charms and incantations, and as a protective armour against ill-luck, accidents and diseases.

Kundalini tradition

In the tradition of kundalini yoga, rudraksha is symbolic of the ajna chakra (bhrumadhya), the seat of spiritual insight and intuition. By virtue of kriya yoga, or by force of long and vigorous austerities, the emotional and reproductive energies are redirected upwards within the body of a yogi. The ‘seed’ commonly released through the urethral meatus of a man is transmuted by the practices of yoga into the more subtle secretions of the regenerated pineal and pituitary glands in the brain itself.

This transcendental ‘seed’ of Lord Shiva is then released in the world by the sages, yogis and masters as their compassionate works and actions having a far reaching influence upon the evolution and destiny of mankind as a whole. Rudraksha is the symbol of this transmutation of sexual energy into spiritual energy within the yogi’s nervous system, and its subsequent ejection from the third eye (ajna chakra) as tears of divinely inspired, compassionate, intuitive and spiritual action for the evolution of our race.

(Courtesy : Yoga Magazine, March, 1983)

The textual study

Trataka (called trotaka in Hatharatnavali), as described in the important hatha yogic texts, consists of steady gazing in a well-composed manner, at a particular point or minute object, without winking, until tears begin to flow. (*1) Vacaspatyam quotes from Hatha Samhita that trataka is better performed in sukhasana, first at some object and thereafter at its after -image projected in the sky. It tells that the trataka on the nose tip (nasagra dristi) reduces mental tensions (kleshas) and trataka on the eyebrow centre (bhrumadhya dristi) facilitates attainment of khechari – a higher yoga practice. (*2) Satkarmasangraha (*3) advises the repetition of bija mantras – the Vam’ and ‘glau’ (i.e. those of Varuna, the water; and Prithivi, the earth) during the process of trataka.

The principal hatha texts demand that the practice of trataka should be greatly valued and secretly preserved, like a casket of gold. It might be due to the hypnotic and ecstatic effect of trataka. According to the texts, the process of trataka cures eye diseases and improves eye sight, prevents sloth and manifests ‘inward light’. By its constant practice, clairvoyance (divya dristi) is developed and sambhavi mudra, a higher spiritual gesture, is verily achieved. (*4) Bhakti Sagara, (*5) claims that whatever idea is contemplated during trataka practice, it will actually be fulfilled. However, this claim may be true only in advanced tratakas.

It is a recorded fact in the Aryan history, that an accomplished yogi can greatly mesmerise, hypnotise and control the psyche of others, by constant gazing into their eyes. For example, Yogi Vipula protected his master’s wife from the sexual designs of Indra by constant fixation of his eyes into her eyes, thus stupefying her from advances. Similarly, the great ascetic, Vidura’s act of inducing his psyche i.e. soul, into Yudhisthira at the time of his final departure, by steadily staring into his eyes, are proofs of trataka’s hypnotic powers that are old as the Mahabharata. (*6) Trataka, in fact, is the most important technique for concentration and is very old indeed, because the processes of gazing at the nosetip, eyebrow centre and any internal or external point etc., as described in the Gita and other ancient treatises (*7), are but the variations of this practice.

A somewhat similar practice to trataka is accomplished by staring at one’s own afterimage in the sky. This has been greatly extolled in the Siva Samhita (*8) by the name pratikopasana or chayasiddhi i.e. invocation of shadow. Expanding this technique, it is told that at the time of the rising sun or by the moon, let one steadily fix his gaze on the neck of the shadow he projects. Then, after sometime, let him look into the sky to see his full grey shadow (i.e. afterimage). This practice should be further developed for contemplation on the great Void (Mahat Shoonya) and on or beyond the Cosmic Egg (Brahmandabahya). Pratikopasana is praised as the means for emancipation, immortality, great bliss, absolute purity and victory in every field.

Trataka is possibly classified as a yogic cleansing (shodhana kriya or shatkarma) because it purifies the eyes by the constant flow of tears; or because it acts as a psychological cleansing process by activating the area of subconscious and unconscious mind. (*9)

The technique and principle of trataka

Traditionally many types of trataka are practised such as constant gazing at the tip of a Wick of a lamp flame produced from clarified butter (ghee) or upon simple candle light; staring at the rising (or setting) sun, at the moon, the green grass or tree leaves, the clear water of a lake, some transparent glass, the sky, the space, a small round object, a minute black spot on a white background, or an illustration of Aum. A black or green circle the size of a small coin, approximately one half to one inch in diameter and marked with a dot at the centre, painted on a squared paper can also serve as a good object. The best form of trataka, in view of the personal experience of this scholar, is to steadily gaze at the third eye (the space between the eyebrows) of the originator of yoga- Lord Siva’s picture. At a later stage, this helps to easily concentrate the mind at the midpoint of one’s own eyebrows, with eyes Open or closed and also activates many mystical experiences.

Trataka should be done in a meditative sitting posture such as siddhasana, padmasana, sukhasana or vajrasana. The eyes should be kept focused at the tip of the flame or at the painted dot far away but directly in line with the normal visual axis, till tears start flowing. The area of central fixation should be gradually reduced, because the smaller the area, the better the fixation. The distance between the object and the eyes should vary to suit one’s requirements, yet it should be kept between one and three yards. As soon as the tears begin to flow, close the wide-opened eyes (with or without cupped hands) for a few moments and contemplate upon the afterimage arising in the mental space. Then resume the practice again. Ten to fifteen minutes trataka without the least blinking of the eyes will start inducing some mystical experiences. The special importance of trataka on the luminous or light giving object is perhaps due to the similarity of the ‘mental afterimages’ thus produced, and the experience of the ‘inner light’ i.e. kundalini of the yogic theory.

Benefits of trataka

The trataka exercises including the nosetip gaze, eyebrow centre gaze and right and left shoulder gaze, etc., especially train and strengthen the eye muscles- particularly the four pairs of muscles controlling the upward, downward, right and left movements of the eyeballs. Defects of vision and other eye troubles, which force people to use glasses or contact lenses, are cured by trataka. Gazing at various objects of nature accustoms the eyes to the varied influences of light and environments etc. The eye muscles generally act asymmetrically in the ordinary use of the eyes, and thus produce eye strain or weariness, which further aggravates visionary troubles. The regular and systematic practice of various eye exercises of trataka can correct all these. Trataka can increase the vision so much so that even the smallest particle in the dead darkness (and also in the dazzling light) becomes visible. Inflammation of the eyes, trachoma, styes, astigmatism, myopia, hypermetropia and presbyopia etc., in short all the eye problems can be corrected by trataka. Trataka vitalises vision by accelerating blood circulation in and around the area of the eyes, and also naturalises eye infections by destroying the microbes through tears.

By directing the gaze at the eyebrow centre, the olfactory nerves and the optic nerves are stimulated, and as a result, the autonomic and the central nervous systems are awakened. There is a close relationship between mind and vision, thus trataka not only maintains the physical health of eyes but also helps a great deal in controlling the mind. It causes a soothing effect on the cranial nerves, thus enabling the mind to become one-pointed. It greatly improves memory and willpower, and helps to attain perfection in samyama (i.e. dharana, dhyana, samadhi) described in Patanjala Yoga. Laboratory tests on trataka have proved that it brings back certain repressed experiences to the level of consciousness. For ocular health, in addition to the trataka practice, stroking, moving, pressing, palming, light kneading and salakyam (as described in Satkarma-sangrahah) of the eyes are also quite beneficial. (*10)

Precautions

1. Trataka, like other intricate yogic exercises should be learned under the direct guidance of some accomplished yoga guru; otherwise there is every possibility that eye muscles as well as the nervous system may be damaged.

2. Eyes should be splashed and washed with cold water immediately after the trataka practice. This will stimulate the blood supply in the eye regions.

3. Avoid using external eye medicine or solution after trataka. Also avoid rubbing the eyes, even if in the beginning of trataka you feel some eye strain, which would be due to adaptation to eye exercises.

4. Avoid doing trataka on the burning sun. For better eye health, it is advised to sit with closed eyes, facing the sun. Trataka on the sun with open eyes should be performed in the early morning and late afternoon (i.e. sunset). However, trataka on the full moon of puma-mashi is the best.

5. Some bodily exercises before and after trataka are necessary to revitalise the tissues and nerves.

6. The continuous repetition and reflection upon the symbol of Isvara i.e. Aum, during trataka practice will be very beneficial spiritually.

Reference
*1. Nimesonmesakam tyaktva suksmalaksyam niriksayet patanti yavadasruni tratakam procyate
budhaih. (Gheranda Samhita 1.53; Hathayogasamhita p. 13, v. 43) Also cf. Hathapradipika 2.32; Hatharatnavali 1.52; Satkarmasangrahah v. 40., Trataka karma takataki lagai palaka palaka som milai na takai. (Bhakti Sagara p. 117)
*2. Vacaspatyam p. 5402 …Siddhe’smin nasikagrek sanahatatanurkklesavan sadhakah syad bhrumadhyam ca …khecari…
*3. Satkarmasangrahah v. 40, …Vamglavikaranasthe’sminnantarjyotih prakasyate. *4. Mocanam netraroganam tandradinam kapatakam yatnatastratakam gopyam yatha hatakapetakam. (Hathapradipika 2.33) Also cf. Hatharatnavali 1.53; Satkarmasangrahah v.41 …antarjyotih prakasyate. Also Gheranda Samhita 1.54; Hathayogasamhita p. B, v. 44…Evamabhyasayogena sambhavi jayate dhruvam netraroga vinasyanti divyadrstih prajayate.
*5. Bhakti Sagara p. 117- Jete dhyana naina ke hoy Caranadasa purana ho soi.
*6. Gurupatnim samasino Vipulah sa mahatapah netrabhyam netrayorasya rasmim samyojyarasmibhih vivesa Vipulah kayamakasam pavano yatha. (Mahabharata Anusasan Parva 40.56,57) Tatah so’nimiso bhutva rajanam tamudaiksata samyojya Viturastasmin drstim drstya samahitah vivesa Viduro dhiman gatrairgatrani caiva ha. (Mahabharata Asramvasika Parva 26.25,26)
*7. cf. Bhagavadgita 5.27; 6.13; 8.10; Kurma Purana 2.11.53,54; Agni Purana 373.4; Srimadbhagavata 11.14.32; Goraksasatakam v. 41; Mahabharata Anu-sasana Parva 145; Advaya Tarakopanishad 6,11,12; Mandalabrahmanopanishad 1.2.4,7; 1.3.3,5; Yogiyajna-valkya 5.15; 9.31; 12.26. Also Bhakti Sagara p. 117- Amkha ulati trikuti meim ano yaha bhi trataka karma pichano.
*8. Siva Samhita 5.15-21; 160-168.
*9. Gheranda Samhita (Kaivalyadhama) Notes p. 137.
*10. For the various techniques, benefits, etc. of trataka cf. and contrast: Raja Yoga- Jnana Yoga Sadhana, 1st Edt, by Dr. Swami Gitananda pp. 23-26; Advanced Yoga Practices, 4th Edt., by Dr. Swami Gitananda p. 124, 128, 136, 140; Yoga Hygeine Simplified, 19th Edt., by Shri Yogendra pp. 89-97; Hatha Yoga- the Report of a Personal Experience, Edt. 1960, by Theos Bernard pp. 107-108; The Complete Illustrated Book of Yoga, 9th Edt., by Swami Vishnudevananda pp.34-37; Umesh Yoga Darshan (Part 1), by Yogiraj Shri Umeshchandraji pp. 185-192; Patanjala Yoga Pradeep, 4th, by Swami Omananda Tirtha p.403; Satkarmasangrahah v.81.83; Yogic Suksam Vyayama, 2nd Edt., by Dbirendra Brahmachari pp\ 197-198; Yoga XVIII No.3, ” Swami Satyananda Saraswati p. 19.

(Courtesy : Yoga Magazine, March, 1983)

As per the theory of evolution, man is the most highly evolved being. In the human body the brain is of prime importance. The brain is a most complex structure and has varied functions. Many mysteries of the brain have been unravelled by neurophysiology, but there is one part of the brain which has still remained an enigma. It is the prefrontal areas of the frontal lobes of the cerebral cortex. This is the foremost part of the brain situated just behind the forehead.

According to the process of evolution the brain is divided into an old part, and a newly developed part. The prefrontal areas are the most recent development of the new brain. These areas are not found in the lower animals. They are present in a developed form only in the human brain. All these years this part of the brain was called the ‘silent area’ because nothing was known about its functions. No clinically discernible neurological loss could be detected with a lesion in the prefrontal areas. An operative procedure called lobotomy was tried in the earlier part of this century for the cure of a mental disease known as schizophrenia. In this operation the prefrontal areas were disconnected from the rest of the brain. The person used to live without his mental illness but with hardly any human qualities. He used to be a vegetative being.

Functions of the prefrontal areas

The prefrontal areas were supposed to be the seat of intelligence. Yet, efforts to show that the prefrontal cortex is more important in higher intellectual functions than other portions of the brain have not been successful. In fact, destruction of the general interpretive area of Wernicke, situated in the temporal lobe of the dominant (usually the left) hemisphere of the brain causes infinitely more harm to the intellect than does the destruction of both the prefrontal areas.

Research on the prefrontal areas is difficult, because:

1. They are not well-developed in the lower animals, on which experiments are usually conducted.

2. They have abstract functions, which are subjective in nature, and hence are difficult to evaluate objectively.

evaluate objectively.

But by non-invasive techniques, like measuring the blood flow, it has been shown that even the resting blood flow in the prefrontal cortex is higher than that in other cerebral areas. The brain constitutes only 2% of the body weight, yet it receives 20% of the entire circulating blood volume. The cerebral cortex is the neuronal mass comprising 75% of the brain of which the prefrontal areas constitute quite a major portion., Thus, even when the prefrontal areas are not obviously involved in any activity, they are receiving a large amount of blood, which means they have some higher, important function. It has also been shown that the blood flow in the prefrontal areas increases with minor attempts at concentration such as listening to digits and reciting them in a reverse order or sorting out geometric figures according to shape, size and colour. If meditation has been preceded by pranayama, the cerebral blood flow is still more increased, as shown by the physiology of pranayama.

The functions of the prefrontal areas so far deduced are as follows: *1

1. To provide additional cortical area in which cerebration can take place, so that the ability to learn complicated information is increased.
2. To control some types of behaviour, especially in regard to the choice of behavioural options for each social or physical situation. For this purpose the prefrontal areas transmit signals into the limbic area, which controls the person’s emotional behaviour and drive.
3. Prevention of distractability. A person without the prefrontal areas is capable of performing intellectual tasks such as answering short questions, or performing simple arithmetical computations. But he cannot perform concerted, sequential thinking. He cannot carry out mental functions directed to a specific goal.
4. Elaboration of thought, i.e. increase in the depth and abstraction of thought.
5. Storage of many types of information simultaneously, and recall of the same. If this faculty is lost, the person fails in many functions of higher intelligence such as the abilities:
a) to prognosticate, i.e. to foresee future effects because he cannot extrapolate past experience into the future, which is the basis of judgement,
b) to delay action in response to incoming sensory signals, so that sensory information can be weighed until the best course of response is decided.
c) ability to plan for the future.
d) to consider the consequences of motor actions even before they are performed.
e) to solve complicated mathematical, professional or philosophical problems.
f) to control one’s activities in accord with moral laws.
A person without the prefrontal areas:
(i) Reacts angrily to slight provocation.
(ii) Has quickly changing moods of sweetness, hate, joy, sadness, exhilaration or rage.
(iii) Has no embarrassment in relation to his excretory, sexual and social activities.
(iv) Is highly distractable. He cannot concentrate on long complicated thoughts.

Concentration and meditation

Meditation is the sheet-anchor of all the yogic practices. There may be various ways but they all lead through meditation. There are many methods of meditation, such as mantra japa, ajapa japa, siddha yoga, ‘transcendental’ meditation, kundalini yoga, vipassana, etc. But the main principle in all of them is ‘concentration’ in the early stages, followed by simple ‘awareness’ at the final level.

One may reach the levels of concentration and drawing in of senses, i.e. pratyahara, through the physical processes of asana, pranayama, mudra and bandha in hatha yoga and kriya yoga. One may concentrate on visual symbols like a point, a flame, a lotus, a chakra, a yantra, an image of ishta, or the visual image of Om. Another may use an auditory or verbal japa of Om or any other mantra as used in mantra japa. A third may use sound as in nada yoga, or the act of breathing as in ajapa japa, to gain similar effects of concentration and pratyahara. One may concentrate on an emotion like the love of a deity in bhakti yoga, or a thought or idea in dhyana yoga. Even in the symbol-less meditation of vipassana of Buddha, the idea of impermanence is used for concentration. Instead of a communicable symbol like Om or an image, the sensations over the human body as a whole are used for concentration in vipassana.

Meditation is developing the prefrontal areas

While learning the physiological functions of the prefrontal areas of the frontal lobes of the: human cerebral cortex, we have noticed these main functions:

1. Concentration.
2. Sequential abstract thinking.
3. Increasing the depth and abstraction of thought.
4. Control of reactions to external stimuli (thinking of the consequences, and then choosing a particular response).
5. Ability to extrapolate past experience into the future, leading to:
a) judgement,
b) prognostication,
c) planning for the future.
6. Control of social and moral activities.
7. Control of quick emotional responses.

We have also seen that even simple acts needing some concentration increase the blood flow of the prefrontal areas. Meditation which is concentration in its purest form must be increasing the blood flow tremendously and exercising the prefrontal areas, thus developing them to a still higher level of performance and evolution.

At the beginning of the practice of meditation we associate some other cerebral centre along with the prefrontal areas. If we use a visual symbol we are employing the visual cortical centre along with the prefrontal areas: Similarly with all other methods of meditation, we are employing the corresponding cortical centres.

Blood flow measurement studies have shown that the blood flow in the corresponding areas also increases along with that of the prefrontal areas. These studies have not yet been done on the various meditative practices but on simple mental exercises like counting and reciting or visual sorting acts. They are worth a trial on the meditative practices.

In mantra japa the Brocka’s area of speech is used. In laya yoga, the auditory area is utilised. In bhakti yoga, the limbic area dealing with emotions is involved. In dhyana yoga we bring into use the Wernicke’s general interpretive area concerned with verbal reasoning. In vipassana we use the sensory cortex, while in ajapa japa we employ the motor cortex while watching the act of breathing. Whatever other centre we may use, we are employing the prefrontal areas to the maximum as concentration is the main feature of elementary meditation, and concentration is the function of the prefrontal areas.

As we progress further and further in meditation, we gradually do away with these extra centres, until finally we remain only with prefrontal areas in tune. This is the stage of savikalpa samadhi.

We do away with the visual symbols of point, flame, Om, swastika, ishta, lotus, chakra and mantra. We dispense with the auditory symbols of laya yoga and Om, and hear the anahata sound, which is nothing but the awareness of the sensation of sound by the prefrontal areas. We do away with the verbal symbols of various mantras. We do not remain concerned about the body sensations of vipassana or the motor act of breathing. We go beyond the emotions of bhakti yoga, and the processes of reasoning of gyana yoga. We remain only with awareness, with the prefrontal areas.

Accept the experience

So many functions of the prefrontal areas are still remaining an enigma and are likely to remain so for reasons given above. When subjective ideas get involved in a scientific experiment, it no longer remains an experiment but becomes a personal, subjective experience. This phenomenon has started happening even in the natural sciences of subatomic physics. No wonder that it should crop up when we are dealing with the human mind.

But, even from the list of functions of the prefrontal areas so far known, one can deduce the achievements possible after the development of prefrontal areas through meditation.

Control of reactions to external stimuli is obviously possible. The highest levels of abstract thinking must have been achieved by the rishis through meditation. No wonder they have reached Himalayan heights of imagination and intuition to solve the mysteries of the universe, as expounded in the Upanishads. Social behaviour is influenced. Tranquility of mind is gained. The meaning of life is understood.

Through the practice of meditation we accelerate the process of evolution, whose current phase appears to be the development of the prefrontal areas of the human brain. This could be the arousal of super-consciousness.

The merging of the individual consciousness with the cosmic consciousness as envisaged in nirvikalpa and other higher states of samadhi may be beyond the domain of just human neuro-physiology.

This article is an attempt to correlate the contemporary knowledge of the human neurophysiology to the practice of meditation. New scientific knowledge may be added. At the same time, it is noted that meditation is more of the nature of an experience than an experiment. This experience is worth a trial even without knowing the ‘How?’ of it. Through meditation we transcend the mind. Thus meditation has still some qualities not yet understandable through our present knowledge of neuro-physiology. Hence, the final advice would be to follow the various techniques of meditation, and without expecting any result, practise with diligence and accept the experience that one may attain.

(Courtesy : Yoga Magazine, March, 1983)

Grihastha sannyana, which I prefer to call karma sannyasa, is not a new order which I am introducing. It is very old. There are four traditional ashramas, brahmacharyasharam, grihasthasharama, vanaprasthashram and sannyasashram. When your are not content with grihasthashram, you want to get out of it so you can be born spiritually. But if you cannot get out of it, the alternative is to live in it with a different awareness and a differen philosophy.

In the olden days, husband and wife used to retire to the forest. That was known as vanaprastha. These days it is not practical or even possible for most people to do this, but once spiritual awareness develops it is possible to continue in grihasthashram, but with a higher philosophy. That is called karma sannyasa.

Attachment and detachment

During grihasthashram you are involved in karma, and these karmas create more karma. They create samskaras to which you are bound because of anasakti or involvement. It is possible to associate with our family, our children, our responsibilities and obligations, either with total attachment or with detachment. However, we have only been taught to base our associations on attachment. Nobody has ever shown us how to live with our relatives, discharge our duties, solve our problems and interact with our family members, friends, wealth, money and property with detachment. The art of living a detached life is called karma sannyasa.

Detachment is not something that can be developed just by thinking or through any other intellectual process. Unless you have some experience which changes the quality of your mind, you cannot understand what detachment means. In order to understand anasakti, vairagya, sannyasa or detachment, you need more than just an intellectual process. You must have a different quality of mind. And for that purpose, the mind has to be trained and educated.

Intellectually you know that nothing belongs to you and that all is temporary. You may say it every day, but because there is so much mamata, ‘mineness’ and attachment, whatever happens to someone else affects you too, because you relate yourself to the happenings.

Once there was a sadhu and a mussulman living next door to each other. One day the sadhu heard his neighbour crying. He went to the mussulman and asked, ‘Why are you crying?’ He sobbed, ‘Maharaj, my goat is dead.’ The sadhu said, ‘So what? Sooner or later everything has to die.’ He explained that crying would not bring the goat back and he was able to pacify his friend.

After three months, the sadhu’s cow died. He became so miserable that he did not come out of his kutir for many days. His friend the mussulman wondered what had happened and he came to investigate. He entered the sadhu’s kutir and found him in deep depression. He asked, ‘What has happened to you?’ The sadhu replied, ‘My cow is dead.’ The mussulman remembered how he had been consoled by the sadhu’s wise words when his goat had died, so he said, ‘What if your cow is dead? Every being has to die.’ The sadhu interrupted, ‘Go away from here, I am thinking about my cow and I don’t want to hear your words of wisdom.’ The mussulman replied, ‘But when my goat died, you consoled, me with the same wisdom.’ The mahatma got angry and shouted, ‘That was all right for your goat but this is my cow.’

Developing a new philosophy

You see, this is a very simple thing that we experience every day in our lives. When the sadhu was talking to the mussulman he had a different quality of intellect which he did not have when his cow died. In order to practise detachment or anasakti, you don’t have to abandon karma, the elements or materials. You have only to develop a philosophy, and through that philosophy, you can have a different relationship with everybody. But, to have that philosophy you must have an experience.

You may read the whole of ‘Yoga Vashishta’ but if an accident takes place in your family, you are definitely going to feel it, because the ‘Yoga Vashishta’ has not brought about a fundamental transformation in the structure of your awareness. It has only enlarged the scope of your intellect. At the most you can say, ‘Oh, life is temporary’, but still you will be struck by the disaster. What is required is a transformation in the realm of awareness, anubhuti or experience, and that can be brought about by the practice of dhyana yoga, self-introspection, mantra and similar techniques.

Living as a part time sannyasin

Karma sannyasa is very important for every householder. It is the same as vanaprasthashram. Even if; you are not able to accept the idea of karma sannyasa, you can at least practise it for fifteen days every year. What harm is there if you behave like a sannyasin in your family, if not each day of the year, at least for fifteen , days?

How do you practise it? Sannyasins have a special way of living which was codified in the vedic tradition. Regarding eating, sleeping, walking, friendship, attachments, detachments, attending to deaths, births and marriages, there is a way they have been taught, If a grihastha lives the same life for at least fifteen days in a year, he will understand his grihasthashram and have a greater vision of the life he is leading.

The purpose of grihasthashram

Most people live the life of a householder, not out of respect or because they think this life has some sort of dignity, but because they are under psychological, emotional or social compulsions. If these compulsions were not there, I don’t think we would even like to live this life. That means we do not understand the proper place of grihasthashram in our evolution. Is the life of a householder meant only for wasting the mind on sensual objects? Is it not a stepping stone to realisation? Why was this order created in the Vedas? What was its purpose? Was it progeny? Was it pleasure? Or was it self-realization?

Grihasthashram is a stepping stone. It is not an end in itself. From grihasthashram you should step into vanaprasthashram or what I call karma sannyasa. When should you step into vanaprasthashram? At the age of 56, when you have your first heart attack? Or at the age of 76, when you have been completely squeezed of everything? No, the moment you realise that grihasthashram is the means and not the end, and that within the involvement of life you must develop a deeper and higher, more perpetual, enduring and abiding awareness, immediately get out! Ask your guru for a geru dhoti, a spiritual name, a philosophy to live by and a goal.

Make your life meaningful

A karma sannyasin has a goal. A grihastha has no goal, he’s just living. Provident fund, property, wealth, educated children- they cannot be the goal or the destiny. A karma sannyasin has one goal, not two, and the destination is one. There cannot be two destinations as far as the total cosmic existence is concerned. Every being, sentient or insentient, mobile or immobile, whether vegetable, mineral, mammal, reptile, human, rakshasa or deva, is just moving towards one destination and that is called perfection. That is called poorna or paramatma tattwa. You may call it God, nirvana, vaikuntha or kaivalya, but it means the same thing. Destination is only one, and when that goal is given to you by your guru, you are a karma sannyasin.

When you put on the geru dhoti, remember this colour represents dynamism- dynamism not towards external life, but towards your sadhana, your quest into spiritual life. Geru is the colour of vairagya, dhyana and anasakti, but this colour does not represent your passive psychology. It symbolises your dynamic approach to your goal. You must have two geru dhotis, and when you come back from the office or factory, put away your dress or coat and pants and take your geru.

Transform your mind

If you can’t do this, I have another suggestion. Go to any ashram, not with your family, but alone. Shave your head completely, put on geru, sleep on the floor, eat only once a day, practise complete brahmacharya (in thought, word and deed), and live like a poorna sannyasin- no smoking, no transistor radio, no newspaper, no politics, no business, no market, just one thing- your sadhana. Your guru will tell you what to do- japa, likhit japa, read ‘Yoga Vashishta’ or ‘Bhagavad Gita’, or practise asana. If he doesn’t tell you anything, just work in his kitchen or garden.

Even if you only live the life of a sannyasin for fifteen days, it will enrich you with very deep and abiding experiences, and it will create a new type of mind, personality and man. Then, when you return to grihasthashram, you will see things with different eyes. There may be births and deaths, marriages, conflicts and quarrels, but you will be able to attend to them as a different person.

Accepting a new way of life

When I spoke about karma sannyasa a few years ago, people did not understand it, but now more and more people are beginning to accept this philosophy. What I want is that seekers accept this role. You do not have to wear geru to the office; it is not necessary. When you are a karma sannyasin, you must play the role of a perfect householder and a part time sannyasin.

A philosophy is necessary, a goal is necessary and two geru dhotis are a must. You must also have a spiritual name, because the name your parents have given you relates to your body and to your religion, culture, family and race. But atman has no religion or race and your name should be related to your atman. My name is Swami Satyananda, and the day I took this name, my destiny changed. All that was written in my astrological charts has not come true, not because the astrologer was wrong, but because my whole destiny changed. The moment you enter into a new philosophical area, the moment you begin to assert your spiritual willpower or the moment you get into a new way of thinking, your destiny begins to change.

Karma sannyasa must become the order of the day, and it should revive vanaprastha. Don’t wait until you turn 55 years of age. Even while you are married, in grihasthashram you can be a karma sannyasin.

(Courtesy : Yoga Magazine Feb, 198