YOGA SUTRA

OF
SAGE PATANJALI

EXPOSITION AND PRACTICES

Author :
Sri Rama

SCRIBE :
S.N. TAVARIA
 Copyright
S. N. TAVARIA
& Family

4th Impression : Jan. 2023

All Rights Reserved

The contents and techniques in this book are copyright and must not be reproduced
or translated in full or part without the permission of the Author & Publisher.

This book is for free distribution.

Published by

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 Scribe: S.N. Tavaria

nd th
2 March 1919 29 May 1994
 Preface

Exposition and practices as laid down and shown to accepted

disciples and handed down by word of mouth from teacher to pupil.

The 195 sutras are found in four original books. But for
systematic study as laid down by Sage Patanjali, they are rearranged into
five books. The fifth book is in two parts. The rearranged books are as
follows:-

Book I Beginner Stage Diagram I 35 sutras

Exercise in series : Phase I
Book II Elementary Stage Diagram II 35 sutras
Exercise in series : Phase II
Book III Intermediate Stage Diagram IIIa 30 sutras
Exercise in series : Phase III
Book IV Advanced Stage Diagram IIIb 31 sutras
Exercise in series : Phase IV
Book V, Part I Final Stage Diagram IIIc 29 sutras
Phase V and stages 1-7
Book V, Part II Final Stage Diagram IIIc 35 sutras
Phase VI and sub-stages 1-6

“I have imprisoned myself, shivoham, shivoham, shivoham.

I shall now break these walls, shivoham, shivoham, shivoham,”
said my transcendental Master to me one day.
 Acknowledgements

Sage Patanjali used a concise, pithy language with his accepted

disciples for whom it was easier to follow. In The Light of the Soul, Alice
Bailey has given connections and extensions and implied meanings in
her translation of each sutra which males it easier for the reader to
understand. Other translators have translated only word for word, which
is correct. We have therefore selected translations of each sutra by Alice
Bailey.

We have not taken the exposition from any commentator or

translator of the yoga sutra – the reader will find it absolutely different
from any other. Nevertheless, wherever a good point is worth
considering, we have quoted from, e.g., the books on the Yoga Sutra by
Bangali Baba, Rama Prasad and I.K.Taimni.

We have chosen excerpts from Sri Aurobindo’s monumental poem

Savitri to open each rearranged book. Light on the Path by M. C. (Mabel
Collins) is a master treatise on the subject of spiritual absorption and we
have in great admiration quoted her at the end of each rearranged book.
Of course, there are many more beautiful passages in both works.
 Contents

Introduction………………………………………………………......... 1

I. Book I Rearranged ……..………………...…………...…….…… 11

A. The Rearranged Sutras………………………………........... 12
B. Exposition…………………………………………….....…… 14
C. The Phase Exercises I – IV Explained…………......……… 26
D. Exercise in Series : Phase I…………………………........… 27
E. Summary……………………………………..………….…… 29

II. Book II Rearranged………………………........………….…… 31

A. The Rearranged Sutras……………………………......…… 32
B. Exposition………………………………………….…...…… 34
C. Exercise in Series : Phase II……………......……………… 42
D. Summary…………………………………....................…… 43

III. Book III Rearranged…………………........................………… 45

A. The Rearranged Sutras…………........……….................... 46
B. Exposition……….…………….....................……………… 48
C. Exercise in Series : Phase III….......……………..........… 56
D. Summary……………...........................…………………… 57

IV Book IV Rearranged……………….........................………...… 60
A. The Rearranged Sutras………...................…………….… 61
B. Exposition………………….............................…………… 63
C. Exercise in Series : Phase IV…..............................…… 73
D. Summary………………………...............................……… 74

V. Book V Rearranged – Part I …….......................................… 77

A. The Rearranged Sutras…….................................……… 78
B. Exposition…………………................................………… 80
C. Phase V Explained………...............................………… 88
 D. Phase V : Regeneration/Rotation/Correction of Prana ….. 93
E. Summary……………………...............................………… 99

VI. Book V Rearranged – Part II…......................................…… 101

A. The Rearranged Sutras……..............................………… 102
B. Exposition……………………............................………… 105
C. Phase VI Explained…………….............................……… 115
D. Phase VI : The Program of Sub-stages……..............…… 116
E. The Complete Pathway……….............................……… 121
F. The E ects of Prana Rotation….............................…… 123
G. Summary.……..............................................…………… 126

The Steps to Separation of Bodies…………….............………… 128

Epilogue…………......................................................……….…. 133

Appendix I : The Preliminary Exercises………...........………. 135

A. The Three-Step Rhythmic Breathing (3SRB) ............… 136
B. The Re ning Exercises…….....................................…… 137
C. The Corrective Exercises……..................................…… 138
D. The Upgradation of Awareness Exercises…............…… 144
E. The Preliminary Exercises Explained…......................… 146

Appendix II : Diagrams and Charts…...................................… 153

A. Diagram I…………..................................................…… 154
Diagram II………....................................................…… 156
Diagram IIIa…….....................................................…… 159
Diagram IIIb……….....................................................… 161
Diagram IIIc……….....................................................… 163
B. The Force Centres Diagram….....................................… 165
The Force Centres Explained…...................................… 167
C. The Intensity Charts Explained…….........................…… 171
The Intensity Charts………..................................……… 179
Swara-nadi Shatras………...................................……… 203
D. What is Reality?............................................................. 207

The Creation/Existence Chart………….....................………… 216

Yoga Sutra of Sage Patanjali – An Exposition Sutra by Sutra..... 219
Rishi Patanjalika Yoga Sutra – Devnagari/Sanskrit……… 361
 Introduction
“All life is yoga.”
I

In his teachings, Sage Patanjali has emphasized three major

disciplines of yoga abhyasa:
(a) Self-restraint or austerity.
(b) Self-examination or self-study.
(c) Self-surrender to the Lord of the mind or the Divine Spirit
within.
This three-fold sadhana can remove pain and obstacles and help
bring about ‘meditative attitude’. It is not, however, as simple as it
sounds. The obstacles to yoga, though many, all originate from avidya,
the basic cause. Avidya leads to aham-the false ‘I’, to moha, lobha,
krodha, etc., and to holding on to physical existence. It is the soil in
which all other obstacles sprout and grow. Ignorance (Avidya) results
in ego, i.e., the acceptance of wrong self for Self. Thus the real seer is
superseded by the false physical seer and spiritual sight is dimmed by
physical sight. These wrong approaches lead to wrong idea and
wrong values and so, clinging on to earthly existence is natural.
Avidya makes the fundamental mistake of confusing and
superimposing prakriti over Purusha, self over Self. This is also the
fundamental correction that is required. To have a mental grasp of
this is not enough. Such philosophy abounds not only in our
scriptures, but in many others as well. This basic correction of avidya
is through mental, moral, physical and psychic exercises,
pranayamas, and by holding on to meditative attitude once brought
about by practice. Indeed, in the sutras, philosophy changes into
practice. The sutras show hard practices and techniques so that each
one can experience and not merely philosophize. The ancient rishis
and yogis followed and perfected many such practices and have
pointed out many ways for our bene t. It is then left to each aspirant,
how he or she chooses to progress.
The obstacles create a sort of colouring and distortion to our
1
sight and what we see is not what actually is; consequently, what
actually exists we do not or cannot see. This distortion continues to
increase until correction can set in. It also keeps increasing our karma,
and with it our pain and su ering. As long as ignorance remains as the
guide to our normal living, these mental deposits will accumulate to
huge proportions, and so a long and automatic chain of births and
deaths is inevitable. Karma is pain-mental, physical, emotional and
psychic. Avidya involves us in actions without thinking about their
consequences. Our actions are rooted in the three qualities-tamas,
rajas and sattva. As long as avidya is the guiding force behind them,
excess of rajas and tamas would be the contents of our thoughts and
acts. Such an individual is depicted in diagram I (see Appendix II)
with intensity ratios 2:4:8:2 for the I-E-S-M (intellectual, emotional,
sex and movement) centres. All this leads to wrong identi cation of
the Seer and the Seen. The sutras teach correction, the practical way
to get to know the true nature of the Seer, who is within and will guide
us to ultimate liberation, but in normal life, the real Seer is a mere
‘witness’ to the play of avidya.
Scienti c yoga practices bring about ‘discrimination’ and this
discrimination makes the eyes “see” without any imposed colouring.
In the light of intuition that is now developed, awareness brings in
true values. The entire wrong way of life is put on a correct
foundation, the contents of rajas and tamas decrease and that of sattva
increases. The physical self that called himself or herself as ‘I’ realizes
that the real ‘I’ is Cosmic Consciousness, i.e., pure Spirit, the Divine
Fragment within. This Seer is pure vision looking through the mind
and conscious brain. Now that the mind and the brain are no longer
under the yoke of avidya which destroys the pure, clear vision, they
can see and understand correctly. When this state is reached, the
phenomenal universe disappears, as the Sage says in the sutras. The
object of birth is ful lled and the pure Consciousness that was held
within the physical body is now free. To express all this in language is
truly di cult.
Both science and yoga say the same thing, though in di erent
languages. Science says that if the entire universe were to resolve
itself into one basic energy (since the universe is a creation of one
energy only), there would be no universe as we nd it today! Yoga
says that if in the entire Brahmanda, the three qualities were to be in

2
the original state of balance and rhythm, there would be no Existence
as we nd it today, for imbalance of qualities creates Existence! It is
also said that if this balance and rhythm is once disturbed, either
within the individual or within the Brahamanda, it takes eternities to
come back to its original rhythm and balance-unless conscious
corrective methods are practised. Ignorance, pain and su ering are
the result of this imbalance and of Existence.
When this balance and rhythm is disturbed, the way back for the
individual is through the eight means (steps) of yoga abhyasa; they
lead from darkness to light. But these eight steps are not like the
ordinary steps that are climbed one after another. All eight are
involved together, for a human being is a complex system and cannot
be repaired piecemeal like a table or a chair. The whole system is to be
repaired from all possible angles.
In the Vishnu Purana it is said, “The brain (the thinking
instrument) of man is the cause, both of his bondage and of his
liberation. Its attachment to the objects of sense is the reason for his
bondage and its separation from the objects of sense is the means of
his freedom. He who is capable of this discriminating knowledge
should therefore restrain his brain and meditate upon para-brahma to
attain liberation.” The sutras a rm this and also show the way.
Om Satyam Param Dhimahi!
II
The Yoga Sutra was written in ancient poetic language. But the
philosophy and the power hidden behind it are not easily
understandable, unless one rst rearranges them and then reframes
them in our modern language. To understand them as scienti c
knowledge, one must rst understand three modern terms of our
present day language.
mutation: the act or process of being altered or changed. A
change as in nature, form or quality. A heritable alteration of the
genes or chromosomes of an organism.
mutate: to cause to undergo alteration especially by mutation.
mutant: (a) an individual or organism di ering from parental
strains as a result of mutation, a gene that has undergone mutation;
(b) any agent including radioactive elements, ultraviolet radiations
and certain chemicals that cause biological mutation.

3
 gene: a hereditary factor.
genetics: scienti c study of inheritance and variations.
evolution: a gradual process in which something changes into a
signi cantly di erent, especially more complex or more
sophisticated form. Groups of organisms change with the passage of
time, so that new species di ering morphologically and
physiologically from their ancestors are formed in accordance with
the theory of biological evolution.
Darwin has introduced the ways in which nature brings about
evolution and, at stages, mutation. This is a slow and natural process.
It a ects all life, including human. However, also along these lines,
there are conscious processes developed and perfected by ancient
maharshis which, when practised consciously and conscientiously,
amount to transformation of a human being into higher species of
being. For our humanity, the external form has nearly reached
perfection; the monumental inner changes have yet to take place.
This inner evolution is what is talked about in the sutras. The Yoga
Sutra can help bring this about-only the e orts are wanting. But the
philosophy is hidden in the sutras, so are the practices and techniques,
and their knowledge has so far been passed down the line by word of
mouth from teacher to pupil.
From these few introductory words it will be apparent to the
reader that the sutras are to be approached with great veneration as
they are capable of bringing about internal biological evolution via
mutation wherever and whenever necessary-alteration of the genes,
synthesis of certain new and surprising chemicals within the entire
body / brain system never before produced-that leads to a ‘sudden’
evolution of the human being. Where nature takes millions of years,
the sutras can help bring about great biological changes methodically
in one or a few lifetimes. As it is a di cult and a totally new direction
in which an aspirant is expected to move, some previous and less
di cult practices are absolutely essential. To this end, one is asked to
properly ground oneself in the six re ning exercises, the corrective
exercises, the ve exercises for upgrading of awareness and the
three-step rhythmic breathing (3SRB) (see Appendix I). But mere
lukewarm or gentle e orts will yield no results-it must become an
obsession, a ery aspiration.

4
 III
“If Thou wert here before I was, I am not here at all;
If I am not a part of Thee, there is no such God at all.”

To understand the sutras a basic knowledge of Hindu thought-

the deeper Hindu thought–is necessary…
Satyam-Tapah-Jana is Creation, our Celestial Home. To measure in
billions of years is to measure in moment’s vast unending duration.
Mahakala serves as the Ring-pass-not, or like laxman rekha, the
shell of Brahmanda (Existence). This is required for each individual as
a human being, not as Divine Fragment.
Svaha-Bhuvah-Bhuh, the triple worlds, is encompassed by
Mahakala and comprises Existence, the Celestial Bubble (see the
Creation /Existence chart in Appendix II).
Chittie is pure life and awareness. It is the substance of or from
which all that exists in the Bubble is created – the vegetation and
animal kingdoms, all life, brains and bodies (including those of orbs),
states of mind, vidya and avidya. It is the supreme energy creating
seven grades of prana. In modern terminology, we can call it ‘space-
time’. All creations in the Bubble, including human beings, suns,
stars, solar systems, galaxies, and the universe itself, partake of this
life and awareness to a certain degree, depending on the state of
communication between the existing entity and Chittie. When
communication is established unconsciously it could be wrong or
inadequate, when established consciously, it is right and methodical.
But this is not the state or pattern in Creation. Satyam is Truth;
Tapa, Divine Wholeness is Truth; Jana-the Many from the One, the
Divine Fragments – are also Truth; and there are no degrees or shades
of this Truth in Creation. Truth means Cosmic Consciousness-it has
no degrees, and in the Many, as in the One, it is of the same ‘texture’.
In Creation, there is no need of body/brain or mind, life or awareness;
for these create di erent states and grades and degrees.
Body/brain/mind, life and awareness create uncertainty,
probabilities and possibilities. All these may make for a more lively
state of Existence, due to suspense and uncertainty of events. Not so,
however, in Creation. In Creation is always a state of Truth, of
Certainty and of Bliss; hence whatever is in Creation, whether as
Satyam or as Tapah or as the Divine Fragments, is a state of Sat-Chit-
5
Ananda. By Chit here is implied not a state of mind, but a constant
state of certainty, as no grades or degrees of Sat or Ananda exist.
In nite mind - Chittie - has no entry into Creation!
Within the Bubble is talk of thee and me, of good and evil, of the
millions of pairs of opposites, of awareness and mind and body and
brain, of all the philosophers and all the religions and moralities, of
all the seeking and nding and achieving. In this Bubble, Chittie is
supreme!
But this Bubble, Existence, does exist-it is not imaginary, it is not
maya or an illusion. As sutra IV (12) says, “The past and the future
exist in reality. The form assumed in the time concept of the present is
the result of developed characteristics (the structure of acceptance)
and holds latent seeds of future quality”. Thus Existence is very much
there, but like any bubble, if touched it bursts, it ceases to exist for
that individual. But this Celestial Bubble, Existence, is so vast that we
cannot touch its ends or sides; there is no need either, to go in a
spaceship to nd and touch its ends, as was attempted by Kartik.
However, when touched with non-attachment and with wisdom, it is
destroyed-but each individual must do this for himself, as was done
by Ganesha.
Sage Patanjali says, “In the case of the man who has achieved
yoga, the objective universe has ceased to be, yet it existed still for
those who are yet not free.” Those who cannot touch the Bubble with
wisdom and non-attachment remain in bondage. The Sage explains
non-attachment as ‘the freedom from longing for all objects of desire,
either earthly or traditional, either here or hereafter.’ Only this total
freedom from longing, a mental state, makes it possible for us to live
naturally.
Now, to dive deep under water we need certain equipment, or to
travel deep into space we need di erent type of equipment, simply
because we ourselves cannot become that equipment. So too the
Divine Fragments, the Many from the One, enter the Celestial Bubble
willingly and put on di erent equipments, which we call bodies, as
they cannot themselves become these bodies. For the universes of
Svaha, Bhuvah and Bhuh, the bodies are dharmakaya, sambhogakaya
and niramnakaya respectively. As stated earlier these bodies are part
and parcel of Chittie and as Chittie is pure life and awareness, all these
bodies partake of life and awareness in varying degrees depending on
6
their structure of acceptance, i.e., their sanskaras.
These bodies are not separate, independently existing bodies but
are linked together in a very sensitive manner. The state of avidya is
the state of ignorance of this fact and vidya is a state of knowledge of
this fact, as well as that of how to operate the links between the
bodies. When pure awareness drops below a certain level of
awareness, it is a state of avidya, above that level is a state of vidya,
and these states of vidya and avidya are also in degrees of grades. For
all is relative in Existence!
As the body/brain system approaches the state of pure
awareness it acquires the various powers (siddhis) of Chittie itself.
These are enumerated in the sutras and are very impressive indeed. As
this happens, that particular body/brain system also comes more and
more in close contact with the encased Divine Fragment. When the
state of pure awareness is reached by any created body/brain system,
it realizes itself to be merely an instrument or body, obstructing or
encasing a Divine Fragment. This is realization by experience, not a
mere intellectual concept. This is the moment when all Existence
bows before the Divine Fragment, which is Satyam, and leads to the so
– called moksha. But when the body/brain system known as a human
being reaches the state of pure awareness, it ceases to exist any more
as an independent physical body/brain system or a psychic
body/manas system or a mental body/buddhi system and merges to
become one with Chittie-nothing further remains to be done, the state
of isolated unity is reached, and the encased Divine Fragment is free
to return to Creation, the Celestial Home.
Divine Wholeness, Tapah, in its seventh sub-stage creates
fragmentations due to para-nada, also called nada-brahma. This
creates perpetual (relative) motion as well as various pranas (cosmic
energies) later in Existence. Some of these various grades of prana are
found in Svaha, some in Bhuvah and some in Bhuh. The ocean of prana
in Existence is, of course, In nite Mind-Chittie. If we can have
interexchange with In nite Mind, through one of the higher pranas,
acting through one of the chakras, then within our body/brain system
we can reach para-nada and with its help ultimately disintegrate all
our three bodies and be free, once again to be our glorious luminous
Self – the Divine Fragment.

7
 IV
This basic understanding is required to properly understand the
sutras, for they specify what is to be done with the body/brain system,
how communication is to be established with Chittie so that the
body/brain system can acquire the state of pure awareness. Starting
from the state of the body/brain system when it is at a low level of
awareness, this being the state of avidya, the sutras indicate what
would or does happen in this state, and also point out how to improve
and upgrade the awareness of such a body/brain system. Great
emphasis is also placed on inward and outward purity. We think we
can take care of outward purity, but how does one clean the mass of
inner impurities? Even if these internal impurities are cleared, it is not
an end in itself, but only a condition to prepare the brain and mind for
dharana and the higher yoga practices. The sutras are a composite and
comprehensive total knowledge containing the instructions for
reaching the state of pure awareness from the state of low awareness-
from avidya to vidya. There is nothing mystical about the sutras-they
are in fact scienti c yoga practices.
In the Celestial Bubble, there are constant distractions to keep us
unaware of the loss of our Celestial Home – the loss of the thought of our
being Divine Fragments. Distractions, or mind modi cations, are the
normal states of the brain; along with the Bubble, the shastras call them
maya – they are very much real, but they are just not worthwhile. It
requires a high level of awareness to come to know and realize this. Till
we reach such a high level of awareness we are not able to ‘perceive’,
i.e., see through the distractions. ‘Perception’ is the natural quality of
chitta, individual mind, when not involved with the processes of the
conscious brain. The entire Celestial Bubble is a state of communication;
each part of it is linked with every other part. The code of this
communication is understandable when the body/brain system reaches
a certain high level of awareness called ‘spiritual reading’.
In any state lower than that of pure awareness, the three
qualities remain in a state of ux and turmoil, and only slowly come
to a state of rhythm and balance as the state of pure awareness is
reached. The state of pure awareness is the fourth state. As long as
one is in the Bubble and has not attained the state of pure awareness,
one will not realize that one is in Exile, away from our Celestial Home,
and one will keep wondering about God and Satyam, and about good
8
and evil, especially evil. As long as the qualities are in a state of Flux,
modi cations take place and partake of the qualities, creating seeds
for future repetitions. Modi cations are the ve states as enumerated
by the Sage: correct knowledge, incorrect knowledge, fancy
(including brooding and day-dreaming), sleep and memory. The
human brain, therefore, like the lungs and the heart, cannot for a
moment stand still, but it also makes use, consciously or
unconsciously, of the qualities latent in the modi cations.
This human brain is a highly volatile and explosive substance. If
one practises any exercise, pranayama or so-called meditation and
controls it for some time, no sooner does one stop such a practice (for
it cannot be done all twenty-four hours) than this devil of a conscious
brain will, with vengeance, torment the individual and normal life
will be miserable. So it boils down to the fact that along with certain
practices and exercises a certain type of pranayama should be
included that can be carried on relentlessly for all twenty-four hours.
The key to this eternal vigilance is the introduction and establishment
within the body/brain system of the three-step rhythmic breathing
(3SRB)-the natural rhythmic breath we humans are born with. Only
then will this conscious brain surrender, and when it does, the
individual mind is no longer polluted, the vision becomes pure and
the mind turns inward. Only then are pratyahara, dharana and dhyana
possible, leading to Samadhi-and not before this.
There are three functions-correct or incorrect-within the
body/brain systems that are tireless and continuous: (i) circulation of
blood (with the heart), (ii) breathing of air (with the lungs), and (iii)
thinking (with the brain). All three are linked in a sensitive manner.
These three functions are parallel to similar functions in the psychic
body, but the two sets of functions are normally not coordinated until
breathing in the physical body is controlled and rhythmic. The
corresponding functions in the psychic body are (i) circulation of
prana (with nadis and anahata chakra), (ii) intake (breathing of prana
at muladhara and swadhisthana, and (iii) mental processes of manas
(the psychic equivalent of the brain). The sutras show how the three
functions in the physical body can be brought into rhythm and
coordination with the three functions of the psychic body.
Over mind and brain and prana and manas we have no direct
control. Breathing is unique in that it is the only function we can
9
control and make rhythmic-even for all twenty-four hours. If
breathing is controlled and rhythmic, thinking is also controlled and
rhythmic. The circulation of blood, too, will be controlled and
rhythmic, the pulse rate dropping from 72 or more to 60 or less per
minute. Hence the indispensability of 3SRB. That is why after
rearranging the sutras for study, a series of graded exercises is
undertaken. In the exercises, the important point to note is the use of
the 3SRB pattern at three di erent intensities as follows:
1. fast, i.e., at 36 breaths per minute. This creates a state of
exhaustion as is experienced after running or fast climbing.
2. Intermediate, i.e., at 18 breaths per minute. After the state of
exhaustion, our natural breath, weather incorrect or 3SRB
takes some time to come back to normal.
3. normal, i.e., at 12 breaths per minute. Finally, after the above,
we undertake normal 3SRB.
In 3SRB, synchronization of breath to intake of prana is
brought about. So the series exercises begin with normal 3SRB, then
shift over to fast 3SRB, so that intake of prana will also be fast (only if
the pattern of 3SRB is maintained), and then we have the
intermediate and normal 3SRB states again. Over a period of time,
through repetition of these exercises, a level of control is achieved
over both breath and prana and they are synchronized at all three
intensities with the pattern of 3SRB. Without the 3SRB pattern, the
exercises have no meaning. This technique, by which both breath and
prana are corrected nds a parallel with a similar technique of how an
emotion of a particular type is corrected in a particular manner, as
shown in the corrective exercises.
Om Satyam Param Dhimahi- I meditate on the most supreme
Truth, that supreme Truth is Satyam, that supreme Truth is Divine
Wholeness, Tapah, that supreme Truth is the Divine Fragment. I am
one of the encased Divine Fragments, so I am that supreme Truth,
Satyam-where is there any cause for doubt, where is there any cause
for hesitation to acknowledge this!
“Now we shall begin instructions in the science of yoga.”-I (1) ∞

10
 BOOK I

REARRANGED

Beginner Stage I

Diagram I

“His mass is buried in the animal mire,

A riddle of opposites is made his eld.
Freedom he asks, but needs to live in bonds,
He has need of darkness to perceive some light.”

-Savitri

11
A. THE REARRANGED SUTRAS
From Book I
1. Now we shall begin instructions in the science of union
(yoga).
2. Yoga is achieved through the subjugation (healing) of the
psychic nature and the restraint (calming) of the chitta, the
thinking instrument.
3. When this has been accomplished, the yogi knows himself as
he is in reality.
4. Up till now the inner man has identi ed himself with his
forms and with their active modi cations.
5. The mind (the thinking instrument) states are ve and are
subject to pleasure or pain; they are painful or not painful.
6. These modi cations (activities) are correct knowledge,
incorrect knowledge, fancy, passivity (sleep) and memory.
7. The basis of correct knowledge is correct perception
(understanding), correct deduction, and correct witness (or
accurate evidence).
8. Incorrect knowledge is based upon the perception (mere
seeing) of the form and not upon the state of being.
9. Fancy rests upon images, which have no real existence.
10. Passivity (sleep) is based upon the quiescent state of the vrittis
(or upon the non-registration of the sense).
11. Memory is the holding on to that which has been known.
12. The control (calming) of these modi cations of the internal
organ, the thinking instrument, is to be brought about
through tireless endeavour and through non-attachment.
13. Tireless endeavour is the constant e ort to restrain the
modi cations of the thinking instrument.
14. When the object to be gained is su ciently valued, and
e orts towards its attainment are persistently followed
without intermission, then the steadiness of the thinking
instrument (restraint of the vrittis) is secured.
15. Non-attachment is the freedom from longing for all objects of
desire, either earthly or traditional, either here or hereafter.

12
 16. The consummation of this non-attachment results in an exact
knowledge of the spiritual man when liberated from the
qualities or gunas.
30. The obstacles to soul cognition are bodily disability, mental
inertia, wrong questioning, carelessness, laziness, lack of
dispassion, erroneous perception, inability to achieve
concentration, and failure to hold the meditative attitude
(one-pointedness) when achieved.
31. Pain, despair, misplaced bodily activity and wrong direction
(or control) of the life currents are the results of the obstacles
in the lower psychic nature.
32. To overcome the obstacles and their accompaniments, the
intense application of the will to some one truth (or
principle) is required.
33. The peace of the chitta (or thinking instrument) can be
brought about through the practice of sympathy, tenderness,
steadiness of purpose, and dispassion in regard to pleasure or
pain, and towards all forms of good and evil.
From Book II
3. These are the di culty-producing hindrances: avidya
(ignorance), the sense of personality, desire, hate and the
sense of attachment.
4. Avidya is the cause of all the other obstructions whether they
be latent, in process of elimination, overcome, or in full
operation.
5. Avidya is the condition of confusing the permanent, pure,
blissful and the Self with that which is impermanent, impure,
painful and the not-Self.
6. The sense of personality is due to the identi cation of the
knower with the instruments of knowledge.
7. Desire is attachment to objects of pleasure.
8. Hate is aversion for any object of the senses.
9. Intense desire for sentient existence is attachment. This is
inherent in every form, is self-perpetuating, and known even
to the very wise.

13
 10. These ve hindrances, when subtly known, can be overcome
by opposing mental attitude.
11. Their activities are to be done away with, through the
meditation process.
12. Karma itself has its roots in these ve hindrances and must
come to fruition in this life or in some later life.
13. So long as the roots (or sanskaras) exist, their fruition will be
birth, life and experiences resulting in pleasure or pain.
14. These seeds (sanskaras) produce pleasure or pain according
to their originating cause being good or evil.
15. To the illuminated man all existence (in the three worlds) is
considered pain owing to the activities of the gunas. These
activities are threefold, producing consequences, anxieties
and subliminal impressions.
18. That which is experienced has three qualities, sattva, rajas
and tamas (rhythm, mobility and inertia). It consists of the
elements and the sense organs. The use of these produces
experience and also eventual liberation.
19. The divisions of the gunas (or qualities of matter) are
fourfold: the speci c, the non-speci c, the indicated and the
untouchable.
Total = 20 + 15 = 35 sutras

B. EXPOSITION
Book I.
The Yoga Sutra of Sage Patanjali should not be translated
aphorism by aphorism. The ‘thread’ that runs through them is thereby
snapped; only a continuous total exposition can give sense to the
sutras in translation. Only for express reasons is the orthodox
numbering of the sutra shown at times, not otherwise.
According to the Sage, a normal person is never awake because
he or she is always in a state of ‘fancy’. Whenever awake, the
overactive conscious brain is either in the past or in the future, and
whenever asleep is in the dream state. The trouble is that the brain
works continuously, like the heart, the lungs and the blood
circulation. If the brain is not engaged in constructive thinking, it will

14
oscillate between the past (brooding) and the future (day-dreaming)
and both of them are states of fancy. ‘Fancy rests upon images that
have no real existence’, I (9).
In order to prevent such oscillations of the brain, methods like
breath-watching are indulged in. These are of limited bene t and a
waste of time because (i) the brain is held in a non-useful practice,
rather like the straightening of a dog’s tail, and (ii) the re ning of the
mass of animal cells in the human body/brain system is not done, so
that such lifelong practice cannot help.
According to Him, each person has an inherent (i.e., developed
over a very long period) number or code, not in the sense of Kabala or
Pythagorean numerology, but a code representative of that
individual and expressed in the way blood pressure is, say 120/80.
The rst number represents an individual’s ‘structure of acceptance’,
which denotes that person’s mental, emotional and sex states and the
second number represents the person’s ‘functional or biological
structure’. Both these numbers can be referred to and veri ed on the
intensity charts provided in Appendix II.
The Sage points out that we normally have no control over the
non-stop functions of the brain, among which we include the
oscillations of the conscious brain. But the brain’s indulgence in such
oscillations can be detrimental to the health of the body/brain
system. These oscillations are not simply like the sheer to and fro
movements of a swinging body; rather, like a pendulum that is
attached to a gear which in turn is attached to another gear and so on,
all rotating, the brain’s oscillations are attached to emotions and past
memory patterns. They result in the notion of time by the clock and
measurable intensities that are detrimental to the person concerned.
In the long run, these individual intensities create the structure
of acceptance and the biological structure, as stated earlier, Both
structures have a maximum and a minimum value forming a
spectrum and the individual cannot function beyond these xed
limits. He is in bondage; these subtle chains are, however, normally
not seen. On the former depend our actions and reactions in life and
on the latter depend our ailments and our possible ability to progress
towards evolution. Both these structures have a direct e ect on one
another. This is both good and bad—for if one improves, the other
improves too and if one deteriorates, the other does likewise. It is like
breathing and thinking, each has a direct e ect on the other – hence
the use of pranayama for brain and individual mind control.
15
 The Sage is, at rst, talking about that portion of the brain which
science calls the conscious brain. He calls it the ‘thinking instrument’ and
the normal, individual mind He calls ‘chitta’. Actually chitta is, or should
be, individual mind uninvolved with the processes of the conscious
brain. But in the case of ordinary persons chitta is used for individual
mind that is caught up with the processes of the conscious brain.
Unlike other teachers, he does not begin by stating the eight
steps of yoga abhyasa and his opening sutra itself is worth
understanding. Individual mind-chitta-creates modi cations in the
thinking instrument. Emotions and desires ignited by motives create
the ‘lower psychic nature’ in each individual.
The human body of matter—prakriti—is composed of billions of
cells. They may be classed as lower life and a substantial majority of
them in an average person is animal in nature, forming such cell
groups in organs, tissues, nerves, brain, blood, etc. A minority of cells
would be more evolved and human, but since the proportion is
overwhelmingly in favour of the animal-like cells, a human being
tends to be animal-like in nature and behaviour. Hence the human
body/brain system has two opposite types of cells, though not
noticeably di erent in physical structure, so that an average human
being today is divided into two from within. This inner con ict is
perpetual – even at the microscopic or cellular level. It is conceivable
that, at the present stage of human evolution, this proportion prevails
all over the world. So whenever an individual begins the rst step of
yama, the majority of inner cells rebels and makes the task di cult.
This is a major obstacle that is not realized—so yama becomes
di cult and niyama yet more so. In all of Existence, involution and
evolution go on side by side everywhere in Brahmanda. Our complex
body/brain system, too, is Brahmanda to the cell life within.
Continous creation of thoughts leading to actions is the result of
mind-modi cations. Let us appreciate that the majority of animal
type of cells will always have a say in our thoughts and actions, and
our emotions will be loaded more with rajas and tamas than sattva.
Consequently, our lower psychic nature and such kind of mind-
modi cations arising from our dual structures as earlier stated,
impart a ratio of intensities 2:4:8:2 to the intellectual, emotional, sex
and movement (I-E-S-M) centres respectively as shown in diagram I.
This, then, is the main reason for demanding inner
purity—changing the animal type of cells having lower awareness to
the human type. Hence also the need for the re ning exercises, the
16
upgrading of awareness exercises, and the three-step rhythmic
breathing. Lethargy (inertia) of body and mind is the result of the
functioning of this majority of cells; moha krodha, lobha and aham are
the attendant results. What else can we expect? Here, mere preaching
of morality or any type of philosophy will yield no results.
In the structure of the thinking instrument and in the thought –
forming process, both the conscious as well as the sub-conscious
aspects of the brain are included. ‘It is estimated that 30,000 impulses
enter our body/brain system per second, of which roughly 120 enter
the thinking instrument.’ At these rates, a normal person is unable to
control either the lower psychic nature or his chitta, because his
individual mind is involved with the brain processes and the mind
does not function as a ‘catalyst’ as it is ideally meant to. Besides, the
continuous, non-stop processes of the conscious brain, like the
working of the heart and the circulation of the blood, are beyond our
normal control.
Each modi cation leaves a score, either positive or negative. The
non-stop brain-computer part has a digital counting arrangement,
which does two things—it counts the score moment by moment,
carrying it forward, and it thus makes us aware of linear time. Time
and movement make us aware of linear space and thus of past and
future. The intensity score of a person represented on diagrams I and
II can therefore be hugely negative, as shown on the intensity charts.
But if intensities are controlled and re ned, then the Sage says, ‘the
man knows himself as he is in reality’.
Here two terms, prakriti (or matter) and Purusha (or spirit), are
involved. The man of matter, i.e., the body/brain system, is
considered real, whereas after yoga is accomplished, the real man,
the Spirit within, is found to be real. Till yoga is accomplished, the
real man, the Spirit within, is only a witness to the actions and
modi cations of the man of matter. The Sage, throughout, is talking
about the man of matter, and how this man of matter can one day
realize the real man, the Spirit within, and surrender willingly.
Chitta, the thinking instrument, can be any of the ve states,
which can be either painful or not painful. They are: (i) correct
knowledge, (ii) incorrect knowledge, (iii) fancy, (iv) sleep and (v)
Memory. These ve states de ne the domain of the man of matter.
The word ‘perceive’ in I (7) must be understood in its proper

17
sense. Perception is that quality of individual mind which is not
involved with the processes of the conscious brain. Individual mind
remains as a mere ‘catalyst’ that is so necessary for the brain
processes. For instance, if an object is to be searched for in the dark,
we grope about; but if a powerful light is at hand, the light makes the
object obvious – there is then no groping about, for the object is
located. So too with the problems of life—the conscious (intellectual)
brain gropes for a solution, but with the powerful light of perception
of the individual mind, there is no need to grope, the solution is
apparent! So we may not use the word ‘perceive’ for mere seeing.
The man of matter must painstakingly gather knowledge; more
often and more easily he gathers incorrect knowledge. Correct
knowledge requires perception, which is normally not available to
him. He can, therefore, borrow or accumulate ‘correct’ knowledge,
i.e., have an education in school or college, though we shall see that
even this kind of knowledge may not be classed as correct knowledge.
This knowledge must be di erentiated from true learning and
education whose source is within. To gather incorrect knowledge is
very easy for the man of matter. Besides, the man of matter oscillates
constantly between past and future, which are states of ‘fancy’ only.
Sleep has been described very well, In sleep, the modi cations
ought to be nil, but are in fact present at a much lower rate. Besides , the
ve senses should not pick up incoming impulses, but they still do so in
small numbers, leading to dreams, whether remembered or not. So
when awake the man of matter is in the state of ‘fancy’, and when asleep
he is in a dream state. And it is a fact, that there cannot be a single
thought, which once turned, in the conscious brain is not made memory!
All thoughts remain as memory, both as recall and retain memory may
appear sluggish through non-use, but nothing is ever forgotten.
The sage expects us to strive towards and attain what is stated in I
(2), and that too by tireless endeavour and through non-attachment.
The chitta may be compared to the blades of a windmill and the ow of
incoming impulses to a continuously blowing strong wind. What else
can one expect of the blades but to keep turning? The turning of the
blades is mind-modi cations of the chitta. The word ‘restraint’ implies
not stoppage, but that this process must not go wild or uncontrolled,
as the chitta tends to. To this end we must direct our tireless
endeavour. However, if we do so the whole day, we cannot attend to

18
anything else! So what is the proper solution to this dilemma?
Our attention is drawn to the phrase ‘when the object to be
gained is su ciently valued’ in the following I (14). In worldly
language we use the term ‘obsession’. The man of matter surely nds
objects of matter of su cient value—beautiful women, possessions,
good food and clothing, etc. Quite often he even forgets the means
applied for such grati cation! This is the cause of all the pain that is
experienced. But if this man of matter wants to value su ciently his
turning inward towards the spiritual man, his e orts also should
likewise become an obsession, without intermission, without
stopping or slowing down!
So you realize, dear reader, what the Sage expects from his
accepted disciples right from the beginning! A half-hearted approach
will yield no results—you must be on ‘ re’! The heat applied to the
tireless endeavour is ‘white-hot’ heat. So both in theory and in practice
(through the exercises in series), we shall apply ‘white-hot’ heat and
only then can we hope to restrain our vrittis, the modi cations of the
chitta. Again it must be remembered that restraint is not stoppage but
the ability to control e ortlessly – it must become sub-conscious. It
will then become perpetual if, for a su ciently long time, we apply
white-hot head and proper corrective methods.
In I (15), the Sage declares like a lawman, ‘freedom from objects
of the senses (desires)’. The man of matter naturally has desires for
objects-of matter; he even desires them in a place he visualizes as
Heaven. So the Sage makes it clear, ‘either earthly or hereafter’.
Wishing and visualizing such a Heaven is also ‘fancy’ and so is an
obstacle. The sutras are all based on the present; to the Sage all else is
fancy and fancy is an obstacle.
Man of matter and his objects of matter are structured in the
three qualities. As long as modi cations continue, the balance of the
three qualities remains disturbed; they are in imbalance and are
obstacles to yoga. Only when modi cations fall below a certain level
of agitation in the waking state do the qualities tend to come to some
balance. And when they do reach a balance, the Sage describes that
state as ‘the consummation of non-attachment’, for with balance, the
man of matter is able to perceive the inner spiritual man.
I (30-31-32-33) Now the Sage enumerates all that can be
considered as obstacles in the path of the man of matter in knowing
19
the inner spiritual man: (i) bodily disability, (ii) mental inertia, (iii)
wrong questioning, (iv) carelessness, (v) laziness, (vi) inability to
achieve concentration, (vii) lack of dispassion, (viii) erroneous
perception, and (ix) failure to hold the meditative attitude when once
achieved.
Of all these obstacles, the rst—ill health—most often directly
leads to the second—mental inertia or mental disability. Inertia is a
state of doing nothing even if one can, the worst type of disability, often
due to depression, loss, damage, or some sort of defeat in life. Hence
certain exercises are daily very necessary for keeping the body and brain
in proper health on the basis of the formula 7-1 = 0, i.e., if one day of
practice is lost during a week, the entire week is written o as lost.
Wrong questioning normally arises from fancy and hence is an
obstacle. Carelessness and laziness cannot be forgiven of the man of
matter even in everyday life in dealing with objects of matter, so how
much more is to be expected if the man of matter has set his heart and
mind and eyes on the spiritual man within. On this quest the basis of
regularity is increased to 30-1 = 0 and is eventually perfected to 365-
1=0.
As stated earlier, the man of matter has developed ‘lack of
dispassion and erroneous perception’. The translation here must be
properly understood. Erroneous perception is ‘mere seeing’ with
coloured and fractured physical vision—the worst is an erroneous ‘I’.
As long as this false ‘I’ of matter persists and does not surrender
willingly to the real spiritual ‘I’ within, till then the coloured and
fractured vision will also persist and he will never be free from his
passions and appetites. False vision leads to concentration on objects
of matter, so the man of matter has not yet decided to turn his eyes
inward from external objects of matter to the only worthwhile
object—the spiritual man within. At this stage ‘concentration’ in the
sense of dharana is not possible. Only concentration turned inward
and away from the objects that are external is dharana; the latter
should never otherwise be translated to mean mere external
concentration. The rst three of the ve exercises for upgrading
awareness develop concentration, the last two lead, in a sense to
dharana. The reader is urged to practice these exercises.
The last obstacle is the most di cult. Even after the man of
matter has decided to turn his gaze inward and away from the objects
of matter to the spiritual man within, time and again he fails due to
20
old sanskaras, and like an unevolved person once again concentrates
on objects of matter. This state of the chitta is shown in diagram II and
results in repeated failures accompanied by a sense of guilt and
frustration, which is to be avoided. This is due to the mass of animal
like cells that have yet to be cultured, tamed and civilized to bring
them to the human stage. These in a way, are inward mutation on a
large scale, and for this a few exercises and techniques are very
essential for quicker results.
In the Bhagavadgita, III (36), Arjuna asks, “My lord, tell me, what is
it that drives a man to sin, even against his will and as if by compulsion?”
The answer is “O Arjuna, the mind (chitta) of him who Is trying to conquer
it, is forcibly carried away. In spite of his e orts, by his tumultuous senses.”
(That is, wrong methods and use of will fail, the animal cells
triumph). The solution amounts to corrections in the chitta itself for
responding instead of reacting to a situation. Here the re ning and
the corrective exercises are very useful.
The average man of matter all over the world, in living with his
false vision and concentrating on objects of matter, which he values
su ciently, uses all sorts of means to achieve his ends and in doing so
allows countless types of emotions and motives to run riots. The result
is pain, despair and faulty breathing – is natural rhythmic breathing
(with which he is born) is disturbed. He develops his lower psychic
nature and creates many granthis in his body/brain system. Unless
the granthis are dissolved and the lower psychic nature re ned, no
progress is possible. In introducing the three-step rhythmic
breathing, we are, once again, simply reverting to and re-establishing
the original correct rhythmic breathing we were born with.
We shall rst take up I (33) and then go over to I (31-32). Here
the sage directs our attention to the three main keys of yoga abhyasa:
self-study or self-examination, self-restraint and willing self-
surrender to the spiritual man within. As regard self-study or self-
examination, it is imperative to watch the drifts, which we are prone
to, and which are an important function of the conscious brain. In
appendix I is shown how to arrive at those drifts, which are most
repetitive and then to apply the relevant corrective exercises using
four di erent methods.
The lower psychic nature causes breathing to su er and get
distorted, i.e., it goes out of rhythm (‘wrong direction of life
currents’). This leads chitta to make e orts in wrong direction –
21
‘misplaced bodily activity’- all these being movements towards
external objects. This is not wrong if it is in balance and if, at the same
time, attention is also directed within.
In I (32), the word translated as ‘will’ is to be understood as
application of one method that is without intermission’, the word
‘will’ is used in as much as continuous e orts amounts to ‘will’. But we
have Arjuna saying earlier, “even against his will, as if by
compulsion”. ‘Will’ as we normally understand it has no place or
meaning here. We must also note the term ‘intense application’ and
the word ‘truth’. God is truth, Satyam, but besides this absolute ‘Truth’
are lesser truths. The one principle that man of matter can adhere to
with intense application and without intermission is the achievement
of inner evolution aided by three-step rhythmic breathing for all
twenty-four hours.
Book II
The unseen, the behind-the-scene hindrances, which are the real
causes of the hindrances that we can see and feel, are:
impulse/reaction, habits, drifts, brooding and day-dreaming. The
hindrances that we can consequently see and feel are enumerated in II
(3) as avidya, the sense of personality, desire, hate and the sense of
attachment. In ‘obstacles’ there was a tinge of individual weakness;
now in ‘hindrances’ we see a sign of human weakness as a race, viz.,
avidya is a certain ignorance the human race is not free from.
The man of matter pursues object of matter and thereby creates
the lower psychic nature and continuous modi cations, which are the
main obstacles. The main cause is avidya- the cause of all causes; for
with avidya, can the man of matter do anything correctly? It,
therefore, directly produces the various hindrances. Avidya creates
the false ‘I’ of matter and this gives the wrong sense of personality.
The man of matter is thus driven towards objects of matter, the
driving force being desire or motive. In his thoughtless endeavor to
succeed at all costs in possessing these objects of matter, he uses
wrong ways and means. In doing so his material personality clashes
with other similar personalities, leading either to intense hate or
attachment, both of which are obstacles.
This intense desire to live, enjoy and possess in this world is in
every human heart, a little more or a little less, and is self-

22
perpetuating because of sanskaras. Do not be misled on hearing some
men talk very wisely on spiritual subjects, for the sage tells us
precisely that this weakness is present in the very wise. To a certain
extent, the man of matter cannot be blamed, because even through
the most powerful telescope, we have not yet another such world of
matter with equivalent or better conditions to live in. It is truly a
vicious circle he nds himself in, and once caught in this whirlpool,
the result is karma and sanskaras, leading to pain, despair, repeated
births and painful existence.
To come out of all these, the man of matter must change the
direction of his quest, from external pursuits to seeking the inner
spiritual man. This change is not to be exclusive- it is to be practiced
simultaneously with the ful lment of one’s worldly obligations. We
all make this basic mistake of taking one of the two roads exclusively.
Instead of turning inward, he goes to external temple or church or
mosque, or even to an external guru. From this false vision, he must
come to a proper understanding of what is required for him, for, this is
the only way.
The very fact that the man of matter has focused his attention on
objects of matter (for temple, church and mosque are also objects of
matter), it is obvious that avidya, the root cause of all obstacles, is
pushing him. The sage takes care to mention that the driving force of
avidya can be ‘latent’ (not obvious), ‘in process of elimination’ (there
are still repeated failures) or in ‘full operation’. Caution is needed at
all stages and only equally ceaseless action can replace continuous
caution – rhythmic breathing. The sage repeatedly warns us not to be
o – guard for even a moment and this is possible only if 3SRB is
established for all twenty-four hours. “External vigilance is the price
of liberty” even in the world of matter!
But avidya has placed the conscious brain of man of matter on a
pedestal, instead of venerating the inner spiritual man. This shift of
vision, like the rst shifting of snow on a mountain-side, rolls and
creates an avalanche of wrong acts, with ultimate results that
su ocate the man of matter and bury him deep. The pure knower, the
pure vision- the spiritual man- is not realized by the brain due to
avidya; the conscious brain usurps the place of the real knower and a
false ‘I’, a false personality of matter, is created. It is generally not a
known fact that, like any computer, the human brain has neither

23
intelligence nor awareness of its own, or anything that could be
considered remotely so at all! Like the moon, the brain merely re ects
the intelligence and awareness of the mind.
The obstacles and obstructions can only be known through self-
study and self- examination. But the sage makes it clear that ‘when
subtly known’ their activities are to be eliminated, the sure way being
to turn the vision inward from external objects. This is di cult and
requires some practices. This turning inward is known as the
meditative process, but without proper precautions and build-up it
cannot be done at all.
So long as the man of matter does not turn his gaze and attention
inward, the past sanskaras will force him to be born and to die
involuntarily, again and again, endlessly, for the only purpose of
birth and death is to make one turn inward and know. Sanskaras act
like seeds. It does not matter if the seeds are good or bad, they will
sprout and require birth and death. The purpose is to burn away these
seeds by turning inward and taking help and guidance of the spiritual
man. Shivoham, sivoham, sivoham!. To the man of matter who has
turned inward and surrendered willingly to Ishwara, the spiritual man
within, all births, even in the seventh dub stage of swaha in Indra’s
high heaven, or in any of the three worlds, Bhuh, Bhuvah,or Svaha, is
considered pain, because all existence everywhere is fraught with
imbalance of qualities resulting in pain and rebirth.
Whatever we experience, see, hear, feel and know, is made up of
three qualities in some permutation and combination. These qualities
are in imbalance, normally profuse in rajas and tamas. It is all a play of
sense organs and senses, along with the clouded chitta of the man of
the matter. But the sage gives hope when he says though this play
leads to painful repeated births and deaths, yet it can also lead to
liberation, if the man of matter decides to turn inward (this he calls
discrimination) and be guided by Ishwara, the Gurudeva within. (That
is why the proper way is to say Gautama, the Buddha and Jesus the
Christ. Buddha and Christ refer to Ishwara, the Gurudeva within in
each case). One is shown how to do this in practice- the sutras are not
mere philosophy.
The incoming impulses storm into the body/ brain system at the
rate of 30,000 impulses per second; of these, 120 per second enter the
chitta. That is, over a billion incoming impulses enter our body/brain
system everyday to become material for our daily thinking and
24
acting, producing emotions from past memory associations – they can
be either food or poison to the human system. This is what it means
when put in our modern language! This is one of the many automatic
processes taking place in our body/brain system, at least until one
decides to pay attention to them and take corrective steps. If one takes
proper steps to this end without bringing in religion, philosophy,
temple, church or mosque, rituals or prayers, that is scienti c yoga as
will be shown in practices at the end of each rearranged book.
Prayers, japa, rituals, rites and ceremonies may keep the man of
matter and his chitta engaged for a while, and prevent his chitta from
going astray for that while. (This too is not guaranteed, nut we may
give it the bene t of doubt). Should the man of matter do nothing
else? How should he face his normal life and obligations and duties?
And no sooner he decides to do something else, than this devil of a
conscious brain will again run riot and be out of control. One can also
live a life frozen in arti cial spirituality, whatever form that may
take, but it is certain to be a losing battle with the inner structure of
acceptance and also a tremendous mental strain in the absence of
scienti c yoga practices. The structure of acceptance can be and must
be altered, and here scienti c yoga practices are an invaluable help.
No one has ever won against this devil of a conscious brain with
conscious e orts and ‘will’ only. Only certain strong means can
ultimately bring this conscious brain to submission. The intensity
charts shows how, during each twenty-four hours, with over one
billion incoming impulses pouring in, aided by past memory and
emotions (sanskaras), we are forced to live with a resultant intensity
score, which is normally a huge negative value. To certain extent, in
the absence of proper guidance, we are helpless; but it is not a thought
for despair, for the sage not only provides all the needed guidance,
but also shows all the methods and techniques.
This negative intensity score in turn, according to prevailing
laws, bring about corresponding intensities of pain and ailments to
the body/ brain system and we su er and cry, this is termed karma,
about which some very false theories are in vogue. But who truly are
we blame? It is God for not informing us that there is a proper way to
live and how to abide by it? Or do we honestly know and feel that we
have never silenced our brain and our heart to hear what the inner
God- Ishwara the Gurudeva–has to say every moment of our life that

25
we were or are either inattentive or deaf?
The man of matter takes di erent roads – he gives up his home,
sansara, becomes a sanyasi and goes to an ashram supposedly to live a
life of bhramcharya. In reality, he has wrongly turned away from his
duties and an obligation to this road – it is sel sh motives that drive
him to do so. The right way is to live a practical life along the proper
guidelines as given by sage in the sutras. He has given an outline of the
journey but it is necessary to be aware of the fundamental facts. Let
our mind and conscious brain be clear that going after objects of
matter in external world in the course of our obligations and duties is
neither wrong nor harmful as long as we are careful of the means and
methods adopted. This is consonant with the Gita’s message to follow
the twofold path – they are not two separate paths, but twofold – one
of sansara and one of inner surrender to Ishwara the Gurudeva within,
and to live as per the guidance received.
C. PHASE EXERCISES I – IV EXPLAINED
The lesser bene ts from the exercises are achieving peace of
mind and good health. Our weaknesses, the mind oppressions, are to
be brought under control, but this control must become automatic
and natural without any e orts on our part. The important factors
brought into play are our individual mind involved with the brain
processes, the brain and di erent nervous system within the
body/brain system, some of which tend to overwork, some tend to
under work and some function hardly at all.
About yama and niyama, we can ordinarily do nothing and that is
why aspirants are very fond of dhyana, the so – called ‘meditation’.
But without mastering yama and niyama the other steps are futile!
When practicing yama and niyama, we make use of the thinking
instrument and the involved individual mind, chitta. This just cannot
work, no results are seen because the Yoga Sutra demands much by
way of yama and niyama. Hatha yoga practices have various asanas
and pranayamas designed to bring the chitta under control, but they
are exercises and once out of their in uence the chitta once again has
the individual in its vicious grip.
We have already attempted to link the conscious to the
unconscious or rather to have the conscious ow into unconscious. Its
e ect then would be forceful and perpetual, as it would become a way
of life. At rst we carry our 3SRB every day – then we practice 3SRB to
26
taped rhythmic music, played as one falls asleep in bed. Another
method is through the exercises in series, but the rst method is
indispensable.
Of the two principal nervous systems, one is sub – conscious and
animal, the other is also sub - conscious, but human. This latter one is
expected to function fully in some near evolutionary future. Can we
regenerate this system and make use of it today? In our body/brain
system, no organ or nervous system can work independently and their
functioning can either harm or help the individual. So far, our normal
ways of living have been harming us physically, emotionally and
mentally. If we can bring about inhibitory action on the system that
harms and if we can generate the other nervous system that can help,
we would be on our way to progress. The latter more evolved nervous
system has both e erent and a erent nerve bers to inhibit as well as
to excite. If the exercises in series and phase can regenerate this
nervous system, we can experience health and peace of mind. They
can also ght to remove our overpowering weaknesses and harmful
tendencies. These are all just preliminaries.
If chitta can remain naturally at peace and not oscillate between
past and future, we shall be in a position to hear intuitively what the
owing in nite mind has to inform us. Communication can be set up,
at rst one way only; later, with other important exercises it shall be
possible to establish communication both ways. We shall be at peace
knowing that when in doubt or fear, we can avail of the mighty power
to In nite mind. Today, when in doubt or fear, we have nowhere to go.
D. EXERCISE IN SERIES: PHASE I
The three- step rhythmic breathing pattern is as follows:
1. Technique: both chest and abdomen are raised and lowered
together and equally.
2. Volume: the breath is full from neck to navel. i.e., upper,
middle and lower abdomen are lled to normal capacity. The
quantum of air inhaled and exhaled is what is usually normal
to us, neither too much not too forceful, because normal
3SRB breath is not an exercise but a process of correct
breathing.
3. Rhythm: the total breath takes 5 seconds or 6 pulse – beats.
The exact rhythm is to count 1-2-3 while inhaling and 5 – 6
while exhaling – 4 is not counted. Note that inhalation,
27
 unlike in other breathing exercises or pranayamas but as in
natural breathing, is longer than exhalation. This adds up to
12 cycles (or breaths) of normal 3SRB per minute. There is no
pause between breath in and breath out.
Begin by practicing 3SRB to taped music and get acclimatized to
it in the conventional postures – lying down, sitting, standing and
walking. Increase the duration of practice by ve minutes every
fortnight until in six months’ time one hour of conscious 3SRB is
reached. At this stage, one can begin a regimen of going to sleep while
practicing 3SRB to soft taped music, in an e ort to transfer the
establishment and continuity of 3SRB within the system from the
conscious mind to the unconscious mind. Only in this way is
continuous 3SRB for at least 8 to 10 waking hours possible.
In fast (36 cycles per minute) and intermediate (18 cycles per
minute) 3SRB the pattern is the same, but the breath is as full as
possible and also forceful, both inhalation as well as for exhalation. In
both fast and intermediate 3SRB one additional step is introduced for
the phase exercises in series. In the beginning, one may practice fast
and intermediate 3SRB with or without this fourth step described
below.
4. In both fast and intermediate 3SRB, at the count of 3, the
lower abdomen (below the navel) and the perineum/ anus
region are simultaneously drawn in forcefully. At the count
of 5, both are released. On the counts 5 – 6 of exhalation the
breath is forced out, partly at 5 and completely at 6, in one
continuous exhalation.
For the phase exercise, sit on the oor in no particular asana,
with the legs crossed naturally. Support yourself on your hands,
palms on the oor just behind the back and parallel to the sides,
ngers closed. Before beginning the exercise, practice rotation of the
shoulders in circular movements from forward to backward. At the
height of the shoulder movement, the breath is 1-2-3 and the elbows
are straight; when rolling the shoulders backward, the breath is
forcefully thrown out, the chest and abdomen fall in and the elbows
are bent quickly to help in the rolling of shoulders.
Through practice will come one rolling, owing movement of
fully and forcefully breathing in at counts 1-2-3, shoulders rolling
forward to backward, the lower abdomen and perineum being drawn
in forcefully at 3 and released totally at 5 ( we do not count 4 ), and the
28
breath releasing at 5 – 6, partially at 5 and fully at 6. Only after this
practice can we begin phase I of the exercise in series. Wear loose –
tting clothes, keep eyes and mouth closed throughout, and listen to
the directions accompanying the music on tape.
*1. We have three minutes of normal 3SRB.
2. We shift now to three minutes of fast 3SRB (with all the
motions described above in the previous paragraphs).
3. We slow down to three minutes of intermediate 3SRB with
the same instructions as in (2) above for fast 3SRB.
4. Now lie down, legs and arms relaxed, keep eyes and mouth
closed and continue with normal 3SRB for three minutes.
5. Do not get up, pull your knees up to the chest; hold the knees
with both hands for one minute (in the beginning for 15 – 30
secondsonly) do abdomen fast breathing as in the second
re ning exercise; with the head raised and the chin pressed
to the hollow of the throat.
Now release the knees, rest the head on the oor and relax.
Shake your head gently from side to side; hit the head gently on the
oor a few times. Open your eyes and sit up slowly. Repeat the entire
sequence 1-5 two more times. Rest in between for two minutes each
time. Do not be too much in earnest. Practice there or four times a
week as described above, and on alternate days do the full set of
re ning exercises in the following order: 1-2-3-4-5-6-3-2-1.
These detailed instructions will not be repeated for phase II and
onwards. Preserve them and read them carefully.
D. SUMMARY
What is meant by chitta, what is thinking instrument, and what
are their respective functions? Are these functions proper and if not,
how does one make them function properly? what is our psychic
nature? These themes are the subject matter of Book I rearranged.
As long as the functions of chitta and the thinking instrument are
not proper, the lower psychic nature cannot be brought under
control. The man of matter remains unaware of Ishwara, the inner
spiritual man, and so identi cation of ‘I’ is with form, personality and
the brain processes. The remedy is control of mind modi cations and
[* The author, later made chenges in practice i.e. all motions should
be done from practice no.1, instead of no.2. - Editor]
29
oscillations of the brain into the past and/ or the future. The methods
and techniques to bring about control are shown. But the e orts
should be tireless, unceasing, and a sense of non-attachment must
dawn on the individual. When the inner spiritual man, Ishwara, is
su ciently valued – much more than the external objects – and
e orts to that end are followed, the modi cations and the oscillations
slowly tend to come under control. When su cient work has been
done on one’s self, at ‘white-hot’ heat, the qualities tend to balance
and one slowly gains knowledge of the inner spiritual man.
The natural obstacles in the course of knowing the inner spiritual
man, and the attendant consequences if they are not overcome are
enumerated. To this end, the re ning, corrective and up-grading
exercises must be practiced and rhythmic breathing, 3SRB, must be
established. The di culty – producing hindrances for our human race
are enumerated and described. Avidya is identi ed as the cause of all the
other obstacles. Due to avidya, prakriti is given preference over Purusha,
leading to the many and varied confusions. The phase exercises, through
the use of 3SRB at di erent cycles, along with earlier preliminary
exercises, help one to methodically remove these hindrances and be free
the ill – e ects created by obstacles and the various granthis – but
application and e orts should be intense and uninterrupted.
Desire, to live in this world is in every human heart and mind,
even in the case of the very wise. This gives rise to the ve important
hindrances. Memory is sanskaras; it is soaked in emotions of past
experience, it forms the seeds of future existence, and the result is
endless births and deaths.
All that exists in all of Bhramanda, and all that is ever
experienced by us, has the three qualities, sattva, rajas and tamas.
Normally tamas and rajas predominate and so all our thoughts and
actions will also be ruled by them, creating cause for further
existence. To the wholly illuminated individual, life and birth in all
the three universes is pain because in life the three qualities always
remain in imbalance causing pain.
For further study, the reader is given here a thought from Light on
the path by M. C., which urges us toward the twofold path
recommended in the Gita:
“Kill out ambition.
Kill out desire of life.
Kill out desire of comfort.
Work as those work who are ambitious. Respect life as those do who
desire it. Be happy, as those are who live for happiness.’’ ∞
30
 BOOK II

REARRANGED

Elementary Stage II
Diagram II

“How long will you tread the circling tracks of mind

Around your little self and petty things?]
Not for vain repetitions were you built,
Out of Immortal’s substance you were made.”

-Savitri

31
A. THE REARRANGED SUTRAS
From Book I
34. The peace of the chitta (or thinking instrument) is also
brought about by the regulation of the prana or life breath.
35. The chitta can be trained to steadiness through those forms
of concentration, which have relation to the sense
perceptions.
37. The chitta is stabilized and rendered free from illusion as
the lower nature is puri ed and no longer indulge in.
From Book II
28. When the eight means or steps to yoga have been steadily
practised, and when impurity has been overcome,
enlightenment takes place leading up to full illumination.
29. The eight means of yoga are: yama or the ve
commandments, niyama or the ve rules, asana or posture
(especially of the thinking instrument), pranayama or right
control of life-force, pratyahara or abstraction, dharana or
attention, dhyana or meditation, and Samadhi or
contemplation.
30. Harmlessness, truth to all beings, abstention from theft,
from incontinence and from avarice, constitutes yama or
the ve commandments.
31. Yama (or the ve commandments) constitutes the universal
duty and is irrespective of race, place, time or emergency.
32. Internal and external puri cation, contentment, ery
aspiration, spiritual reading and devotion to Ishvara
constitute niyama (or the ve rules of life).
33. When thoughts which are contrary to yoga are present,
there should be the cultivation of their opposite.
34. Thoughts contrary to yoga are: harmfulness, falsehood,
theft, incontinence and avarice, whether committed
personally, caused to be committed or approved of,
whether arising from avarice, anger or ignorance; whether
slight in doing, middling or great. These result always in
excessive pain and ignorance. For this reason, the contrary
thoughts must be cultivated.
32
35. In the presence of him who has perfected harmlessness, all
enmity ceases.
36. When truth to all beings is perfected, the e ectiveness of
his words and acts is immediately to be seen.
37. When abstention from theft is perfected, the yogi can have
whatever he desires.
38. By abstention from incontinence, energy is acquired.
39. When abstention from avarice is perfected, there comes an
understanding of the law of rebirth.
40. Internal and external puri cation produces aversion for (or
desire to be free from) form, both one’s own and all forms in
the three worlds.
41. Through puri cation comes also a quiet spirit,
concentration, conquest of the organs, and ability to see the
Self.
42. As a result of contentment bliss is achieved.
43. Through ery aspiration and through the removal of all
impurity, comes the perfecting of the bodily powers and of
the senses.
46. The posture assumed must be steady and easy.
47. Steadiness and ease of posture is to be achieved through
persistent slight e ort and through concentration of the
thinking instrument (chitta) upon the in nite.
48. When this is achieved, the pairs of opposites no longer
limit.
49. When right posture (asana) has been attained there follows
right control of prana and proper inspiration and expiration
of breath.
50. Right control of prana (or the life-force) is external, internal
or motionless; it is subject to place, time and number and is
also protracted or brief.
54. Abstraction (or pratyahara) is the subjugation (calming) of
the senses by the thinking principle and their withdrawal
from that which has hitherto been their object.
55. As a result of these means there follows the complete
subjugation of the sense organs.
33
From Book III
9. The sequence of mental states (of the thinking instrument)
is as follows: the mind reacts to that which is seen; then
follows the moment of mind control. Then ensues a
moment wherein the chitta (mind stu ) responds to both
these factors. Finally these pass away and the perceiving
consciousness has full sway.
10. Through the cultivation of this habit of chitta there will
eventually occur a steadiness of spiritual perception.
11. The establishing of this habit and the restraining of the
mind (calming of the thinking instrument) from its
thought-form-making tendency, results eventually in the
constant power to contemplate.
46. Symmetry of form, beauty of colour, strength and the
compactness of the diamond constitute bodily perfection.
From Book IV
2. The transfer of consciousness from a lower vehicle into a
higher is part of the great creative and evolutionary
process.
7. The activities of the liberated soul are free from the pairs of
opposites. Those of other people are of three kinds.
8. From these three kinds of karma emerge those forms, which
are necessary for the fruition of the e ects.
10. Desire to live being eternal; these mind-created forms are
without known beginning.
11. These forms are created and held together through desire,
the basic cause, personality, the e ective result, mental
vitality or the will to live, and the support of the outward
going life; when these cease to attract, then the forms cease
likewise to be.
Total = 3 + 23 + 4 + 5 = 35 sutras.
B. EXPOSITION
Book I
The subject treated in this book is how to create peace of the chitta,

34
the individual mind involved with processes of the conscious brain.
The method shown by the Sage is by the regulation of prana or life-
force via the three-step rhythmic breathing (3SRB). The svara-nadi
shastra has given us this rhythmic breathing, which is the correct
breathing to replace our present faulty breathing for all twenty-four
hours. Each of us is born with (but has lost) this proper three-step
rhythmic breath.
For the rst nine months of our life as a child, we naturally do
3SRB at thirty-six cycles; it is required and responsible for our
extremely fast growth. The next nine months are with 3SRB at
eighteen cycles; our growth now is a little slower than in the previous
nine months. The next nine months are with normal 3SRB at twelve
cycles. Thereafter, we must maintain this for continuous growth into a
true human being. But alas! by twenty-seven months the human child
is capable of registering and digesting in its own way the surrounding
in uences and emotions, in particular at home, and soon its breathing
goes wrong. If only we can really take care of it at this juncture,
between 20 and 27 months, and ensure that this natural breathing is
preserved; the human race would be completely di erent!
We have noted earlier that the lower psychic nature and non-
stop mind-modi cations result in degradation and wrong breathing.
This wrong breathing also uctuates during each day, i.e., the
number of breaths could vary between 15 and 20 per minute. So the
reverse action is brought about by introducing 3SRB.
In I (35), the Sage mentions ‘those forms of concentration which
have relation to the sense perceptions’. We have already explained the
meaning of perception, which is the quality of individual mind that is
not involved with the processes of the conscious brain. Now what is
meant by ‘relation to sense perceptions’ of the mind? It implies inward
concentration on the spiritual man within. No sooner does the man of
matter direct his attention towards the inner spiritual man, than the
individual mind ceases to associate with the processes of the conscious
brain and acts only as a catalyst. When this happens it is able to throw
light, the conscious brain is able to understand more clearly, the
modi cations become steady and the intensity ratios of the brain
centres are reduced as required. Finally, with the help of the re ning,
the corrective and the upgrading of awareness exercises, the granthis are
dissolved; the lower psychic nature is puri ed and no longer indulged
in. So the conscious brain no longer indulges in lower or negative type
35
of modi cations and, in this way, the thinking instrument is steadied.
This happens without conscious e orts from here onward for the inner
structure of acceptance itself has now been altered.

Book II
Only now does the Sage introduce the eight steps of yoga, for not
until one has steadied the chitta and the thinking instrument (by
methods and exercises as shown) can one manage yama and niyama.
When all the eight steps are accomplished, one reaches the stage of a
yogi or rishi; in that case all impurities have been overcome,
enlightenment has taken place reaching full illumination.
The eight steps are: (i) yama, (ii) niyama, (iii) asana, (iv)
pranayama, (v) pratyahara, (vi) dharana, (vii) dhyana and (viii)
samadhi.
What constitutes yama? Yama are ve commandments and, as
the Sage says, constitute universal duty‒they are correct anywhere in
the universe and are irrespective of race, place, time or emergency!
Moreover, yama must be carried out in thought, word and deed. Let us
consider harmlessness, truth to all beings, abstention from theft,
incontinence and avarice, which constitute yama. In the
Mahabharata, many false acts of mental theft and avarice were
suggested by Sakuni, were put into action by Duryodhana and were
mentally accepted or approved of by Dhritarashtra, who had a soft
corner for his son. All three were therefore equally guilty of trespass
according to yama. According to the Sage, thoughts contrary to yoga
are quali ed as ‘whether arising from avidya, anger or avarice,’ and
further, ‘whether slight in doing, middling or great’. Yudhisthira was
known as Dharmaraja because he was always anchored in truth. It is
said that his ratha (chariot) always moved a few inches above the
ground revealing his power of truth. But when, in the emergency of
battle, he expressed a single untruth to Dronacharya, causing the
latter’s death through shock, the only way he could have died, the
ratha immediately touched ground for all time. The e ectiveness of
his word as act was immediately demonstrated! Please understand
here that to marry one or four wives, or to eat meat or vegetarian
food, do not qualify as universal truths.
Niyama is still more di cult to abide by. In Book I rearranged,
we gave a eeting glance at internal and external puri cation.
Contentment, too, we may understand as exempli ed for us by Sri
36
Rama and the Pandavas during their lives, especially during their
sojourn in the forest. But ery aspiration, spiritual reading and
devotion to Ishvara need explanation; we can only understand them
after we have covered a lot more ground. Still an inkling or foretaste is
provided by M. C. in Light on the Path, when she says, “To read in the
occult sense is to read with the eyes of the Spirit, to ask is to feel the hunger
within, to be able to read means to have obtained in a small way the power
of gratifying that hunger.”
The next sutra gives a beautiful de nition of yoga. The Sage says,
‘when thoughts contrary to yoga arise, they should be consciously
countered’. That is, yoga is the correct way of life, not the way man of
matter lives today, for we have to forgo many of our present day
animal tendencies. So whenever there are thoughts that are not truly
human but have a tendency to be animal-like, i.e., contrary to yoga we
must practise the corrective exercises. Therein is shown how to
consciously cultivate the opposite types of emotions and thoughts by
following di erent patterns of sound. A similar type of practice is
shown in the exercises in series, phases I to IV, for controlling and
synchronizing breath to prana.
Not content with this, the Sage actually enumerates what
constitutes thoughts ‘contrary to yoga’, namely, harmfulness,
falsehood, theft, incontinence of various appetites, and avarice. Here
again the Sage is uncompromisingly speci c, ‘whether committed
personally, caused to be committed or approved of, etc.’ and further
‘whether arising from avarice, anger or avidya’. From all these you
can understand how noble is the human way‒the way of yoga – to live
in contrast to the animal-like thoughts that end in excessive pain. To
this end the corrective exercises are recommended.
After enlightenment, Lord Buddha said: (i) in this world there is
excessive pain, (ii) there is a cause of this excessive pain (the
harbouring of animal-like thoughts contrary to yoga), (iii) this cause
can be removed (by conscious e orts), and (iv) pain which is yet to
come can be avoided or prevented (by proper methods and steps).
These constitute the four noble truths of Buddhism. But this
perfection must be in thought, word and deed, for no wrong thought
should be even at the back of one’s mind! It is said, for instance, that
wild animals and poisonous snakes come freely near a yogi or a saint
for they sense instinctively persons who are totally harmless, i.e., who
have perfected harmlessness. This quali er, ‘in thought, word and
37
deed’, applies also to abstention from theft, incontinence from all
appetites, and avarice. Avarice can be very subtle indeed‒it can be for
‘knowledge, beauty or perfection’, as we know from the story of Baiju
Bawra and Tansen!
In II (40), the word ‘aversion’ is to be understood as ‘desires to be
free from’. When the state of absolute puri cation – mental, moral,
emotional and psychic‒takes place, even to be Indra, king of the gods,
does not appeal. One wishes to discard all the three outer bodies that
cover Ishvara within, viz., nirmanakaya or physical, sambhogakaya or
astral, and dharmakaya or mental, and be free from all the three
worlds, Bhuh, Bhuvah and Svaha. As a result of total internal
puri cation, not only is the chitta quiet, but slowly the meditative
attitude constantly remains with one. All the organs and appetites
also remain quiet; one is then able not just to believe theoretically in
or parrot‒like say “atman”, but is able to see and know and follow its
bidding.
The person who, having done his best, is content with whatever
comes his way, even in the worst of circumstances, will always
experience inward peace for which he will have to make no e orts.
‘The posture assumed must be steady and easy’. After all that we
have done seriously so far, we must by now have achieved some
steadiness of the chitta. This is the primary posture of the mind that is
required in yoga because posture of the mind and breathing are
correlated and the Sage is talking of this posture because he relates it
to rhythmic breathing. Besides, in the next sutra, he correlates it to
steadiness of the thinking instrument or chitta and to perception of
Ishvara within. At no point is he speaking about any particular asana
or posture of the body, as is normally understood. In II (49) he
speci cally mentions, ‘when right posture has been attained (i.e.,
steadiness of the chitta), there follows right control of prana and
proper inspiration and expiration of breath’. Proper and rhythmic
3SRB is also a pranayama in the right sense of the word as prana and
breath are totally synchronized.
In II (48) when the lower psychic nature and mind-modi cations
are under control and when inspiration and expiration are proper, the
pairs of the opposites (i.e., oscillations of the brain in opposite
direction towards either brooding over the past or day-dreaming
about the future) no longer prevail. Normal faulty thinking, on the
other hand, is based on these pairs of the opposites. According to
38
svara-nadi shastra, normal breath is long or short, hot or cold, moist or
dry, and is di erent in frequency or number (fast or slow) at di erent
times of the day depending on the state of the conscious brain.
In II (50), the Sage describes proper and correct breathing as it
should be, both external (breath) and internal (prana intake), the
latter seemingly motionless. External breathing is the 3SRB ‒ it is
synchronized to internal prana intake and expiration, which is
motionless relative to the physical body. Both prana and breath
together are subject to speci c place (bhumi) within the human
body/brain system; the number for both prana and breath inspiration
and expiration is twelve per minute for all twenty-four hours, without
intermission and with intense application. 3SRB can be brief or
protracted – it is longer than the normal wrong breath of the
individual and yet brief enough to be practised and established as a
correct breath. For the phase exercises its frequency can be 12 or 18 or
36 cycles per minute.
Here the prana is of fourth grade, not normally available with
wrong breathing. Advanced practices of hatha yoga do avail of this
prana with certain asanas and pranayamas; these, however, can only
be practised for a short duration and cannot be done for all twenty-
four hours. But 3SRB is a pranayama (breath synchronized to prana
intake) and can easily be done by anyone for all the twenty-four hours
until it becomes a habit as the natural correct breath.
Such diligent practice results in quieting the chitta and does
succeed in subsiding the most agitated thinking instrument and senses.
This is the least a disciple is expected to achieve. This state, if achieved
and established, will enable the disciple to take the most important
step of pratyahara. Without that vital fth step, dharana, dhyana and
samadhi are impossible, because the involved individual mind will
constantly create disturbances of a magnitude that will frustrate all
attempts of the disciple. Hence the need of correct techniques which
will bring about complete steadiness of the sense organs and the senses
so that soon even conscious control will not be needed.
Book III
The sequence of mental states given in III (9) is the same for
those who are on diagrams I, II and IIIa (not established). The
thinking instrument, with the aid of memory patterns, will react to
whatever is seen or heard or felt, because, until IIIa is established, the
39
chitta is not at peace and there is constant danger of being o one’s
guard. Only at stage IIIb is response possible in place of reaction or
automatic re ex action. Having come to a conclusion through
automatic reaction, action follows‒both the factors, namely,
incoming impulses together with near-identical memory patterns and
our reaction to the same, pass away and consequently the thinking
instrument is left angry, afraid, happy, sober, contented or excited.
This habit of self-governed stage IIIa is to be cultivated in the
beginning and established over a period of time. But those at stages
corresponding to diagram I and II in life, however sincere, will fail
time and again. Those on IIIa must cultivate this posture till it is made
a habit, i.e., follow the sequence outlined in III (9), avoiding
automatic re ex action. This steadies the chitta. To do this by use of
will however, is just not possible – it requires de nite methods and
exercises. If this habit is established, those who are at diagram IIIa
will proceed to IIIb and IIIc. It takes a few minutes to write or read
this, but sutras III (9-10-11) may require many, many lifetimes to
accomplish. Hence, external and internal aids in achieving these
stages more quickly via practices and techniques are also given.
The expressions ‘steadiness of spiritual perception’ in III (10) and
‘constant power to contemplate’ in III (11) give indication that if the
disciple is constant and faithful to exposition and practices, he is
heading towards stage IIIb which is a substantially advanced state.
When the chitta (individual mind involved with the processes of the
conscious brain), reaches stage IIIb by long and sincere practice, both
mind and body/brain system become more and more perfect even as
the individual mind gets separated from the conscious brain and is a
catalyst only and acts as it is meant to act. The brain processes will
work correctly in its presence and it will throw the needed light.
The Sage then describes the perfect human body, not as what we
see in most ashrams, but ‘compact as a diamond’ (recall that it takes
millions of years for carbon to become diamond). We should not be
surprised if we require billions of years (in a natural way) to reach
stage IIIb from diagram I. Symmetry, beauty and strength, coupled
with as beautiful a brain and mind, are qualities of the perfected
physical human body.
Book IV
A thousand or more years before Darwin and his theory of

40
evolution, the Sage makes a de nite statement of truth, ‘the transfer of
awareness from a lower vehicle (body) into a higher, (from lower to
higher levels), is the great creative and evolutionary process’. But this
natural process takes eternities and is an unconscious process, for the
individual takes no conscious part. This is the core philosophy and
technical value of the Yoga Sutra: to bring about conscious evolution.
For yoga is essentially a conscious evolutionary process, and only in
the Yoga Sutra do we nd this pronounced so clearly. Still, it is up to
each individual to decide whether he or she will take the normal natural
way over eternities in preference to what the sutras have to o er!
The pairs of opposites, comprising of oscillations into the past and
future (brooding and day-dreaming), the constant movement of the
conscious brain, result in the full range of useless activities for those
who are at the stages shown in diagrams I, II and early IIIa. Only those
who have resolutely proceeded from IIIa to IIIb have the constant
power to meditate and the spiritual perception that grows more and
more steady. Such self-cultivated persons are free from the normal
functions of the conscious brain and are to a certain extent liberated
souls. Others, unfortunately, are cruelly in the grip of chitta and the
oscillations and pairs of opposites will continue to torture them.
Those who are thus held by the chitta's oscillations create three
types of karma. Karma is cause of future existence—the fruition of
e ects depend on the nature of action. This perpetual movement of
generating cause and experiencing e ects continues life after life.
Where and when does karma begin? The Sage says, ‘these mind
created forms are without known beginning’. To know this is very
necessary, otherwise we shall have many theories and much
exposition that is not true and merely a waste of time and breath.
Involution precedes evolution in each cosmic cycle and such
cycles have been numberless. Involution is a slow process requiring
eternities, and no being can escape degenerating under such
circumstances, as the body/brain/mind become increasingly tamasic.
Evolution therefore, in its natural course, is an equally long and slow
process requiring eternities as body/brain/mind are made
increasingly sattvic. It is important to know that involution precedes
evolution. Due to involution, tamas or inertia of body and mind,
together with avidya or ignorance, sets in.
Therefore the words originally used in the shastras were vidya
and avidya. There was no word like ‘sin’, nor a word like
41
‘punishment’. Only later did the priest class introduce the word karma
to mean ‘sin’ (in a sense) and ‘punishment’ by way of consequences of
karma. If avidya together with inertia of body and mind is our heritage
in involution, can we talk in any way about karma? Are we then even
responsible for our state of existence? Therefore, the sutras talk of
avidya and the ways to remove avidya along with inertia of body and
mind. It is in this particular context that the word karma used in the
sutras should be understood.
Avidya is the fruit of involution and once it sets in, it is di cult
to be free from its oppression through tamasic desires and negative
thoughts. Not knowing or nding any other place to live in the vast
universe, desire to live in this world is eternal and creates a great deal
of karma. As the Sage says, ‘these mind-created forms are without
known beginning’. This endlessness is indeed a sad state from which
we are trying to extricate ourselves. Avidya, through gross desires,
creates and hold these forms as cause of future existence and is the
basic cause of repeated human births and the strong desire to live.
This is expressed in our present-day language, as ‘self-preservation is
the rst law of nature’.
This slow movement on the natural path of evolution is nearly
imperceptible and seems obvious only over a time-scale of billions of
years. Slowly it inculcates in us a way of living and thinking that is
sensible; only then do our conscious e orts to evolve faster dawn on
us. This is indeed a great blessing in itself, a great liberation. Thus
changes in our thinking and living and our subsequent turning inward
from external objects begins. Over a period of time, the normal
attractions cease and then, by further conscious e orts, one proceeds
to stages IIIb and then to IIIc (a very di cult stage). At this point the
necessity of repeated forms nearly ceases. Applying white-hot heat to
our e orts all the time on the path is the only way.
C. EXERCISE IN SERIES: PHASE II
All the detailed information about the exercise has been given in
phase I at the end of Book I rearranged and so are not repeated here.
We begin the exercise in phase II:
(1) We breathe normal 3SRB for six minutes.
(2) Now we shift to fast 3SRB for six minutes.
(3) Next we slow down to intermediate 3SRB for six minutes.
(4) Now we lie down, keep eyes and mouth closed, legs and arms
42
 relaxed, and continue with normal 3SRB for six minutes.
(5) Do not get up, keep eyes and mouth closed. Pull the knees up
to the chest, hold them with both hands and for two minutes
do abdomen fast breathing as in the second re ning
exercise, with the head raised and the chin pressed to the
hollow of the throat.
Now release the knees, rest the head on the oor and relax.
Shake the head gently from side to side, and then gently hit the head
on the oor a few times. Continue with 3SRB. Open the eyes and sit up
slowly. The exercise in phase II is over. Repeat the performance once
again after resting for two minutes.
If phase I is not comfortable, please do not proceed to phase II.At
home practice three to four times a week, not daily, and on alternate
days do the re ning exercises for three minutes each in the following
order: 1-2-3-4-5-6-3-2-1.
D. SUMMARY
We human beings are well aware that getting control directly
over our thinking is not possible because thoughts are formed at such
great speeds (as high as 120 per second) that the conscious brain
cannot keep up with their continuous formation. However, since
thinking and breathing are interrelated, the best way to gain control
over thinking is to introduce rhythmic breathing, normal 3SRB, for all
twenty-four hours.
In dealing with the means of yoga proper, yama or the ve
commandments constituting universal duty, and niyama or the ve
rules of life are enumerated. Together they form the character—the
structure of acceptance of the individual. Methods to establish both
yama and niyama and thereby to build a higher-level structure are
shown in the sutras. Yoga is in fact internal puri cation as the rst
step-for this the phase exercises as shown are very important. The
Sage unequivocally and clearly advocates yoga as the right way to
live. Hence, thoughts identi ed as contrary to yoga must necessarily
be controlled and progressively eliminated through the corrective
exercises shown.
In the sutra there is no mention at all of any particular body
posture or asana. The posture referred to is of the thinking instrument
in relation to individual mind that is uninvolved and works as a
‘catalyst’ as it is meant to and is thus able to maintain the quality of
43
In nite Mind. This in turn enables the individual to reach the states of
intuition and perception; without them, nothing worthwhile is
possible. Once again the reciprocal inter-relationship between
thinking and breathing is emphasized. Earlier we practised normal
3SRB and the phase exercise to gain control over our thinking. Now it
is stated that should the thinking instrument have proper relationship
with the individual mind, there will be proper rhythmic breathing.
Thus ‘posture’ in II (47) is once again fully impressed on us.
Rhythmic breathing, normal 3SRB, should be both external and
internal-breathing is external and is synchronized to internal prana
intake. 3SRB can be performed at 12, 18 or 36 cycles per minute;
later, when this synchronized prana is rotated, it can be directed to
any area within the body/brain system in the primary body.
The sages in India of ages ago were aware of natural evolution
and of conscious evolution-how a lowly, unevolved organism can be
raised to a more evolved organism. They also compared this
conscious evolution to the automatic quasi-static slow evolution
which the west has begun talking about only recently.
All of existence is based on law and order. Our most hidden
thoughts are not hidden to nature’s laws. They are faithfully recorded
and as per such recordings, future existence, life, mind, brain, body,
organs and ailments are all our lot and are synchronized for perfect
operation. Those great sages, in their research, found the cause and
the manner of ful lment of e ects. Any form existing is due to desire
to live the false ‘I’ builds a false outer personality. The improper use of
the thinking instrument and the involvement of individual mind with
the process of the conscious brain create confusion and lead to actions
that are not correct, and in turn all these become the cause of future
existence. Bondage and a vicious circle from which there is, it would
seem, no way out; but, remarkably and miraculously, the ancient
sages have shown a way.
For further study, the reader is given here a thought from Light on
the Path:
“Seek in the heart the source of all evil and expunge it. It lives
fruitfully in the heart of the devoted disciple as well as in the heart of the
man of desire. Only the strong can kill it out. The weak must wait for its
growth, its fruition, its death.”
Of the two ways, the former is the process of conscious evolution
with the help of the Yoga Sutra; the latter is the normal evolution over
eternities. ∞
44
 BOOK III

REARRANGED

Intermediate Stage III

Diagram IIIA

"O strong forerunner, I have heard thy cry.

A seed shall be sown in death’s tremendous hour.
A branch of Heaven transplant to human soil,
Nature shall overleap her mortal step,
Fate shall be changed by an unchanging will."

-Savitri

45
A. THE REARRANGED SUTRAS
From Book I
21. The attainment of spiritual consciousness is rapid for those
whose will is intensely alive.
22. Those who employ the will likewise di er, for its use may be
intense, moderate or gentle. In respect to the attainment of
true spiritual consciousness there is yet another way.
42. When the perceiver blends the word, the idea (or meaning)
and the object, this is called the mental condition of judicial
reasoning.
43. Perception without judicial reasoning (or intuition) is
arrived at when the memory no longer holds control, the
word and the object are transcended, and only the idea is
present.
44. The same two processes of concentration, with and without
judicial action of the mind (the thinking instrument), can be
applied also to things subtle.
From Book II
1. The yoga of action, leading to union with the soul, is ery
aspiration, spiritual reading and devotion to Ishvara.
2. The aim of these three is to bring about soul vision and to
eliminate obstructions.
22. In the case of the man who has achieved yoga (or union) the
objective universe has ceased to be. Yet it existeth still for
those who are not free.
23. The association of the soul with the mind and thus with that
which the mind perceives, produces an understanding of the
nature of that which is perceived and likewise of the
Perceiver.
24. The cause of this association is ignorance or avidya. This has
to be overcome.
25. When ignorance is brought to an end through non-
association with the things perceived, this is the great
liberation.
26. The state of bondage is overcome through perfectly
46
 maintained discrimination.
27. The knowledge (or illumination) achieved is sevenfold and
is attained progressively.
44. Spiritual reading results in a contact with the soul (or divine
One).
45. Through devotion to Ishvara the goal of meditation (or
samadhi) is reached.
From Book III
12. When mind control and the controlling factor are equally
balanced, then comes the condition of one-pointedness.
13. Through this process the aspects of every object are known,
their characteristics (or form), their symbolic nature, and
their speci cuse in time-conditions (stage of development)
are known and realized.
14. The characteristics of every object are acquired, manifesting
or latent.
49. The man who can discriminate between the soul and the
Spirit achieves supremacy over all conditions and becomes
omniscient.
54. This intuitive knowledge, which is the great Deliverer, is
omnipresent and omniscient and includes the past, the
present and the future in the Eternal Now.
55. When the objective forms and the soul have reached a
condition of equal purity, then is At-one-ment achieved and
liberation results.
From Book IV
1. The higher and lower siddhis (or powers) are gained by
incarnation, or by drugs, words of power, intense desire
(obsession) or by meditation.
3. The practices and methods are not the true cause of the
transfer of consciousness, but they serve to remove
obstacles, just as the husbandman prepares his ground for
sowing.
4. The ‘I am’ consciousness is responsible for the creation of the

47
 organs through which the sense of individuality is enjoyed.
9. There is identity of relation between memory and e ect
producing cause, even when separated by species, time and
place.
12. The past and the present exist in reality. The form assumed
in the time concept of the present is the result of developed
characteristics and holds latent seeds of future quality.
13. The characteristics, whether latent or potent partake of the
nature of the three gunas.
14. The manifestation of the objective form is due to the one-
pointedness of the (long-prevailing) e ect-producing cause
(the uni cation of the modi cations of the chitta or mind
stu the thinking instrument).
16. The many modi cations of the one mind produce the diverse
forms, which depend for existence upon those many mind
impulses.
17. These forms are cognized or not cognized according to the
qualities latent in the level of awareness.
Total = 5 + 10 + 6 + 9 = 30 sutras.
B. EXPOSITION
Book I. It is not enough to read or hear the exposition of the sutras-the
exercises and techniques shown must be practised very regularly and
at white-hot heat. All e orts should be without intermission, only
then is progress on the path to conscious evolution possible. It is not
surprising that after waking up from the sleep of ignorance, after
being told repeatedly that time is running out, so please make
stronger and more sincere e orts, even then in many people the will
to progress is gentle and some are moderate in their e orts. Only very
rarely do we come across a few who are intense in their e orts.
Judicial reasoning is also a rare quality in the external world,
found only in a few endowed people like great statesmen, leaders,
scientists, and lawyers. It should be noted that until one arrives at
stage IIIb, one couldn’t avail of the gift of intuition. So the next best
alternative is judicial reasoning—the idea of words used, the
consideration of the multiple meanings behind them, how best to
counter them, and to communicate objective and subjective content
48
using them. ‘Judicial reasoning’ may also be translated as
‘discrimination’ and ‘intuition’ as ‘discrimination that is not
discriminative in nature’- with the latter too, one arrives at a
conclusion, but without judicial reasoning and often more correct.
Although it is the highest level of objective thinking available to
human beings, the former is still nowhere comparable to intuition or
perception - there is a world of a di erence between the two.
As stated earlier, perception is the quality of individual mind
when not involved with the processes of the conscious brain. It can
throw light from which the brain can then learn and know. In judicial
as well as in ordinary reasoning, the conscious brain takes the help of
stored past memory without which thinking and reasoning are not
possible; at the same time these functions become coloured due to
past memory soaked in emotions. Here the Sage says that once
perception sets in, i.e., stage IIIb is reached, neither judicial reasoning
nor the aid of past memory is required; they are set aside as ‘memory
no longer holds control’.
So your attention is drawn to diagram IIIb. Up to the stage of
diagram IIIa, the incoming impulses enter the rear brain and memory
pools before proceeding to the conscious brain. But note that in
diagram IIIb, the incoming impulses are now prevented from
entering the memory pool and reach the conscious brain for direct
intuition by side passages cleansed by the re ning exercises. The
conscious brain was accustomed to relying on past memory, past
emotions and experiences and used to react accordingly. Now,
however, there are none of the old processes; chitta is free from and
uninvolved with the processes of the conscious brain and works only
as a catalyst, as it was originally structured to function. So it is able to
throw light and the word “perception' in this context is meaningful.
In this process of perception, the meaning of the word or object is
transcended because the language now is intuition-only the ‘idea’
remains. The hidden idea behind the word or object or action is x-
rayed and known! So intuition is a handmaiden, useful both in the
objective world and for things more subtle in the subjective world.
Progress from stage IIIb to IIIc is now possible, because the
distractions normally created by the conscious brain and the involved
individual mind are no more and memory is totally set aside

49
altogether. Do you realize what the Sage actually intends to say? Past
memory soaked in emotions are the sanskaras, the seeds over which
we have no control, having the power to hold us captive and force us
involuntarily to repeated births and deaths. This is natural law. But if
memory is set aside, the seeds will not sproutpast emotions will not
guide our actions any more, then all these cease to have any hold on
us or keep us in bondage. We get the rst taste of freedom! Memory is
the only bondage and is twin sister to avidya. Memory is
indestructible (being held safely in the permanent seed atoms), so
normally there is no escape from its tyranny. But once we reach stage
IIIb we are free from this bondage and even the total accumulation of
all memory of past lives is bypassed—we are free to die or to be born
consciously!
Book II. Yoga of action-full-hearted participation in sansara—is
karma yoga coupled with raja yoga practice. However advanced
stage IIIb is, stage IIIc is light-years ahead! For this further stage, the
Sage says, ‘leads to union with the soul’, to know and to adore Ishvara
within (through spiritual reading as explained later). But this calls for
‘ ery aspiration’ or multi-faceted tapasya, the white-hot heat of
spiritual aspiration in every aspect of one’s existence, and spiritual
reading together with ‘devotion to Ishvara’. Thus is the second step of
yoga abhyasa-niyama- ful lled.
Now let us study diagram IIIc. Here we close all doors, not only
to memory pools but to incoming impulses as well, for both are
soaked in emotions that have a parallel in emotions from past
memory and create both our ‘structure’ and our ‘bias’ in viewing and
understanding the world around us. In IIIb, we have set aside and
bypassed memory, the mighty power of memory which would
otherwise hold us in bondage—we thus make the structure of
acceptance' helpless so that we can build a new and super ne
structure! In IIIc proper, we close the exit at (7) ajna, not allowing a
single thought to escape; we also close the door at taluka and let not
a single thought form gain entry into us. In this way we can totally
isolate ourselves (temporarily) from the world around us, without
running away to an ashram and neglecting our obligations. What is
more, at no ashram or Himalayan height, can one be so totally

50
isolated! This truly is isolated unity, practised as a householder even
in the midst of the normal crowd! This seeming ‘vacuum’ condition
created is known in the shastras as ‘God-intoxication’— but such a
stage must be entered into at will, to remain there at will and yet be
completely aware of the world around. It is a state signifying the
highest awareness touching the state of pure awareness reached by
individual mind, chitta, working purely as a catalyst.
Whenever we are engaged in higher practices we adopt this
posture of IIIc. In the process of ful lling our obligations we take up
the posture of IIIb. In IIIc one can live totally within oneself
consciously up to the level of pure awareness, or Chittie.
Thought is a process of amalgamating incoming impulses with
near identical past memory patterns soaked in past emotional
experiences and creating a fresh, but nearly similar, new thought
frame. These frames are then released from point (7) ajna, to become
another person's incoming impulses, with one true copy going to our
memory pool. If one were to study this process of near similar thought
frames moving at a speed of 120 frames per second, it would be like
viewing a cinema lm. This whole process is destroyed in IIIb—there
is no other way to be free from this bondage! Once this stage IIIb is
reached, and when one can proceed to IIIc (the exercises in phase III
to III guide as to how this can be made possible), one is able to close
the circuit between the base of the spine, taluka and ajna and then
rotate prana within the circuit for the cleaning processes -what is
referred to as ‘internal puri cation’. In the state of isolated unity, the
moving life ceases to swirl round the individual so that the objective
universe also ceases to swirl round the individual—only then, and not
before, can one understand and use the terms ‘maya’ or ‘illusory’.
Now to this is added ‘devotion to Ishvara’—to see, to know and to
be guided by spiritual man within. Our most sacred hour of hours is
here and now. Ful llment of niyama is the culmination of yoga. The
person who reaches this stage is a new species of human being, fully
evolved, one whom we call a mahayogi or a maharshi. Niyama ends in
‘the aim of these three’ —these three are dharana, dhyana and
samadhi. In seeing and following the guidance of Ishvara, the
Gurudeva within, all obstructions and obstacles are destroyed.
51
 As regards the culmination of yoga, the Sage says, ‘for the man
who has achieved yoga the objective universe ceases to exist’. What is
the reason for this? ‘Memory is barred entry at stage IIIb’, and the
universe, this world, this solar system and the small world around us
is nothing but memory. We live in a stupendously large bubble of
memory—and it all ceases to be. But those who have not put memory
out of their path are yet making use of memory, so the universe, this
world and even the small world around them exists for them.
So far the Sage has di erentiated between two types of human
beings: (i) the large majority for whom the universe still exists and (ii)
those rare and highly evolved ones on whom the universe does not
have any e ect. In the sphere of normal life, the inner spiritual man
remains only a witness in (i) above; but in case (ii), the inner spiritual
man is the spiritual guide for the body/brain system of the individual.
The di erence is that in the former case the conscious brain and the
involved individual mind act on their own because they are not yet
aware of the possibility of receiving guidance from the inner spiritual
man or do not believe it is possible. But in case (b), though Ishvara
sees, hears and feels, through the mind/body/brain system, the latter
systems never now act on their own as the mind is no longer involved
with the processes of the conscious brain.
The perceiver and whatever is now perceived have no duality.
The false ‘I’ of the man of matter is no more—only the real ‘I’ remains
now as a fact. Originally the confusion between the things perceived,
the way they were perceived and the false ‘I’, the false perceiver, all
led to or were the outcome of ignorance. All this is now no more. For
eternities confusion and ignorance had prevailed, darkness was
unmoving, till light of intuition at rst and then full illumination
through Ishvara the Gurudeva, dispelled all darkness and ignorance
and also ended all associations with false ‘I’. So the man of matter now
emerges as an illumined mahayogi or maharshi—this amounts to the
‘great liberation’.
This act of bypassing memory and exiling the false ‘I’ for all
time is, according to the Sage, ‘perfectly maintained the
discrimination;’ perfectly so becuase it is now an established fact.
This also overcomes the state of bondage that was for long
52
experienced. Illumination dawns, great liberation is attained and
good and wise use is made of all possibilities. Much is to be
understood yet—so far one has just been able to break away from
bondage, both internal and external. The man of matter has now
himself become a Sage! It is his duty now to help others to know and
progress on the path towards illumination.
Spiritual reading is a great achievement, far surpassing human
intuition operative when stage IIIb is established and memory is
exiled. When modi cations are made to subside, when individual
mind is free to act only as a catalyst, when the individual can perceive
and interact with In nite Mind, is one with In nite Mind, and so can
read, see and understand all that is there in the wide universe, this
power and strength comes only from spiritual reading.
So you realize, dear reader, that niyama is the end of the road
and not the beginning. The man of matter now is in fact one with the
allwise spiritual man and what can be hidden from Ishvara the
Gurudeva?! Once the man of matter has become as one with the
spiritual man, dharana, then dhyana and samadhi are all accomplished
and left behind. One is then constantly in a state of meditative
attitude (sanyama) and can live the twofold path of the Gita!
In stage IIIb, there is no use or need of memory—there are no
unwanted thought forms and therefore nothing to control, for the
man of matter is as one with the spiritual man and has achieved
perfect discrimination, the qualities are in balance, rhythm and peace
prevail. Balance and rhythm is the main key in yoga. Balance is also
called one-pointedness since no disturbance is possible. But when the
individual has to meet his or her daily obligations, he or she
temporarily steps down even to stage IIIa. This is now by choice
through conscious ability—not by compulsion as earlier.
Book III. If the rays of the midday sun are concentrated through a
large magnifying glass, we are both utilizing and concentrating solar
energy. This is a fair analogy to ‘one-pointedness’. In one pointedness
any object is known form three angles: (i) why it has that particular
form, (ii) what is its structure of acceptance, and (iii) where does it
stand on the ladder of evolution? If that object be a human being,
what can one not see and understand about that human being? In this
53
process, not only does one perceive and understand that which is
manifest but also what is latent, namely (i) when will that object’s
structure of acceptance change, (ii) what will be the forms acquired in
future and (iii) when will that object reach liberation, if that object is
a human being!
Ishvara is the soul, the inner spiritual man, but has once again to
reach the state of Spirit. As long as a soul is within any type of body,
nirmanakaya, sambhogakaya or dharmakaya, it is a soul—Ishvara.
When all the needs of all the three bodies are ful lled, Ishvara is free
to return to Divine Wholeness, Tapah—it is then a free soul though yet
an individual soul with vesture around it. Now this vesture is to be
consciously dissolved, but only after the three permanent seed atoms
(corresponding to the three bodies) that are vibrating in the causal
body, along with the causal body, are totally dissolved. Then the free
soul is once again free to merge with and reemerge from Divine
Wholeness as Spirit. Not until this di erence is known is the state of
omniscience reached.
When the man of matter has reached stage IIIc and is as on with
the inner spiritual man. Ishvara the Gurudeva, one reaches that state of
illumination wherein nothing like past, present or future exists
separately. Science tells us that light travels at 186,000 miles per
second and when we see today what is happening in a galaxy a million
light years away, we are actually seeing now what happened a million
years ago. What we see now does not actually exist but is of the past,
or what was past is now in the present for us, even in this objective
universe. If we were to go into deep space 6000 light years away and
have powerful psychic means to see what happened on our earth, we
would see the history of our earth as on a live telecast! Once again the
past becomes the present even in our objective universe. Such are the
mirages of modern relativity. Similarly, when a man becomes
omniscient, the past, the present and the future lose their distinctions
for everything is ‘Now’—nothing whatsoever is hidden from him.
Until now, the man of matter said ‘I’ and this ‘I’ occupied the
stage. The self was confused with the Self, the impermanent and
impure was confused with the eternal and the pure. Now, however
the situation is di erent—the objective forms have been puri ed
54
externally and internally and the man of matter adores Ishvara the
Gurudeva. Both the external and the internal men are of equal purity
and what follows is liberation from all types of bondage.
Book IV. The higher and lower siddhis are gained by di erent
persons in di erent ways, not that their acquiring is a wonderful thing
to achieve. (i) Via incarnations is the best way, through cumulative
e orts in life after life. (ii) Through drugs—the modern world is
aghast at the use of psychedelic drugs, but in India use of drugs to
enter lighter and freer state was prevalent ages ago, often resulting in
out-of bodye-xperiences (o.b.e). (iii)By japa, or words of power, by
which the conscious brain is dulled and separated from individual
mind, one oats out of the body and experiences o.b.e. (iv) From
intense desire, an obsession to gain siddhis and e orts to that end
only, as in tantric practices. And nally, (v) through scienti c yoga
methods leading to stages IIIb and IIIc.
The modern fashion of zen and the idea of the leap across the
void, meaning thereby the uselessness of practices, methods and
techniques, was also known in India in ancient days before the advent
of Buddha and also during his lifetime. Yet practices continued, for
the leap was found to be dangerous without prior proper practices.
The experience of a good farmer is that even proper rains fall and if
seeds are sown in the ground in proper time, yet there are years of no
harvest. And the good farmer learnt the hard way that preparing the
soil, i.e., digging deep and making furrows in the soil, breaking large
lumps of soil and removing all weeds (re ning and upgrading) was
very essential, otherwise the weeds would destroy the harvest. All
over the world, farmers have learnt the hard way the great need of
preparing soil. In like vein, the Sage says that the practices and
methods in themselves do not form the cause of illumination, but they
do serve to remove inner impurities and obstacles like granthis etc.
Like the wise and experienced farmer who prepares the soil for
harvest, we too have to prepare our soil (the body/brain system) for
later spiritual harvest.
The Sage quite often talks about ‘the e ect-producing causes’.
There are several: the incoming impulses, past memory patterns
soaked in emotions, the qualities latent in them, the motives that
55
guide man of matter, the conscious brain with its oscillations, the
chitta that remains involved with the brain processes and has lost the
ability to throw light, and nally the main criminal, the ‘I am’
awareness of the man of matter, the big ‘I’. As long as this ‘I’ of the
man of matter continues, existence is a long chain of births and
deaths. Birth requires a body with organs, etc., thus ‘the sense of
personality or individuality’ is forced on us and is perpetuated.
How much labour the Sage undertakes to inform us from all
angles! In the preceding sutra we noted the e ect-producing causes,
and due to the structure of acceptance of an individual and the
spectrum of that structure—its maximum and minimum limits —both
memory and the incoming impulses are nearly identical. The
structure of each thought is between an incoming impulse and a
near—identical memory pattern and both, being e ect-producing
causes, lead to a particular type of action. The word ‘identical’ is very
important to understand. The individual can only function within the
spectrum of the structure of acceptance. Yoga is the means of
breaking down this structure and fabricating a better, higher-level
structure; this sequence is repeated until perfection and wholeness
are achieved.
The laws of karma are far too complex. Karma can show up or
fructify tomorrow or in the next life or after many lives, depending on
the cycles of repetition, which obey their own laws. As there are many
humanity-bearing planets in each sub-stage of Bhuh one may even
nd one’s self on another planet in a solar system in a di erent galaxy,
yet karma will ful ll itself. Nowhere, however, does the Sage use the
word maya, meaning illusory. On the contrary, He a rms that this
world exists in reality, that the past and the present exist in reality,
that to forsake them, to run away from them, to dismiss them all as
maya is fruitless and a sign of ignorance.
Our body/brain system or the ‘form’ one is born with or acquires
in the present life, which the Sage expresses as ‘the form assumed in
time concept’, is not as per God’s wish, but due to past latent seeds
(sanskaras). It follows that future existence then is also hidden in the
present latent seeds and the qualities embodied in the seeds. The
structure of acceptance, which forms the characteristics of the
56
individual, whether latent or expressive, is structured in the three
qualities and is the result of imbalance of the three qualities.

C. EXERCISES IN SERIES: PHASE III

All the detailed information about the exercises has been give in
phase I at the end of Book I rearranged and so are not repeated here.
We begin the exercises in phase III:
(1) We breathe normal 3SRB for six minutes.
(2) Now we shift to fast 3SRB for twelve minutes.
(3) Next we slow down to intermediate 3SRB for six minutes.
(4) Now we lie down, keep eyes and mouth closed, legs and
arms relaxed, and continue with normal 3SRB for six
minutes.
(5) Do not get up, keep eyes and mouth closed. Pull the knees up
to the chest, hold them with both hands and for three
minutes do abdomen fast breathing as in second re ning
exercise, with the head raised and the chin pressed to the
hollow of the neck.
Now release the hold on the knees, rest the head on the oor and
relax. Shake the head gently from side to side, then hit the head gently
on the oor a few times. Continue with 3SRB. Open the eyes and sit up
slowly. The exercise in phase III is over. Repeat the performance once
again after resting for two minutes.
If phases II is not comfortable, please do not proceed to phase III.
At home practice three to four times a week, not daily, and on
alternate days do the re ning exercises for three minutes each in the
following order: 1-2-3-4-5-6-3-2-1.

D. SUMMARY
Judicial reasoning is the best type of objective thinking. It takes
into consideration the word with its many hidden and applicable
meanings and also the meaning that is most appropriate to the
context. This type of reasoning is cautious and the answer is clothed
in very apt, yet meaningful words. Here memory and past emotions

57
experienced play an important part. However, the student of yoga
need not resort only to this type of judicial reasoning; for here he
would be forced to make use of his knowledge gathered and his
memory that is soaked in emotions, both of which would colour his
thinking. He has by now developed intuition and perception. The
mind is no longer involved with the processes of the conscious brain,
the individual mind is able to throw light, the answer or solution is
arrived at in a fraction of second and is more correct than through
judicial reasoning.
The yoga of action, favours participation in worldly matters over
sel sh withdrawal to an ashram. It is certainly a more di cult and a
more advanced way, for it calls for the most di cult steps of niyama:
ery aspiration, spiritual reading and devotion to Ishvara. The price
to pay is indeed high but the bene ts received are supreme. The result
promised is soul vision—contact with one’s own Ishvara. What more
truly can one hope, desire or pray for!
The person who has achieved yoga has developed spiritual
reading and is merged in Ishvara—for him the universe is e ectively
nonexistent, for it can have no e ect on him. But for those who have
not achieved yoga, the universe exists—and so do life, birth, death,
pain and the myriad pairs of opposites. In their case, the mind is still
involved with the processes of the conscious brain and the wrong or
false ‘I’ still works on his or her own. This continued ignorance, avidya
and pain, su ering and repeated births are consequent results. Such
ignorance has to be overcome. One must fully establish one’s self in
yoga, willingly surrender to the inner spiritual man, Ishvara, and
destroy the false eternal ‘I’. Once the mind is turned inward one is on
the way to liberation—this is described in the sutras as
‘discrimination’.
Soul is vestured Ishvara—Ishvara that is not yet free. When
Ishvara as soul sees no need of any type of body in all the three
universes, the soul then as Spirit is truly free. When free and able to
merge with and re emerge from Divine Wholeness, it is then known as
Spirit. In this free state, as Ishvara it is omniscient and can know the
past, present and future of any object.
With the various preliminary exercises and the program of
58
exercises in series, the body/brain system is re ned and puri ed both
internally and externally so that the inner spiritual man, Ishvara,
takes charge—this is the moment of Grace. These exercises for the
re ning of the body/brain system cannot, by themselves, lead to
illumination. But when made thus ready, Ishvara takes charge of the
body/brain system and total conscious evolution takes place.
Otherwise the ‘I am’ awareness will persist and will require
innumerable births and deaths of painful existence.
Based on the structure of acceptance, the incoming impulses will
be nearly identical to the stored memory patterns. Even if the next
birth is in a di erent galaxy and in a di erent solar system, karma will
ful ll itself. The Sage reiterates time and again that our thoughts, a
combination of incoming impulses with past memory patterns soaked
in emotions, are in accordance with our structure of acceptance. Our
only recourse is to change this structure of acceptance with the help of
scienti c yoga practices, if we wish to work out our liberation from
bondage. Only we ourselves can work towards this liberation for
only we ourselves are responsible for this bondage!
All the diverse forms that we see around us and which we
ourselves take are due to the mind modi cations. Each human being
has a particular level of awareness, which is based on the structure of
acceptance. This structure of acceptance determines our level of
awareness here and now and the conditions of our future existence.
The Sage wishes to tell us that wailing and praying over our lot in life
is futile; the right way to go about is to wholeheartedly start scienti c
yoga practices towards changing this structure and according to laws
prevalent, everything else will change. Bring about this evolution
consciously, be a human being in the right sense of the word,
accomplish yoga and be able to bring about liberation from bondage,
the thorny path and mire. Only you yourself can do this!
For further study, the reader is given here a thought fro Light on
the Path:
“In that sense it is that I say to you, all those beings among whom you
struggle are fragments of the Divine. And so deceptive is the illusion in
which you live, that it is hard to guess where you will rst detect the same
voice in the heart of others. But now it is certainly within yourself.” ∞
59
 BOOK IV

REARRANGED

Advanced Stage IV
Diagram IIIB

“His Soul stood free, a witness and a king.

Absorbed no more in the moment-ridden flux
Where mind incessantly drifts as on a raft
Hurried from phenomenon to phenomenon,
He abode at rest in indivisible Time.”

-Savitri

60
A. THE REARRANGED SUTRAS
From Book I
17. The awareness of an object is attained by concentration on its
fourfold nature: the form through examination, the quality
(or guna) through discriminative participation, the purpose
through inspiration and the soul through identi cation.
18. A further stage of samadhi is achieved when through one-
pointed thought the outer activity is quietened. In this stage
the chitta (the thinking instrument) is responsive only to
subjective impressions.
19. The samadhi just described passes not beyond the bounds of
the phenomenal world; it passes not beyond the gods and
those concerned with the concrete world.
20. Other yogins achieve samadhi and arrive at a discrimination
of pure Spirit through belief, followed by energy, memory,
meditation and right perception.
23. By intense devotion to Ishvara, knowledge of Ishvara is
gained.
24. This Ishvara is the soul, untouched by limitation, free from
karma and desire.
25. In Ishvara, the Gurudeva, the germ of all knowledge expands
into in nity.
26. Ishvara, the Gurudeva, being unlimited by the time
conditions, is the teacher of the primeval Lords.
38. Peace (steadiness of the chitta, the thinking instrument) can
be reached through meditation on the knowledge, which
dreams give.
39. Peace can also be reached through concentration upon that
which is dearest to the heart.
46. All this constitutes meditation with seed.
48. The yogi’s perception is now unfailingly exact (or his mind
reveals only the Truth).
49. This particular perception is unique and reveals that which
the rational mind (using testimony, inference and
deduction) cannot reveal.

61
 50. It is totally di erent from, or supersedes all other
impressions.
51. When this state of perception is itself also restrained or
superseded, then is pure samadhi achieved.
From Book II
20. The seer is pure knowledge. Though pure, he looks upon the
presented idea through the medium of the mind.
21. All that is exists for the sake of the soul.
From Book III
1. Concentration is the xing of the chitta (the thinking
instrument) upon a particular object. This is dharana.
2. Sustained concentration is meditation, dhyana.
3. When the chitta (the thinking instrument) becomes
absorbed in that which is the reality (or the idea embodied
in the form) and is unaware of separateness or of the
personal self, this is contemplation or samadhi.
15. The stage of development is responsible for the various
modi cations of the versatile psychic nature and of the
thinking principle.
16. Through concentrated meditation upon the triple nature of
every form, comes the revelation of that which has been and
of that, which will be.
17. The Sound (or Word), that which it denotes (the object) and
the embodied spiritual essence (or idea) are usually
confused in the mind of the perceiver. By concentrated
meditation on these three aspects comes an intuitive
comprehension of the sound uttered by all forms of life.
22. Karma is of two kinds: immediate karma and future karma.
By perfectly concentrated meditation on these, the yogi
knows the term of his experience in the three worlds. This
knowledge comes also from signs.
23. Union with others is to be gained through one-pointed
meditation upon the three states of feelings – compassion,
tenderness and dispassion.

62
From Book IV
18. The Lord of the mind, the perceiver, is ever aware of the
constantly active mind stu , the e ect producing cause.
19. Because it can be seen or cognized, it is apparent that the
mind is not the source of illumination.
20. Neither can it know two objects simultaneously, itself and
that which is external to itself.
21. If knowledge of the mind (chitta) by a remoter mind is
postulated, an in nite number of knowers must be inferred
and the sequence of memory reactions would tend to in nite
confusion.
22. When the spiritual intelligence, which stands alone and
freed from objects, re ects itself in the mind stu (chitta),
then comes awareness of the Self.
23. Then the mind stu , re ecting both the knower and the
knowable, becomes omniscient.
Total = 15 + 2 + 8 + 6 = 31 sutras

B. EXPOSITION
Book I (17-18-19-20) ‘The awareness of an object is attained’ means
to be aware through spiritual reading of an object or form. The sutras
still deals with man of matter, so ‘object’ should be understood in that
context; nevertheless, any other object or form in Existence is also not
impervious to the spiritual gaze. The details of such spiritual reading
are fourfold:
(a) Form through examination, i.e., the, study of why such a
form is taken. This will then reveal the past and the future of
that form on the ladder of evolution.
(b) We have learnt that if we are capable of maintaining
discrimination at all times, the qualities remain in near
balance. Such discriminative penetration makes one aware
of the state of balance or imbalance of the qualities in that
form.
(c) Every form has a purpose to ful l and potential to evolve.
Inspiration, or intuition, will make one aware of the

63
 particular purpose of that form; further, it will make one
aware whether that particular form is making e orts
towards that purpose or having a listless and meaningless
existence.
(d) The soul of each form is identical in the case of each human
being. It does not matter if the man of matter is asleep; the
status of the embodied soul is always the same. Hence one
can identify with—synchronize and be aware of—the
condition of the organism embodying the soul, the state of
‘its’ prison walls. All this is possible to know in a split second
during spiritual reading.
But all this is possible only when one is fully established at stage
IIIb and is on one’s way to IIIc (refer to the diagrams). To be capable of
steps a, b, c and d above, one must already have reached the state of
samadhi because stage IIIc is the state of samadhi just as stage IIIb is
the natural state of perception proper. If all that is stated above is
possible, please note that contrary to prevailing understanding,
samadhi and dhyana do not necessarily require one to sit cross-legged,
immobile and with eyes closed in any way whatsoever.
When at stage IIIb or IIIc, one is continually in a state of one-
pointedness; all outer or external activities are also quietened since
memory is bypassed, so the thinking instrument is silent, memory
soaked in emotions is silenced, and all internal noise subsides. In this
state, the chitta is pure individual mind, of the quality of In nite
Mind, owing through the body/brain system, and uninvolved with
the processes of the conscious or even the unconscious brain. One is
then easily able to respond to ‘subjective impressions’ because the
objective world is quietened.
Even while one is in this constant advanced state, it is still
possible to be involved with the objective world whilst carrying out
one’s duties and obligations or be concerned with the objective
universes, Bhuh, Bhuvah, and Svaha for collecting some vital
information. From the standpoint of pure yoga all this is still
objective, the entire Brahmanda is objective including the kingdom of
Indra, the seventh sub-stage of Svaha.
There is a possibility of misunderstanding I (20). Perception is
64
the natural property of pure individual mind; right perception is
perception established over a period and become permanent nature.
Perception throws light in darkness so that the brain can
understand—this is its very quality. It is ever free from all possible
error and misunderstanding.
When one achieves so much, one also attains to the meditative
attitude (sanyama) and this makes spiritual reading a facet of one’s
normal way of living, so much more penetrative than any known x-
ray. Mind can now penetrate anything, anywhere, faultlessly.
Memory here is of spiritual reading (objective memory having been
exiled for all time) and the meditative attitude leads to awakening
of the shakti kundalini, the shakti of spiritual reading and constant
meditative attitude. This shakti rises naturally as a consequence of
right living, it cannot be forced open by practices. It creates
enormous, powerful and creative energy—this is the energy of fourth
or even third grade of higher prana. All these stages are
interconnected and one can pass from one to another as there is no
xed method of attainment. Repeated experience creates con dence,
or rather builds conviction, and then one is least concerned with any
belief or religion.
I (23-24-25-26). Now inter-exchange at minor brains with
In nite Mind is superseded by the functions of the higher centres of
the brain. The latter, free from external objects and past memory
patterns, are now able to hold direct inter-exchange with Ishvara the
Gurudeva that is still embodied and yet not free from the various
bodies. So communication is now possible.
Even when embodied in animal-type bodies, soul is still Ishvara,
and is in no way responsible for the modi cations of the mind and the
processes of the brain. It was and always will remain as a witness to all
such modi cations and processes, is ever free from all karma, and by
nature is free of all desires and motives, for its structure is entirely
di erent. For the individual who is free to establish inter-exchange
through higher brain centres, there are no limits to knowledge and
wisdom, which, as the Sage says, ‘expands into in nity’. This is the
state of a mahayogi or maharshi.
Now, how old is a soul, any individual soul? Timeless – before
65
the three universes were created or even conceived of by Tapah,
Divine Wholeness, and is the very essence of Divine Wholeness. Thus
the Sage says ‘being unlimited by time conditions’, for there is no idea
of time or space in Tapah and so no such idea is associated with a soul.
So soul being so ancient and so wise could teach even the ‘primeval
Lords’.
It is necessary to understand the idea outlined in this sutra I (26),
which has been brie y outlined in the Introduction. Tapah, Divine
Wholeness (or Satyam manifest), is a state where only Divine
Fragments or Spirits prevail. Brahmanda as we know it is not yet
created. Brahmanda was created with three universes so that Spirits
or Divine Fragments can have experience of these universes. This
Brahmanda we call the Bubble; and it does exist – it is not maya in the
sense of illusory, but it is transitory. The experience of the three
universes requires outer clothing of the bodies. Being so vast a
Bubble, we cannot prick it or blow it with a needle-but by perception
and spiritual reading we can blow out the Bubble for ourselves and be
free to go back to our Celestial home—Tapah, Divine Wholeness. So it
is clear that Divine Fragments or Spirits or free souls existed in Jana
and Tapah before the creation of Brahmanda. Time and space are
known and experienced only in Brahmanda, the Bubble; the Spirits or
free souls, most ancient, are beyond all such aspects.
Eternities ago, those who had reached the highest sub-stage of
Svaha (but not by tantric vidya) on the evolutionary arc and had
studied Mahakala, such are the primeval Lords. They have
volunteered to serve evolving humanities in the wide triple universe
(Brahmanda), not necessarily just on this plane. Even they can be
instructed by a free soul – Ishvara the Gurudeva!
I (38-39-46-48-49-50-51). The reader may wonder why such an
elementary sounding sutra as (38) is placed here at this advanced
stage. Dream, normally, is fancy. But when an individual has
advanced su ciently, it is at night, when the physical body/brain
system rests and sleeps, that out-of-body practices are carried out for
speci c purposes under guidance of Ishvara the Gurudeva. Such
knowledge is registered in the registration area of the conscious brain
directly (on something akin to very sensitive endless lm) and not as
66
per normal registration methods. When the individual wakes up, the
registration of such knowledge accumulated at night is experienced
as dream knowledge, having been registered during sleep, but it has
no relevance to ordinary dreams. In such a state the peace of the chitta
is taken for granted as perfectly established.
The man of matter has long past ceased to act as such and is fully
devoted to Ishvara. The dearest thing to the disciple now is only
Ishvara— in adoration, with utmost love and respect; the individual
follows with conviction all the guidance received and never acts on
his or her own. In the objective world this state is termed as
‘obsession’. This is beautifully brought out in the Gita, the chapter on
the Divine Vision, XI (41-42), where Arjuna addresses the Lord Sri
Krishna thus, “Whatever I have said unto Thee in rashness, taking
Thee only for a friend, ignorant of Thy greatness; whatever I may
have o ered Thee in jest, in sport or in repose, alone or in assembly, I
implore Thee to forgive me.”
Over the eternities that each individual has experienced the
wheel of sanskaras all that he or she has so far achieved is not free
from the three seed atoms (which record all memory). A huge mass of
memory has thus accumulated, but is bypassed in stage IIIb.
However, it is still held rmly in the three permanent seed atoms of
memory. So, even at this advanced stage having reached the stage of
samadhi—one is not free from the operations of these seeds! It means
one is not yet free in the right sense of the word, at least not until one
has disintegrated these three permanent seed atoms. Till then, the
embodied soul is Ishvara. It is not pure Spirit, it is not yet free to merge
into or re-emerge from Tapah, Divine Wholeness.
Perception has been explained as throwing light in darkness. The
best of human brain and mind, superbly informed and rational, with
all proper evidence, all proper inferences and deep thinking, cannot
come to as correct an answer as perception can give in a fraction of a
second, as the shastras say. Its (perception’s) supremacy is beyond all
doubt, yet there are repeated warnings to all disciples to set aside all
psychic powers as obstacles, later to set aside even the glories of
perception and spiritual reading and thus not be caught again in a
very subtle trap. Nothing must fascinate us to the stage of
67
indulgence, otherwise it in turn becomes a bondage!
Book II (20-21): The man of matter, with his false ‘I’ and through
coloured vision, had looked out at the objective world, the external
universe. Now the man of matter has set aside the false ‘I’ and refuses
to see by himself through his imperfect sense organs. He knows what
Ishvara stands for and, through the real Seer, now sees correctly for
there is no colouring and the vision is clear. After all, each
Ishvara—Divine Fragment or soul—had chosen in the extremely dim
forgotten past to step down into Existence and experience the triple
world of matter (the Bubble especially created by Tapah). So
whatever exists, whether on the involutionary or the evolutionary
arc, is presented for the experience of the soul, the Divine Fragment,
and this continues till the individual soul totally experiences in all the
three bodies, nirmanakaya, sambhogakaya and dharmakaya.
Book III (1-2-3): In the study of Yoga Sutra, we may not use the word
‘concentration’ for dharana. In the objective world, ‘concentration’ is
applicable to the brain with individual mind on external objects; but
when individual mind is uninvolved and turns inward, that is one-
pointedness—or dharana. It is always aimed inward. At this
advanced stage, mere concentration on the external world has no
place. Similarly, dharana as explained above, if sustained, is dhyana
and equally must it be clear that the latter is di erent from so-called
‘meditation’. Both dharana and dhyana must be understood very
clearly.
It is very necessary to practice diligently the ve exercises for
upgrading of awareness, one by one, after achieving a measure of
success in each. If one has practised the fourth and the fth of the
upgrading of awareness exercises, one will have an inkling of what
these sutras wish to convey. Though these exercises seem to be on the
objective plane and with external objects, they are in fact so
constructed that awareness separates (for some time consciously)
from the objects of the senses and lets only pure awareness prevail! If
some measure of success has been achieved, you will experience that
the conscious brain and the uninvolved individual mind, turn inward
and one loses one’s self in adoration of the inner spiritual man, Ishvara
68
the Gurudeva. At that time one is totally unaware and unmindful of
one’s own body, touch or breath. This total experience inward is
samadhi, the very early steps of which are the fourth and fth
exercise for upgrading awareness.
III (15-16-17-22-23). There is a relationship between natural
modi cations that take place and one’s place or station on the
ladder of evolution. These two cannot be separated—on this depends
the state of breathing and vice versa. It is a blessing that the state of
evolution prevailing is relevant to breathing, for we would otherwise
have no method to change this state. But we do have methods to
change our breathing. Hence in yoga abhyasa, so much stress is laid on
pranayamas. We have gone a step further and have laid all the
importance on 3SRB only because it can be done for all twenty-four
hours without interruption or disturbance in any manner. Some of the
pranayamas are really very e ective but we cannot consciously do
them for more than a short duration and only as a conscious exercise.
So instead of the stage of development being responsible for our
modi cations together with our wrong breathing, we can, by
controlling our breathing and making it our natural and rhythmic
breathing, change our modi cations, reduce their intensities
substantially, and thereby reduce or avoid a great deal of unwanted
experience and unwanted noise in our conscious brain. We thus raise
our station on the ladder of evolution—this is the essence of scienti c
yoga.
Every form signi es (i) the state of imbalance of qualities, (ii) the
station on the ladder of evolution, and (iii) the purpose of existence.
One-pointed dharana i.e., spiritual reading, reveals all the aspects of
any form and one comes to know (i) that which has been the past
e orts of that form, whether carried out or not, whether right or
wrong, and (ii) that which will be, the future of that form. Please, dear
reader, be very clear in your mind and understand that this is not a
game of fortune-telling! At this advanced stage, one knows and
understands, so that one can help in many di erent ways the less of
fortunate human beings who may yet be asleep on the path.
The man of matter, with his or her false vision, could see what
was visible on the surface. The perceiver was the false ‘I’; now the real
69
perceiver is Ishvara the Gurudeva, the inner spiritual man. Sutra III
(17) clearly signi es the di erence between looking upon an object
or form with physical eyes only and looking upon—perceiving and
experiencing—an object or form through spiritual reading. Until
spiritual reading dawns on one, it is futile to attempt to read. One-
pointed meditation is but spiritual reading and does not require
sitting cross-legged and with eyes closed— this belief, like many
others in primitive yoga is long becoming obsolete for our age. It is
accomplished with eyes wide open and simultaneously attending to
life’s obligations and duties.
Note that though each of these sutras appears as if to describe the
use of psychic powers, they are, at this stage, a part of the natural
everyday life of the individual and no show is made at all of their
possessions. Such an advanced individual is able to read any form or
object as well as read oneself. Unless this much is possible as the
initial step, how can the individual prepare for conscious death?
The shastras teach a number of sciences like astrology,
astronomy, medicine, etc. Astrology, for instance, is a science of
reading signs! Synchronization is a great science even in the objective
world and more so in the subjective world. In yoga we learn to
synchronize intake of breath at the nose with the intake of prana at
the perineum in the vital body. Once we learn the art of
synchronizing, we can synchronize our breath with that of another
object or form and then be mindful of the state of the body/brain
system of that form or object. All emotions and all modi cations are
then apparent and one can penetrate any outward mask that anyone
was to put on.
Book IV (18-19-20-21). From the beginning of time to the end of
time, for eternities upon eternities, both on the involutionary and the
evolutionary arcs, the conscious brain, or equivalently manas in the
astral and buddhi in the mental universe, and the individual involved
mind have worked together, the results being mind-modi cations.
The embodied soul, Ishvara, though not free to break away, was and is
still Lord of the mind-only as witness though, for the brain and mind
were not able to see the soul within, while the soul was very much

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aware of all the modi cations. Hence the shastra call the embodied
soul a ‘witness’. These modi cations were in fact the e ect-producing
cause i.e., the cause of karma. The real meaning of karma is cause of
future existence, not necessarily only pleasant or only unpleasant.
Whether we accept this fact or not, the transmitting monitors in the
brain and the recording permanent seed atoms in the casual body in
Mahakala keep detailed records, extremely microscopic in nature, of
all the modi cations of an individual.
Today we really do not know that we are not in possession of our
body, brain or mind. When we say my body is aching, my mind is
confused, my brain is tired, to whom in fact do they belong? It is for
the inner spiritual man that all these are created – ‘all that exists is for
the sake of the soul’, II (20). So we now understand that mind and
brain are seen by the soul, as also are all their modi cations. Mind is
really not supreme and is not the source of illumination, not even
In nite Mind! Dear reader, be clear in your understanding that
neither the brain, nor the mind is the source of illumination. The true
source of illumination is the inner Ishvara the Gurudeva!
At one stage, however to be free from group of avidya, we did
take help of In nite Mind through our individual, uninvolved mind.
Now at this advanced stage, we have to set aside our brain and our
individual mind, Including In nite Mind as mere obstacles because
the source of all knowledge and wisdom is the Ishvara within, the real
Gurudeva, in whom ‘the germ of all knowledge expands into in nity’,
I (25).
Through use of brain and awareness, however much upgraded,
we become super cially aware of our body conditions. Through use
of individual mind with conscious brain, we become aware of higher
plane of existence if inter-exchange is proper. But mind per se cannot
be aware of itself; that requires a yet higher mind and this sequence
of hypothetically postulated mind would be endless and confusing.
Only Cosmic Consciousness within-Ishvara-can be conscious
simultaneously of itself as Ishvara and of its possessions-the mind,
body and the brain; this the individual mind or In nite Mind is not
capable of by itself.
IV (22-23). The Sage introduces another term, ‘spiritual
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intelligence’, for Ishvara. It was and is ever alone, ever free from all
objects (all of which are unwanted and useless to Ishvara), but only as
a silent witness, while the brain and involved individual mind created
all the confusion for themselves. How will the conscious brain and
mind ultimately see and know this inner spiritual intelligence? Only
when Ishvara is convinced that the false ‘I’ has been put aside rmly,
that brain and individual mind have sincerely turned inward, will the
inner spiritual intelligence let the brain and the mind see and know its
presence. Hence, this moment is often referred to as the moment of
Grace; so also the saying goes, “when the disciple is ready, the Master
appears!”
What does ‘re ects itself in the mind stu ’ mean? Unless water in
a vessel steady, it will not re ect or see the re ecting moon in itself.
Brain and individual mind can see the re ecting inner spiritual man
only if they too are steady like water in the vessel. After this state has
been established for some duration, the inner man helps the man of
matter to see and know i.e. to perceive. The man of matter is now
considered a maharishi or mahayogi and become omniscient; he
knows all that is worth knowing in all of Existence. On reaching this
state the individual mind and conscious brain fully realize their
earlier error; when they look back on their earlier foolishness, their
ignorance and arrogance and their pretended knowledge, they totally
surrender again and again and act only in response to the guidance of
Ishvara the Gurudeva. Thinking now is truly uni ed. The individual
mind and conscious brain are constantly in the meditation attitude
and under guidance of Ishvara, illumination is the result.
The Sage, however, unceasingly warns the individual, the man
of matter at every stage, because the best body structure cannot go
beyond being a human body, the best structured brain cannot go
beyond a certain limitation however exalted, and the best structured
individual mind cannot go beyond the structure of In nite Mind
(which has its own limitations). The seed atoms have still not be
dissolved, so that while in stage IIIa to meet life’s obligations, some
spray incoming impulse could draw out some ancient memory
pattern, perhaps even crude, and the chance remain that an error can
be committed.
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 The weakness of the brain is to oscillate and this is not lost at any
stage-it follows the ever-present tendency of individual mind and
In nite Mind to uctuate. The capacity of the brain to go into the dim
past or distant future is useful and required during performance of
one’s duty or obligation, but the individual is helpless if the brain
oscillate and the mind uctuates in a particular direction. Since
memory is indestructible, there are chances that if a weakness were to
act in unguarded moment, there remains the possibility of a wrong or
false step. We can bypass memory as in IIIb or exile it as in IIIc, but IIIa
when living a normal life, it can happen. The chances are very rare
but it can happen hence the warning!
Ancient memory can thus harm us if we take a false step. The
tendency of memory is to rush in ( its life span in active thought
formation is less than a fraction of moment) and overwhelm an
individual just as water gushes in when hole springs in the side of a
ship and capsizes it. The story of the great yogi Vishvamitra a well
known example. This will not happen at a stage when every cell in the
body brain system is re ned su ciently and pushed up on the
evolutionary path. This calls for tireless e orts at white-hot heat
without intermission, as the Sage requires from accepted disciples. If
the memory becomes a hindrance, one will once again have to retrace
many, many steps!
By now, not only have we read the exposition of Yoga Sutra, we
have also practised the various exercise in series and techniques as
additional help alongside the speci c breathing (3SRB) as pranayama
and techniques for speci c areas in the body/brain system. Energy
now ows wherever thought is directed and concentrated; based on
this natural law we shall proceed to utilize these nascent abilities in
following Book V rearranged, Part I.
C. EXERCISE IN SERIES: PHASE IV
All detailed information about the exercise has been given in
phase I at the end of Book I rearranged and so are not repeated here.
There is a noteworthy variation in step 3 of this phase exercise.
We begin the exercise in phase IV:
(1) We breathe normal 3SRB for ten minutes.
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 (2) Now we shift to fast 3SRB for 20 minutes.
(3) Now we lie down, legs and arms apart and relaxed, eyes and
mouth shut and breath intermediate 3SRB for ten minutes.
Here we exclude all movements normally associated with
fast and intermediate 3SRB.
Simultaneously for 10 minutes visualize your real self, the Inner
spiritual man-Ishvara the Divine Fragment! Since it has no shape, size
or colour for the sake of visualization, see ame of candlelight
(without the candle) in the middle of your forehead. Do not lose sight
of the ame and also do not lose attention of the intermediate 3SRB.
No other necessary. Later we see a black ame of inky darkness, but
for the present keep to this. The physical self, the body/brain system,
has by now willingly surrendered to the real Self within symbolically
the ame held in the mind’s eye. Keep to the rhythm of intermediate
3SRB.
(4) Now in the same position, now we return to normal 3SRB for
ten minutes. No visualizing, just relax totally.
(5) Do not get up, keep eyes and mouth closed. Pull the knees up
to the chest, hold them with both hands and for three do
abdomen fast breathing as in the second re ning exercise,
with the head raised and chin pressed to the hollow of the
throat.
Now release the hold on the knees, rest the head on the oor and
relax. Shake the head gently from side to side, then hit the head gently
on the oor few times. Continue with 3SRB. Open the eyes and sit up
slowly. The exercise in phase IV is over. There is no repeat
performance.
If the phase III is not comfortable, please do not proceed with
phase IV. At home practise three to four times a week, not daily and
on the alternate days do re ning exercise on three minutes each on
the following order: 1-2-3-4-5-6-3-2-1. These four phases so far have
been merely cleansing process.
D. SUMMARY
Up to Book III rearranged, we had talked about how to bring the

74
thinking instrument under control, how to let the individual mind to
be free from the process of conscious brain and what basic exercises
and phase exercises are to be practised to that end. Now, having
accomplished that, we can talk of more advanced steps.
As mentioned in I (17), every object has fourfold nature: its form,
the play of its qualities, the purpose of its existence, and the essence
within. In particular, the Sage deals with human being and their
libration. Each form reveals the structure of acceptance; the qualities
and their imbalance leads to certain strong emotions; the purpose of
each human being is same, but we now know whether the individual
is aware of the purpose, what e orts are being made towards
liberation, whether these e orts are in the right direction, whether
the inner spiritual man, Ishvara, is a mere witness or is in some
measure guiding the individual.
Besides scienti c yoga, there are others roads too, namely bhakti
yoga, hatha yoga practices, meditation practices (if one knows what
meditation is), all ultimately arriving at right perception. But there
are dangers in these other ways-there are chances of forsaking one’s
obligation, which is strictly prohibited in scienti c yoga practices.
Scienti c yoga practices help one to recognize and connect one’s
inner spiritual man, Ishvara. Ishvara then takes over, and there can be
no better Gurudeva or transcendental Master, as the sutras clearly
mention. Ishvara is untouched by karma or limitation. In Ishvara,
knowledge expands into in nity; thus Ishvara can teach even the
primeval Lords. What better Gurudeva can one have? The function of
scienti c yoga practices is over once this stage is reached; from then
onwards, all that is further mentioned is possible only with the help of
and guidance from Ishvara. This culminates in total and unfailing
perception, which is superior to intuition.
The inner spiritual man, Ishvara, has association with each
individual in dual capacity: (a) as witness only-as silent observer of
the play of mind modi cations, and (b) as guide-when the man of
matter willingly surrenders and calls upon Ishvara to guide. Under
both these conditions, Ishvara looks through the medium of the
individual’s body and brain-in (a) with distorted vision, and in (b)
with crystal-clear vision.
75
 Once again let our minds be clear that the translated words
‘concentration’ and meditation are for the objectives or external
world. When we talk of dharana and dhyana, it means we turned
inward permanently and called upon our Ishvara! Faithfully
practicing the fourth and fth exercises for upgrading of awareness
will help us to a great degree in understanding these advanced stages.
The yoga sutras have to be experienced by sincere practices-they
neither preach nor philosophize. Sincere practice will enable one to
understand the sutras and thereby the mind of sage Patanjali. A
thousand reading of the sutras is useless, as is any translation by
scholars, for the sutras are inherently untranslatable-they can only
be practised and realized, and are meant for extremely devoted
disciples. The keys to understanding the sutras the sutras are given
repeatedly in di erent ways: stage of evolution, the structure of
acceptance, the nature of mind modi cations, the oscillations of the
conscious brain, the inner condition of existence are all inter-related. The
steps leading to libration from bondage are rhythmic breathing and
the various preliminary and phase exercises, etc.
Scienti c yoga practices are required till one is able to contact
Ishvara; once this happens, the work of the sutras is ful lled further
progress and higher powers are due to the guidance of Ishvara the
Gurudeva. That will be brought out in Book V rearranged, Part II.
As stated above, from now on, one is under the guidance of
Ishvara for higher practices.
For further study, the reader is given here a thought from Light on
the path:
“It is a voice that speaks where there is none to speak. It is a messenger
without form or substance, or it is the ower of the soul that has opened. It
cannot be described by any metaphor. To hear the voice of the silence is to
understand that from within comes the only true guidance.
He is thyself, yet thou art but nite and liable to error. He is eternal
and is sure. He is eternal truth” ∞

76
 BOOK V

REARRANGED

PART I

Final Stage V
Diagram IIIC

“Heaven is too high for outstretched hands to seize,

This light comes not by struggle or by thought.
In the mind’s silence, the Transcendent acts
And the hushed hearts hears the unuttered words.
A vast surrender is the only strength”

-Savitri

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A. THE REARRANGED SUTRAS
From Book I
27. The Word of Ishvara is AUM (or OM)±. This is the Pranava.
28. Through the sounding of the Word and through re ection
upon its meaning, the Way is found.
29. From this comes the realization of the Self and the removal
of all obstacles.
36. By meditation upon Light and upon Radiance, knowledge of
the Spirit can be reached and thus peace can be achieved.
40. Thus the yogi’s realization extends from the in nitely small
to the in nitely great and from anu (the atom) to atman (or
Spirit) his knowledge is perfected.
41. To him whose vrittis (modi cations of the mind stu ) are
entirely controlled, there eventuates a state of identity with,
and similarity to that which is realized. The knower,
knowledge and eld of knowledge become one just as a
crystal takes to itself the colours of that which is re ected in
it.
45. The gross leads into the subtle and the subtle leads in the
progressive stages to that state of pure spiritual being called
Pradhana.
47. When the super-contemplative state is reached, the yogi
acquires pure spiritual realization through the balanced
quiet of the chitta (the thinking instruments or mind stu ).
From Book II
16. Pain, which is yet to come, can be warded o .
17. The illusion that the perceiver and that which is perceived
are one and the same is the cause of the pain-producing
e ects, which must be warded o .
51. There is a fourth stage, which transcends those dealing with
the internal and external phases.
52. Through this, that which obscures the Light is gradually
removed.
53. And the mind (the thinking instrument) is prepared for the
meditative attitude.
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From Book III
4. When the concentration, meditation and contemplation
form one sequential act (the meditative attitude) then is
sanyama achieved.
5. As a result of sanyama comes the shining forth of light.
6. This illumination is gradual, it is developed stage by stage.
7. These last three means (steps) of yoga have a more intimate
subjective e ect than the previous means.
8. Even these three, however, are external to the true seedless
samadhi, which is not based on an object. It is free from the
e ects of discriminative nature of the chitta (the thinking
instruments).
18. Knowledge of previous incarnations become available when
power to see thought-images is acquired.
19. Through concentrated meditation (the meditative attitude),
the thought images in the minds of other people become
apparent.
20. As however, the object of those thoughts is not apparent to
the perceiver, he sees only the thought and not the object.
His meditation excludes thee tangible.
21. By concentrated meditation upon the distinction between
form and the body, those properties of the body, which
make it visible to the human eye, are negated and the yogi
can render himself invisible.
24. Meditation, one-pointedly centered upon the power of the
elephant, will awaken that force or light.
25. Perfectly concentrated meditation upon the awakened light
will produce the consciousness of that which is subtle,
hidden or remote.
26. Through meditation, one-pointedly xed upon the sun, will
come a consciousness (or knowledge) of the seven worlds.
27. A knowledge of all lunar forms arises through one-pointed
meditation upon the moon.
28. Concentration upon the Pole Star will give the knowledge of
the orbits of the planets and the stars.

79
 29. By concentrated attention upon the center called the solar
plexus, comes perfected knowledge as to condition of the
body.
34. Understanding of the mind-comes from one-pointed
meditation upon the heart center.
Total=8+5+16=29 sutras
B. EXPOSITION
Things now actually happen under the guidance of Ishvara.
Book I (27-28-29-36-40). The name that is given to Ishvara is
‘Om’. The inner spiritual man, Ishvara of each and every human being
is also called ‘Om’ for Ishvara is same-the Many from the one. Here
we must understand the property of the sound. In the last sub-stage of
Tapah in Creation, para-nada is created at particular vibrational level.
Para-nada is too powerful for existence to withstand, so as it passes
through the major Ring-pass-not its force and resonance is reduced by
a quarter before it reaches Existence and enters the rst sub-stage of
Svaha, the mental universe in the Bubble, and functions there as
pashyanti-nada. In the next universe of Bhuvah, the astral or molecular
universe, this pashyanti grade is also too powerful and so is further
reduced by a quarter of its power and resonance and pervades as
madyama-nada. In the last universe of Bhuh, the physical universe,
this madyama grade is also too powerful and is further reduced by
quarter of its power and resonance. Thus in our physical universe, the
original para-nada prevails merely as vaikhary-nada.
About this vaikhary, sound the author M.C. says in Light on the
Path, “Those that ask shall have. But through the ordinary man asks
perpetually, his voice is not heard in the plane on which the mind acts.”
The mind referred to here is individual mind involved with the
processes of conscious brain.
This power and resonance of sound must be properly
understood, otherwise in attempting something higher than normally
possible, we may unthinkingly damage or destroy our inner nerves
and tissues even our structure. Ishvara has the power to pronounce or
create the original para-nada because Its vibrations are far higher
than those of para-nada in Existence or in Creation. But as far as man
of matter is concerned, before we pronounce ‘Om’ we must
understand what ‘Om’ stands for and how it should be pronounced,
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for we are actually calling upon the inner Ishvara to project outside
our frame and appear as our Gurudeva! For mere darshan without
guidance as Gurudeva amounts to hallucinations.
Now, dear reader, you will understand why in this Book V
rearranged, Parts I and II, all that is to be done is under the direct
guidance of Ishvara!
By now, through practices and techniques, the disciple has
developed from within to a certain extent, and if he has been faithful
can be shown how to pronounce ‘Om’ both with sound and also
without sound. This, too, the inner spiritual man will teach. The basic
idea is that each inner Ishvara is same and has the same name; if we
can correctly pronounce ‘Om’ we can reach out and contact any
Ishvara (it does not matter if such human beings are not yet
awakened). This communication brings about a unity with and an
understanding of each human being at whatever rung of the ladder of
evolution each be – the true way to understand another human being
is now open! In this way, it is possible to remove obstacles from the
path of other human beings if necessary and help them on their
journey of life.
This is the stage of at-one-ment, or synchronization of one
Ishvara with another Ishvara, so often heard or read about but never
really understood. This at-one-ment leads to total guidance – the
whole focus is on Ishvara the Gurudeva. Peace is assured and we may
now understand the Christ saying, “My peace I give unto you”. With
theory and practice going hand in hand, now under total guidance of
Ishvara, there is nothing that the individual does not understand,
from a single atom with the power to fuse or mutate to understanding
and being in communication with Ishvara.

I (41-45-47). “To him whose vrittis are entirely controlled’ – in

the beginning of the path, the disciple had tried and failed a thousand
times to achieve this, i.e., to control the modi cations of the mind.
Now the yogi has reached a state where without any e ort on his or
her part the modi cations are entirely controlled, because both the
individual mind and the conscious brain have willingly surrendered
to Ishvara within and are in adoration. So the mind does not uctuate
and the brain does not oscillate – there is neither reaction nor
response unless consciously required. The false knower being no

81
more, there is synchronization between the real knower, all
knowledge (memory is frozen, so no modi cations are necessary) and
the entire eld of knowledge extending through all the three
universes. All Existence in its entirety is within Ishvara so there can be
no separation. It is a poor comparison, yet the best, that a crystal has
no colour of its own, but can re ect all the colours around it as if they
are within itself. All knowledge gives way to perception, both gross
and subtle inclusive, and one can see right up to the spiritual being
within everyone called Pradhana!
‘The super-contemplative state’ is neither dharana nor dhyana
nor samadhi. The latter three are indeed advanced stages but are
consciously entered into for certain scienti c yoga practices. The
super-contemplative state is also a conscious state that is neither
entered into nor exited. It always remains with the individual and is a
superior state, for whatever can be known while in the other three
states, much more can be known in this constant super-contemplative
state, which we call the meditative attitude. The individual still
continues to live his or her normal life and to all intents and purposes
appears to be a very normal person, not at all special. Not for a
moment though is that individual away from the meditative attitude
– he lives constantly the twofold path of the Gita and can be said to be
in perennial samadhi with eyes open wide. The conscious brain and
the individual mind are, so to say, afraid even to interfere in any way;
but as and when required, the balanced chitta and the quiet brain look
upon Ishvara in wonder and awe!
Book II (16-17). When one lives in this state where thought has
no colouring of past emotions but arises and acts as directed, then
karma – past, present or future – has lost all power over the
individual. It can be that the individual may knowingly allow future
karma to come by his or her way, but the law sets aside all future
karma to come to such an individual. In the past, the man of matter
thought that he or she, i.e., that particular ‘I’ of matter, perceived and
that the objects perceived had qualities; in reality those qualities were
merely the re ected qualities of that individual only. This
misunderstanding, rather this false vision, had brought about the
‘pain-producing e ects’ – had created karma. Now under the
guidance of Ishvara there can be no false way to perceive; one does not

82
see re ected in objects one’s own qualities, so there is no cause of
‘pain-producing e ects’ and as such all karma is set aside.
The stages dharana, dhyana and samadhi are well known stages
of yoga abhyasa. They are the last three steps. But as stated earlier in I
(47), there is a fourth way. At this high stage of development, this
state is to all intents a seemingly normal state and the individual is
able to live on two di erent levels of awareness simultaneously – he
appears to live the normal householder’s life and he continues to be
in a state of samadhi, not just as a practice but as a continuous state
of pure awareness. The need for techniques and practices is now
over – in this fourth state, one has reached so high a state, as is reached
by mahayogis and maharshis, that it de es description and
understanding.
When an individual reaches this high state, not only is the light
(wisdom of Ishvara) acquired, but the light (wisdom) of Tapah, Divine
Wholeness, ows through him or her. There is nothing in all of
Existence now that can obscure. This state of constant meditative
attitude is the state of total meditation and is the most supreme state.
Book III (4-5-6-7-8). When one is able to live constantly in the
state of dharana-dhyana-samadhi, to constantly be in meditative
attitude (the fourth state) and also attend to normal life’s obligations,
when one’s lowest state of awareness is absolute dharana, when
nothing can shake an individual from such anchored peace and
understanding, that is the state of sanyama. Wisdom and magnetism
(a poor description in words to describe the face of such an
individual) pour out of that individual’s physical body automatically
and the onlookers feel a sort of peace and security on seeing such a
mahayogi or maharshi.
Since illumination is a gradual; step-by-step process, the shastras
say that even the mahayogis and maharshis, each of them so nearly
perfect, may be graded for perfection and wholeness.
The last three means of yoga abhyasa are the subjective means,
the previous ve were preliminary steps that require much practice.
But the super-contemplative state constantly maintained is superior
to the last three steps because the last three are still external in e ect
as compared to the fourth state, that of seedless samadhi (‘it is not
based on an object’). In this state the individual mind and conscious
brain are attached to no object or form or even purpose. So the earlier
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steps that required discriminative understanding are discarded as
unnecessary since the chitta has reached a level of purity equal to
Chittie, In nite Mind!
III (18-19-20-21). Working under the guidance of Ishvara, the
seeker who has come thus far is interested in knowing the causes, not
the e ects. He is now able to see thought images, the unseen causes,
and by reading them can discern the real idea and motive behind
them. Since our whole life is the result of thought images of this and
previous lives, he sees the cause of this present life as well as of
previous lives. This is done only with intent to help and never
indulged in unnecessarily, which would amount to trespass.
Each person has permanent seed atoms where all memory is
recorded and sorted in the Mahakala in each casual body. Memory is
simply the traces left behind by thought images. The silent individual
mind and steady conscious brain, being at peace, are thus able to read
all memory of any person, near or distant. At rst such a person will
see thought images of the present life, later of previous lives, and still
later see the tangible earthly happenings in past and future lives.
Though the individual in earlier states may not be aware of this
fact, each human being is in a triplicate state – the physical body, the
astral form and the inner essence, Ishvara. It is possible for many to
separate their form from the body – this is known as out-of-body-
experiences. These are very early and unmethodical practices. In this
category fall some who can consciously separate and some who nd
themselves out of the body without conscious e ort. The Sage is not
referring to such primitive practices and experiences. Any individual
who has come thus far will also not indulge in such practices. What is
referred to here be quite di erent? Here the disciple, with the help of
Ishvara, pronouncing ‘Om’ as taught by Ishvara changes the rate of
vibrations and the body temporarily disintegrates into its
components and becomes invisible. This is a preparatory step for
conscious death. At a more advanced stage, he can make another
human being disappear similarly from the vision of onlookers. This is
done only for some speci c reason, not as a dramatic act, and a deep
study of body and form is necessary.
III (24-25-26). These three sutras and the ones following deal
with directing to prana to various areas and points in the body/brain
system to bring about (i) regeneration with mutation wherever

84
required through constant and vigorous exercises, and (ii) the
practice of inter-exchange at various areas and points with In nite
Mind through uninvolved individual mind. The inner spiritual man
knowns what is best and He alone can direct it. Science will take a
long, long time to come upon and appreciate such a performance, but
the man of matter is aware and anxious to bring this about for his or
her conscious evolution. This awareness now is of utmost importance.
The conditions required for mutation, the releasing of various
chemicals and elements in the body/brain system causing biological
evolution quickly and consciously, are now ready. But to hold this
knowledge as mere philosophy without experiencing amounts to
mere ction, so Sage Patanjali has included for his accepted disciples
practices and techniques besides theory and exposition – tantra as
well as sutra. The practices yield the desired results – it will happen
with each disciple, although the time factor may di er, depending on
the intensity of individual e orts. Over a period of time, whether in
this lifetime (if e orts are at white-hot heat) or otherwise in some
future lifetime, it will bring about at some point in time a sudden
evolution of the individual. This is talked of as if it is a ‘jump’ by
people around who do not see the e orts of the many preceding
lifetimes.
The ancient language of these sutras does not seem to be clearly
understood by our limited minds and brains as to which speci c area
or point in the body/brain system is the pranayama to be directed
after synchronizing with breath on 3SRB rhythm. For instance, what
is one to make of the phrase ‘one-pointed attention on the elephant’,
etc.
The base of a structure, that on which the structure stands, bears
its weight. In ancient days, in the absence of heavy lifting machinery,
the elephant was used; so when an elephant is referred to, it is the
base of the structure that is referred to, viz., muladhara chakra, which
when regenerated gives the strength and the power of the elephant.
Light stands for wisdom, just as elephant represents vigour. So we are
asked to direct prana synchronized with breath towards muladhara
and one-pointedly to awaken vigour and wisdom in our body/brain
system. (‘One-pointedly’ means while holding on to the meditative
attitude that is now ever constant with us).
If the fth exercise for upgrading of awareness has been
practiced and some measure of success obtained, one will get some
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idea of what the meditative attitude can be and how the same can be
maintained for the whole day. As for the progressive direction of
prana, the exercises in series, phase V and VI, will guide. In the
meditative attitude one does not sit cross-legged in one place with
eyes closed, but as the one-pointed process of directing prana is
continuous, one is not prevented from carrying out one’s duty and
obligations simultaneously. True, this is at a later stage. It is rather
like playing blindfold chess and at the same time being involved in
some other activity, with neither of the two activities su ering from
lack of utmost attention. The aspirant is urged to practice this if some
measure of success from the fth exercise for upgrading of awareness
is not forthcoming.
In III (25) the emphasis is on awakening wisdom. When the light
of wisdom is generated, with continued practice, it will bring about a
link with the inner consciousness (stage IIIb) through the energy of
the essence of consciousness of rst grade (refer to the diagrams).
This means one becomes aware of things more subtle, previously
unseen, unfelt, hidden or remote – one’s vision is not obstructed now
by any object or thing, physical or subtle. All is clearly seen and felt
and understood. Once again the language is ancient. One cannot look
upon the physical sun for even a minute without damaging one’s
vision. The chakra in the vital body referred to here as the sun is
swadhisthana.
But rst one must achieve some measure of success at muladhara
as both these centres are always corellated. Once one is able to
concentrate one-pointedly at muladhara, and having experienced
both the strength and the wisdom of the elephant, one can then
concentrate on swadhisthana. The vision, which is sharpened at
muladhara, is many times increased at swadhisthana and one gains
knowledge of the seven worlds, i.e., the seven sub-stages of Bhuh or
the physical universe. Nothing now is hidden or not understandable
to one who has come thus far – all the seven sub-stages both on the
downward and on the upward are of evolution are seen and known.
The natural circulation of prana between these two chakras
(refer to the stage diagrams) begins at birth and continues throughout
life. On this circulation depends the continuous production of (i) the
energies of life and awareness, (ii) the energy of the essence of
consciousness and (iii) will. All these are normally of third grade. Will
is neutral, able to do nothing. It can be made to evolve from neutral to
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intellectual to spiritual will.
III (27-28-29-34). The rst two sutras must be read together.
Earlier we dealt with one-pointed meditation on elephant and the
sun. That was the rst step to correct the natural rotation/circulation
of prana taking place between muladhara and swadhisthana. Now, the
moon has negative vibrations and is totally negative contrary to
astrological assumptions that the moon is a luminary. From new
moon to full moon negative vibrations increase, from full moon to
new moon they decrease, and no moon night – amavasi – is the best
time of each month. The solar plexus is the animal in man and of the
utmost negative vibrations! Right from our most primitive days on
this planet, this area (called manipura chakra) has been the repository
and guiding factor of animal instincts in primitive man. Fear and
doubt have always ruled supreme here. Even today, whenever we
experience fear, it is here in this area.
Through one-pointed mediation on this area, with prana
synchronization and rotation to clean it, as will be shown in the phase
exercises, we rid ourselves of all fear and doubt that make our lives
miserable. Not only must we do this, but again by one-pointed
mediation, we can know the state of another individual’s fear and
doubt. ‘A knowledge of all lunar forms’ does not necessarily refer to
objective moons, but to the state of the manipura chakra in others so
that one can help and guide them.
The Polar Star is a very important landmark in the cosmos due to
its very stable position (only after a long time does another Pole Star
appear because the solar system is constantly moving). In the shastras
it is called ‘Dhruva’ after the great saint and yogi, Maharshi Dhruva,
who it is said became a Pole Star. This is not to be taken in a literal
sense – ‘Dhruva’ is a Pole Star to many yoga students. By his great
bhakti he was able to perform many miracles. Bhakti arises in the heart
centre in the human being. That is, in our one-pointed mediation on
synchronizing and rotating prana, we have now reached this centre –
anahata chakra, the Pole Star centre. Hence, concentration and
direction of prana as will be shown in the following phase exercises
will enable the disciple to know the orbits of the planets. Since planets
and their in uence on humanity are the subject matter of astrology,
one is able to know the setting of planets at the time of an individual’s
birth or death or at any other period in life.

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C. PHASE V EXPLAINED
What, in fact, are the phase exercises and why have we been
doing them? Phase IV is actually the only phase exercise, but we
have approached it proper in four gradual phases. This phase
exercise, if done correctly over a period of time, serves the same
purpose as corrective exercises for emotions and upgrading exercises
for awareness, i.e., as a strong corrective to prana. Just as in the
corrective exercises where we speak loudly and then softly in well-
de ned patterns, the di erent cycles of 12, 36, 18 and 12 in order are
used for correction and regeneration of prana provided we maintain
the 3SRB pattern all the time and execute the important step at the
count of 3.
Why are we doing this phase exercise? Because the complex
human system is made up of (A) the physical body/brain system, and
(B) the psychic body/manas system. (A) Breaths in air at the nostrils
and breaths it out also at the nostrils, the air going to the lungs and
back. (B) intakes prana (normally of fth grade) at the perineum (the
area shown as (1ó2) in the diagrams) and throws it out from the
nostrils of the psychic body by one of the two nadis, ida or pingala. Ida
rises in muladhara and empties in the left nostril, pingala rises in
swadhisthana and empties through the right nostril. Just as (A)
breaths air from either the left or right nostril except when changing
over, so also ida or pingala will, by turn, intake prana and empty prana
through one of the nostrils. ‘By turn’ means a period of one and a half
hours each, for both air and prana in a healthy complex system.
In the phase exercises, the movement of pulling in the perineum
and the lower abdomen forcefully at the count of 3 is very
pronounced because we have been practicing at 18 and 36 cycles.
From now onward after phase IV, we pull in normally at 3, this
movement taking place at 12 cycles of normal 3SRB, which we have
not yet practiced. So we have the dual action of:
Movement I: On the counts of 1-2-3 we take a full 3SRB breath in
the normal 3SRB pattern (12 cycles per minute). As far as breath and
the physical body are concerned our chest and our abdomen area
above the navel rise normally together (no exaggerated movements).
Movement II: On the counts of 1-2-3 we intake prana (though we
are not yet aware of this). The perineum rises normally and the lower
abdomen is pulled in normally (no exaggerated movements).
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 The forced and exaggerated movement at 3 has been replaced by
the normal slight movements I and II for our new prana rotation
exercise. Both these movements now take place together according to
the normal 3SRB pattern of 12 cycles per minute. This
synchronization of movements I and II at the count of 3 at the
normal 3SRB pattern must become a part of our daily life. If
necessary, practice this thousands of times – even if it takes the
remaining period of this life to correctly synchronize breath to prana
with accompanying movements I and II as explained above, and
establish it as a habit for all twenty-four hours, it is worthwhile. If this
is su ciently valued and e orts are put in intensely without
intermission, you will ful ll and live by Yoga Sutra of Sage Patanjali.
18 and 36 cycles of 3SRB will, of course, still be made use of, time and
again, to regenerate, awaken and make active the psychic body, nadis
and prana.
What is the raison d’etre of the new prana rotation exercise? At
some point on the downward arc of involution the prana circulation
in the psychic body got disconnected between the various important
chakras. Next, the rotation in each chakra became faulty in as much as
the speed of rotation varied from time to time depending on the state
of emotions. The corrective exercises we have been practicing already
indirectly helped our psychic or emotional body also. Now on the
upward arc of evolution, we are once again setting right all that went
wrong viz., our breath and our prana intake. At one time when prana
rotation and prana circulation were both correct, there was a set
timing to it like the pulsebeats of the heart. Prana rotates in each
centre at 12 cycles per minute or per sixty pulse beats. It also had a set
speed of movement for circulation from one centre to another, like
that of the blood circulation in the physical body, with the anahata
chakra functioning like the physical heart. Today the anahata chakra
does not pump prana, which it once did and can be regenerated to do
again – this is what we are resetting.
There is a di erence between the physical and the psychic body.
In the former, air and blood are two separate elements, but in the
psychic body, which is far more subtle, sensitive and better
structured, only prana is taken in, circulated and thrown out. Just as
ignition of petrol in a car keeps the engine running and some waste
energy is thrown out through the exhaust, so too fresh prana is
continuously taken in and used prana is continually thrown out. This

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is now the new way of daily living on the upward path of evolution,
after thoroughly practicing over a long period of time. It will be
further explained when we practice circulation.
We shall now outline the pathway of prana in the vital body and
its rotation in the various force centres. There are forty-nine force
centres in the complex human system (see Appendix II) and they are
duplicated in the physical body/brain system. These power centres
in the vital body are called chakras (revolving wheels); in the
physical body they are known as glands, but it is better if we call them
minor brains. They work during sleep when the body is disconnected
from the main brain. Of these, twenty-one are major centres and
twenty-eight are minor. The twenty-eight minor centres are used for
tantric purposes. Of the twenty-one major centres, ten are used in
higher yoga abhyasa. These ten force centres are as follows, with
coupled centres complementing each other:
(1) muladhara – below the root of the sex organ in the region of
the perineum, wholly negative, whirls anticlockwise.
(2) swadhisthana – at the root of the sex organ, wholly positive,
whirls clockwise.
(3) kundali – in the navel region, wholly positive, whirls
clockwise.
(4) manipura – in the navel region, laterally to the immediate
right of kundali, wholly negative, whirls anticlockwise.
(5A) anahata – left-half negative, whirls anticlockwise.
(5B) anahata – right-left positive, whirls clockwise. They are
located in the area where the ribs part in the lower chest
above the diaphragm, a little below the point of the heart.
(6A) vishuddhi – posterior-negative, whirls anticlockwise.
(6B) vishuddhi – anterior-positive, whirls clockwise.
They are located in the hollow of the neck between the
collarbones, an inch or so under the skin.
(7) ajna – at the centre of the forehead a little above the point
between the eyebrows, wholly positive, whirls clockwise.
(0) taluka – at the base of the skull where the spinal cord joins
the brain area proper, wholly negative, whirls
anticlockwise.
(8) sahasrara – in the region of the thalamus in the brain proper,
wholly negative, whirls anticlockwise.

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 (9) bindu – two ngers in front of sahasrara and slightly to the
left, wholly positive, whirls clockwise.
The wholly negative force centers are muladhara, manipura,
taluka and sahasrara. Partially negative and partially positive force
centers are anahata left - negative and right - positive, vishuddhi
posterior negative and anterior-positive. The wholly positive force
centers are swadhisthana, kundali, ajna and bindu. ‘Positive’ and
‘negative’ are to be taken in the sense of polarity in electricity - they
do not imply anything good or bad. The individual prana should
rotate anticlockwise in the negative half-section in each force centre.
The four wholly negative centers are joints screwed tight to hold the
secondary to the primary body. The positive centers give buoyancy to
the primary body enabling it to oat away and move to any distance
from the secondary body, once free from the hold of the negative
centers. The way to consciously unscrew these force centers will be
shown. But prior to that, that partially positive and partially negative
centers are to be made wholly positive by practice.
Manipura is by far the largest centerm about an inch in diameter
for practice purposes. The brain centers - ajna, sahasrara and taluka -
are the size of a quarter or a 25 paise coin. Along with bindu, the
chakras in the brain are very sensitive to thoughts, emotions and other
mind modi cations and so are di cult to be aware of. Taluka is not a
centre in the right sense of the term; it is rather a cut-out switch, in
constant agitation, whose proper working is immensely important in
keeping out the incoming impulses and allowing unimpeded higher
practices. The others are half an inch in diameter.
These four centres, over long ages of disuse, have lost their
immense capabilities and are now all disjointed - they are not
connected to each other as they are meant to be. Even in this state
they maintain the secondary or physical body, though not in the state
they are otherwise capable of when regenerated. At present, in the
case of a normal human being, normal prana in the vital body
circulates automatically but improperly (as does our wrong
breathing) between (1ó2) and produces vital energies of third grade.
Besides this, the individual rotations in each force center, whether
positive or negative, are not only improper at present, but are not
connected to form a pathway. So the movement of prana along the
complete pathway or ‘meridian’ is normally not linked - this ought to
take place and until it does, no human being is an evolved being.
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Therefore, we have to consciously correct the rotations and reset this
total pathway for circulation of prana in the vital body.
Now that the reader is aware how the exercises in series in
various phases are done, some additional vital information may be
added. Thus far in our lives, Ishvara was a witness and whatever was
thought and done, we were totally unaware of the Divine Presence,
yet we repeated parrot-like and ‘the soul is a witness’. Now, however
things have changed, or are changing, we do our exercises keeping
the ame as a symbolic witness. We consciously give the ame a place
where we - the body/brain system - can observe and follow its
guidance. So keeping the ame as Divine Witness in all veneration at
the centre of the forehead, we then observe the movement of cosmic
energy (prana) in the vital body.
Zarathustra called this ame ‘ re’ - spiritual re - that should be
kept burning for all twenty-four hours and with all veneration. Sadly,
the Zorastrians merely keep an objective re burning all twenty-four
hours in their re temples! To live one's life keeping this symbolic
Divine Flame (Ishvara) always in the mind’s eye, without ever
letting it go out of one’s mind for even a moment, is the meditative
attitude. Normal 3SRB must also be equally constant, as Sage
Patanjali says, with ‘intense concentration’ or ‘one-pointed
meditation’.
In Book V rearranged Part I, sutras III (24-25-26-27-28-29-34)
are the last seven sutras that deal with rotation at muladhara,
swadhisthana, manipura and anahata. In Book V rearranged part II, III
(30-31-32-33) complete the further instructions for rotation at
vishuddhi and sahasrara. Sutras III (39-40) are for the vayus.
For practices we shall deal with techniques for which great
regularity is necessary. Up to Book IV rearranged, we have practiced
the phase in four steps. These were for regenerating and awakening as
stated earlier. With diligent practice, day in and day out,
synchronization of breath to prana at normal 3SRB, is established. Up
to phase IV, the practices are in and with the physical body. Now
onwards our work is concerned with the psychic/manas system. But
as both the bodies are interconnected as one, the good and the bad
e ects ow from one to the other. As the psychic complex is primary,
on being regenerated it will, as a by-product, uplift the secondary
physical body/brain system.
We begin at muladhara because it is the base of the structure and
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the sutras dealing with practice and techniques begin there, going
upward to sahasrara. Muladhara being a negative center, prana
therein rotates anticlockwise, but as with wrong breathing, its speed
varies continuously depending on the state of emotions. If normal
3SRB is established, the speed of rotation of prana in each centre will
be steadied since 3SRB normally steadies emotions. So normal 3SRB,
even if it is not synchronised to prana intake, will at the least bring
about steadiness in the thinking instrument and the I-E-S-M centres,
and through the steadiness of emotions, in the speed of prana rotation
in all the chakras of the psychic body/manas system.This will be the
rst and vital good e ect of normal 3SRB on the psychic/manas
system . If normal 3SRB is established for more than eight hours,
synchronization between breath and prana intake will take place. If
the 3SRB pattern is followed su ciently in phase exercises I to IV,
great correction to prana rotation will be e ected at 36, 18 and 12
cycles.
Finally, a short note on the vayus. There are in all ve vayus -
apana, samana, udana, vyana and prana - and ve subsidiary vayus.
The Sage makes a passing reference to only two of them in the sutras,
viz., samana vayu and udana vayu, as follows:
III(39): By subjugation of the upward life(udana vayu) there is
liberation from water, the thorny path, mire and the power of
ascending is gained.
III(40): Through subjugation of samana vayu the spark becomes
the ame.
The subjugation (or re ning) of these two vayus leads to mastery
over vyana vayu. Vayus are in fact degenerate prana and need to be
re ned. Intensi ed re ning exercises 1,2 and 3 together with the
phase exercises, are very important in bringing about re ning of
vayus.
D. Phase V:
REGENERATION/ROTATION/CORRECTION OF PRANA
Now we shall begin the exercise in phase V:
1. We breathe normal 3SRB for ten minutes sitting on the oor,
legs crossed, resting on our hands, palms down on the oor,
as in the posture for the previous phases.
2. Now we breathe fast 3SRB in the same position for twenty

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 minutes inclusive of all the four movements.
3. Next we breathe intermediate 3SRB in the same sitting
position for ten minutes, keeping the ame in the mind’s eye
at the centre of the forehead and also observing the rotation
of prana (1ó2). Here at this stage, we exclude drawing in
the lower abdomen and perineum.
At this point, one of the relevant stages of phase V as
explained below is introduced.
4. Now we lie down, keep eyes and mouth closed, legs and
arms apart and relaxed, and continue observing the ame
and the rotation(1ó2).
5. Do not get up, pull the knees up to the chest, hold them with
both hands, and for three minutes do fast abdomen
breathing as in the second re ning exercise.
Now release the knees, rest the head on the oor and relax.
Shake the head gently from side to side and knock it gently on the
oor a few times. Continue with normal 3SRB. Open the eyes and get
up slowly. The exercise in phase V is now over. No repetition of the
exercise is necessary. Unless phase IV is done well, do not practice
phase V. At home practice V three or four times a week for a period of
one month or more and on alternate days do the re ning exercises for
three minutes in the following order: 1-2-3-4-5-6-3-2-1.
For the program of stages outlined below, rst carry out the rst
three steps of phase V, then begin the particular stage you wish to
perform. After this practice is over, close the exercise with steps 4 and
5 of phase V. Prana rotation is within each chakra. Prana circulation is
from one chakra to another, ultimately going over the whole pathway
or meridian. All these practices are in the psychic body/manas
system, but at coinciding areas in the physical, so do not attempt to
imagine the corresponding physical situation.
Stage 1: Prana Rotation at Muladhara
In the diagrams is shown a small circulation between (1ó2).
Muladhara chakra (1) is negative, so rotation here is anticlockwise;
and if 3SRB normal is established, the speed of rotation will be steady.
The breathing is 3SRB normal with movements I and II synchronized.
Energy follows thought is the law, so for at least one month, for half
an hour daily, in the perineum region at muladhara we practice

94
rotation with the 3SRB normal pattern at 12 cycles a minute. Begin
with one rotation per breath and, when this can be comfortably
performed, increase in gradual steps to three, ve and ten rotations in
each breath. During practice, we see only that area where rotation
takes place, nothing else should be seen. We do so sitting on the
ground in the posture of the previous phase exercises; all the
accompanying hand and torso movements of the phase exercises are
smoothly performed, but there are no exaggerated movements of the
head, torso, hands, the perineum and the upper and lower abdomen.
Stage 2: Prana Rotation at Swadhisthana
Swadhisthana chakra (2) is positive, so rotation here is clockwise;
and if 3SRB normal is established the speed of rotation will be steady.
The breathing is 3SRB normal with movements I and II synchronized.
Energy follows thought is the law, so for at least one month, for half
an hour daily, in the perineum region at swadhisthana we practice
rotation with the 3SRB normal pattern at 12 cycles a minute. Begin
with one rotation per breath and, when this can be comfortably
performed, increase in gradual steps to three, ve and ten rotations in
each breath. [During practice, we see only that area where rotation
takes place, nothing else should be seen.] We do sitting on the ground
in the posture of the previous phase exercises; all the accompanying
hand and torso movements of the phase exercises are smoothly
performed, but there are no exaggerated movements of the head,
torso, hands, the perineum and the upper and lower abdomen
because they are carried out to the rhythm of normal 3SRB.
Stage 3: Prana Circulation At Muladhara ó Swadhisthana
Previously in stages I and II above, we practiced only the rotation
in each centre. Now in stage III, we link muladhara and swadhisthana
into proper rotation-cum-circulation as in the diagram. They are
already linked and functioning, though improperly at varying speeds.
They are barely two ngers apart - in the diagrams the distance
between them has been magni ed for clarity. Proper circulation will
form the symbol for in nity or the gure ‘8’ slightly elongated and
standing diagonally. The breathing is 3SRB normal with movements I
and II synchronized. Energy follows thought is the law, so for at least
two months, for half an hour daily, in the region of (1ó2) we practise
circulation with the 3SRB normal pattern at 12 cycles a minute. That
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is, we rotate anticlockwise in (1) for 12 normal breaths (one minute)
or 12 rounds, then go over to (2) and rotate clockwise in (2) for 12
normal breaths (one minute) or 12 rounds, and return to (1). This
cycle is then repeated. [During practice, we see only that area where
rotation takes place, nothing else should be seen.] We do so sitting on
the ground in the posture of the previous phase exercises; all the
accompanying hand and torso movements of the phase exercises are
smoothly performed, but now there are no exaggerated movements of
head, torso, hands, the perineum and the upper and lower abdomen.
In the second month, there is no waiting at either (1) or (2) - we
begin with one round(I breath) anticlockwise in (1), then go over to
(2), rotate clockwise in (2) for one round (one breath), and return to
(1). When this can be done comfortably, increase the speed of
rotation/circulation so that the full circuit is traversed several times
in one normal breath. That is, begin with one round anticlockwise in
(1), go over to (2), rotate one round clockwise in (2) and return to (1),
all in one breath. Begin with one round of the circuit in one breath and
increase in gradual steps to three, ve and ten rounds of the circuit in
each breath.
If the student has been sincere so far in his practices, i.e., phase V
and stages 1-2-3, then from stage 4 onward prana begins to rise in
sushumna, the central nadi. Sutra II (52) will be experienced; if not,
then proceeding further is illegitimate, it would amount to useless
visualizing.
Stage 4: Prana Rotation at Manipura
This chakra is negative, so rotation here is anticlockwise; and if
3SRB normal is established the speed of rotation will be steady. The
breathing is 3SRB normal with movements I and II synchronized.
Energy follows thought is the law, so for at least two months, for half
an hour daily, in the region at manipura we practise rotation with the
3SRB normal pattern at 12 cycles a minute. Begin with one rotation
per breath and, when this can be comfortably performed, increase in
gradual steps to three, ve and ten rotations in each breath. During
practice, we see only that area where rotation takes place, nothing
else should be seen. We do so sitting on the ground in the posture of
the previous phase exercises; all the accompanying hand and torso
movements of the phase exercises are smoothly performed, but now
there are no exaggerated movements of head, torso, hands, the
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perineum and the upper and lower abdomen.
Stage 5: Prana Rotation at Anahata
This chakra is partially negative (left-half) and partially positive
(right-half), but unlike (1ó2), they are not separate chakras. Here
both halves are to be worked on together; since this chakra must be
made wholly positive, for our practice both halves rotate clockwise.
So there are two small clockwise rotations side by side; and if 3SRB
normal is established the speed of rotation of each will be steady. The
breathing is 3SRB normal with movements I and II synchronized.
Energy follows thought is the law, so for at least one month, for half
an hour daily, in the region at anahata we practise rotation with the
3SRB normal pattern at 12 cycles a minute. Begin with one rotation
per breath and, when this can be comfortably performed, increase in
gradual steps to three, ve and ten rotations in each breath. During
practice, we see only that area where rotation takes place, nothing
else should be seen. We do so sitting on the ground in the posture of
the previous phase exercises; all the accompanying hand and torso
movements of the phase exercises are smoothly performed, but now
there are no exaggerated movements of head, torso, hands, the
perineum and the upper and lower abdomen.
Stage 6: Prana Rotation at Vishuddhi
This centre, like anahata, is partially negative (posterior) and
partially positive (anterior) but has to be made wholly positive
through practices. In vishuddhi the two halves are one behind each
other, the front one a little lower by two ngers. For our practice the
two rotations are both clockwise; and if 3SRB normal is established
the speed of rotation of each will be steady. The breathing is 3SRB
normal with movements I and II synchronized. Energy follows
thought is the law, so for at least one month, for half an hour daily, in
the region at vishuddhi we practise rotation with the 3SRB normal
pattern at 12 cycles a minute. Begin with one rotation per breath and,
when this can be comfortably performed, increase in gradual steps to
three, ve and ten rotations in each breath. During practice, we see
only that area where rotation takes place, nothing else should be seen.
We do so sitting on the ground in the posture of the previous phase
exercises; all the accompanying hand and torso movements of the

97
phase exercises are smoothly performed, but now there are no
exaggerated movements of head, torso, hands, the perineum and the
upper and lower abdomen.
Stage 7: Prana Rotation at Sahasrara
This chakra, three to four centimeters below the crown of the
head, is negative, so rotation here is anticlockwise; but if 3SRB
normal is established the speed of rotation of each will be steady. The
breathing is 3SRB normal with movements I and II synchronized.
Energy follows thought is the law, so for at least one month, for half
an hour daily, in the region at sahasrara we practise rotation with the
3SRB normal pattern at 12 cycles a minute. Begin with one rotation
per breath and, when this can be comfortably performed, increase in
gradual steps to three, ve and ten rotations in each breath. During
practice, we see only that area where rotation takes place, nothing
else should be seen. We do so sitting on the ground in the posture of
the previous phase exercises; all the accompanying hand and torso
movements of the phase exercises are smoothly performed, but now
there are no exaggerated movements of head, torso, hands, the
perineum and the upper and lower abdomen.
Note the total time required at each stage and also for the full
program of stages. If not completely satis ed at each stage, it is
preferable to practice longer for nothing is achieved in a hurry. This
completes the upward climb from the valley at muladhara to Mount
Meru, as sahasrara is known. All the centres have been practised in
turn and are now rotating rhythmically, but they are not yet
connected by practices. It may happen in the case of really diligent
disciples that some circulation may start. The rhythmic rotation in
these chakras is not complete if not connected. So the next step is to
connect all these centres. Today, all the nadis connecting them have
become dormant, even the ida and pingala are nearly dormant. We
shall deal with this part of the practice later in phase VI.
Regeneration (Re ning) of Vayus:
There are no separate practices for the vayus. Their regeneration
and re ning is a ected by increasing the intensity of the re ning
exercises as follows:
(1) Increase the duration of each deep, fast breathing re ning

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 exercise up to ve minutes.
(2) Increase the duration of the posture at the end of the phase
exercise to a maximum of ve minutes.
(3) Increase the duration of the staccato breathing re ning
exercise up to twenty minutes, each breath consisting of
seven short inhalations followed by one exhalation.
(4) In the square breathing re ning exercise, hold the breath in
each of the four positions for up to ten seconds at a time and
increase the total duration of the exercise up to twenty
minutes.
(5) When practicing the bundh in the throat, prolong the
swallowing action so that it is repeated twenty times in each
breath and the exercise is extended up to twenty minutes.
This will clear the side passages in the brain enabling one to
proceed from stage IIIa to IIIb.
E. SUMMARY
As stated in the summary of Book IV, the purpose of scienti c
yoga practices is to enable the disciple to contact Ishvara within, to
call upon repeatedly till Ishvara projects externally as his or her
Gurudeva and guides and protects the disciple. Once this is
accomplished, the disciple takes the name of Ishvara (which is Om)
and requests Ishvara to objectively take the form and guide him or
her. This is the height of yoga discipline and the nest hour for the
disciple. Remember also that each Ishvara is called Om and each
disciple calls upon the same Ishvara and, through Ishvara, upon
Tapah, Divine Wholeness (Gayatri Ma), the ultimate and celestial
home for Divine Fragments. Ishvara now guides the disciple into
higher practices, though the Sage has also to aid the disciple further,
giving both exposition and practices in phases V and VI with added
stages and sub-stages as shown.
Inner and outer puri cation having been carried out, the man of
matter is now pure and there are no obstacles that can keep him or her
from contact with Ishvara. Since Ishvara is all knowledge and wisdom,
the brain and mind are no more required to accumulate knowledge;
by now the man of matter, through his ability of spiritual reading and
direct perception, is able to know in a fraction of a moment. Hence the
di erentiation existing earlier between the knower, the knowledge

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and the eld of knowledge is found to be false and disappears.
Pain is karma, existence, birth and death. Having exiled
memory, having made incoming impulses (the e ect-producing
cause) powerless, and seeking only the guidance of Ishvara and the
Gurudeva, all such factors as karma, existence, birth and death - in
short all causes of pain - are set aside. The disciple can die
consciously; and be born again if needed, but no further pain is forced
on him or her any more by the laws of nature.
In higher yoga practices under the guidance of Ishvara, the
disciple normally studies in the stages of dharana, dhyana and
samadhi. Now he or she has reached a fourth stage, which does not
require study in these three stages. He or she can live all the time on
the twofold path, as a normal ordinary person facing life’s obligations
and yet, at every moment, remain on the higher plane of constant
meditative attitude. In yoga shastra, meditative attitude is called
sanyama, the fourth state. Sanyama culminates in full illumination -
the disciple becomes omniscient, step-by-step. Dharana, dhyana and
samadhi are known as external means, but constant meditative
attitude leading to the state of seedless samadhi is much beyond them.
The thinking instrument and individual mind do not even dare to
interfere.
The distinction between body, which is physical form, which is
astral, and the formless Ishvara is to be understood. When the disciple,
with the help of Ishvara, is deeply lost in contemplation of Ishvara, the
physical body temporarily becomes invisible- this is a psychic power
achieved at a great and high state. The various other siddhis also come
to the disciple who is now under total guidance of the inner spiritual
man, Ishvara.
For further study, the reader is given here a thought from Light on
the Path:
“For within you is the light of the world - the only light that can be
shed upon the Path. If you are unable to perceive it within you, it is useless
to look for it elsewhere. It is beyond you, because when you reach it, you
have lost yourself. It is unattainable because it forever recedes. You will
enter the light, but you will never touch the ame. Steadily, as you watch
and worship, its light will grow stronger. Then you may know that you
have found the beginning of the way. And when you have found the end, its
light will suddenly become the in nite light.” ∞

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 BOOK V

REARRANGED

PART II

Final Stage V
Diagram IIIC

“Onward he passed to a diviner sphere:

Forever united and inseparable,
The radiant children of eternity dwell
On the wide spirit height where all are due.”

-Savitri

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A. THE REAARANGED SUTRAS
From Book III
30. By xing the attention upon the throat centre, cessation of
hunger and thirst will ensue.
31. By xing the attention upon the tube or nerve below the
throat centre, equilibrium is achieved.
32. Those who have attained self-mastery can be seen and
contacted through focusing the light in the head. This power
is developed in one-pointed meditation.
33. All things can be known in the vivid light of intuition.
35. Experience (of the pairs of opposites) comes from the
inability of the soul to distinguish between personal self and
the Purusha (or Spirit). The objective forms exist for the use
(and experience) of the spiritual man. By meditation upon
this arises the intuitive perception of the spiritual nature
(the Purusha).
36. As the result of this experience and meditation, the higher
hearing, touch, sight, taste and smell are developed,
producing intuitional knowledge.
37. These powers are obstacles to the highest spiritual
realization, but serve as magical powers in the objective
world.
38. By liberation from the causes of bondage and through their
weakening and by an understanding of the mode of
transference (withdrawal and entrance), the mind stu or
chitta can enter or synchronize with another body.
39. By subjugation of the upward life (udana) there is liberation
from water, the thorny path, and mire, and the power of
ascension is gained.
40. Through subjugation of the samana, the spark becomes the
ame.
41. By means of one-pointed meditation upon the relationship
between the akasha and sound, an organ for spiritual
hearing will be developed.
42. By one-pointed meditation upon the relationship existing

102
 between the body and akasha, ascension out of matter (of
the three worlds) and the power to travel in space is gained.
43. When that which veils the light is done away with, then
comes the state of being called discarnate (or disembodied),
freed from the modi cations of the thinking instrument.
This is the state of illumination.
44. One-pointed meditation upon the ve forms, which every
element takes, produces mastery over every element. These
ve forms are the gross nature, the elemental form, the
quality, the pervasiveness and the basic purpose.
45. Through this mastery, minuteness and the other siddhis (or
powers) are attained, likewise bodily perfection and
freedom from all hindrances.
47. Mastery over the senses is brought about through
concentrated meditation upon their nature, peculiar
attributes, egoism, pervasiveness and useful purpose.
48. As a result of this perfection there comes rapidity of action
like that of the mind, perception independent of the organs,
and mastery over root substance.
50. By a passionless attitude towards this attainment and
towards all soul powers, the one who is free from the seeds
of bondage, attains the condition of isolated unity.
51. There should be entire rejection of all allurements from all
forms of being, even the celestial, for the recurrence of evil
contacts remains possible.
52. Intuitive knowledge is developed through the use of the
discriminative faculty when there is one-pointed
concentration upon moments and their continuous
succession.
53. From this intuitive knowledge is born the capacity to
distinguish between all beings and to cognize their genus,
qualities and position on the evolutionary ladder.
From Book IV
5. Consciousness is One, yet produces the varied forms of the
many.
6. Among the forms which consciousness assumes, only that

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 which is the result of meditation is free from latent karma.
15. These two, consciousness and form, are distinct and
separate; though forms may be similar, the consciousness
may function on di ering levels of being.
24. The mind-stu also, re ecting as it does in nity of mind
impressions, becomes the instrument of the Self and acts as a
unifying agent.
25. The state of isolated unity (withdrawn into the true nature of
Self) is the reward of the man who can discriminate between
the mind stu and the Self, or spiritual man.
26. The mind then tends towards discrimination and increasing
illumination as to the true nature of the one Self.
27. Through force of habit, however, the mind will re ect other
mental impressions and perceive objects of sensuous
perception.
28. These re ections are of the nature of hindrances, and the
method of their overcoming is the same.
29. The man who develops non-attachment even in his
aspiration after illumination and isolated unity becomes
aware, eventually, through practiced discrimination, of the
over-shadowing cloud of spiritual knowledge.
30. When this stage is reached then the hindrances and karma
are overcome.
31. When, through the removal of hindrances and the
puri cation of the sheaths, the totality of knowledge
becomes available, naught further remains for the man to
do.
32. The modi cations of the mind stu through the inherent
nature of three gunas come to an end, for they have served
their purpose.
33. Time, which is the sequence of the modi cations of the
mind, likewise terminates, giving place to the Eternal Now.
34. The state of isolated unity becomes possible, when the three
qualities of matter (the three gunas) no longer exercise any
hold over the Self. The pure Spiritual Consciousness
withdraws into the One.
Total = 21 + 14 = 35 sutras

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B. EXPOSITION
To recapitulate, we have practised 3SRB and in doing so
synchronized breath to prana intake, maintaining the pattern of 3SRB
both at thirty-six (fast) and at eighteen (intermediate) cycles of 3SRB.
In the exposition of Book V rearranged, Part I, we have noted that the
Sage talks of one-pointed concentration and has directed our
attention from (1ó2) up to manipura and on to anahata chakra. The
various terms referred to in the sutras are the elephant, the sun, the
moon and the Pole Star.
Book III (30-31). Now the Sage directs our attention to
vishuddhi, the throat centre, and the tube below the throat centre. The
throat is the passage for all food and drink. Hence one-pointed
practice at vishuddhi will bring about a lessening of hunger and thirst
at rst and then complete cessation. Those who are householders will
nd that hunger and thirst are easily controlled with practice. Here
the Sage di erentiates between the centre per se and the whole tube
esophagus in the throat leading to the stomach. When prana rises
from anahata to vishuddhi via this tube, the balance of the qualities is
achieved. As with III (27) and III (29) earlier in Book V rearranged
Part I, here too we take III (30) and III (31) together in exposition and
practices of directing prana as will be shown in the various sub-stages.
III (32-33). Not only are we asked to keep the ame in our mind’s
eye, we are also asked to hold it steady and un ickering at the centre
of our forehead as the symbolic ame of Ishvara. We have noted that
each Ishvara is same in each human being and so has the same name
‘Om’. So those who have preceded us, ages ago or recently, and have
achieved mastery by the same process, can also be seen and contacted
through our Ishvara. In III (33), the word ‘intuition’ is more correctly
understood as Divine Perception – since nothing is obscured, no
meaning is hidden from the gaze of such a disciple.
The four centres in the brain are taluka (at the base of the skull),
sahasrara (in the region of the thalamus) bindu (two ngers in front of
sahasrara) and ajna (at the centre of the forehead just above the
meeting point of the eyebrows). Now, the Sage refers to and directs
our attention to the rst power centre in the brain, sahasrara, and the
end of the upward-direction journey. This is a dangerous practice.
Sutra III (32) is the sutra for sahasrara. This centre (sahasrara) is

105
wholly negative, but unlike manipura which had animal emotions
embedded in it, this centre can release great power and many regions
not known to us in the three universes (or lokas) are opened up. The
disciple is overawed, bewildered and falls an easy prey to so many
temptations to grasp power and then wield it. The sutra says, ‘those
who have attained self-mastery can be seen and contacted’. It is a land
of the mighty and powerful. Once proper practice is established at
this centre, there is profuse light, unseen light, in which all is made
bright enough to be seen clearly, a totally untrodden ground. Imagine
a brightly lighted rotating top of a very high building, like a bright
diamond rotating majestically anticlockwise. A supernova cannot be
more striking than this centre in full bloom.
In the linking exercises for establishing the complete pathway,
up till sahasrara the directed prana reaches up to each centre from (2)
swadhisthana and returns to (1ó2) via the same route, as will be
explained in detail in the di erent sub-stages of phase VI, so the
pathway or meridian is not completed. But once prana has reached
and established at sahasrara, there is no need to come down the same
route as done earlier and as will be shown in the exercises. The Sage
requires the disciple to direct prana to the two positive half sections in
the brain proper, viz., in order bindu and ajna, in commencement of
the downward journey, touching each positive half section on the
way. The entire remaining pathway is to be completed by directing
prana from ajna to vishuddhi to anahata to kundali (which is the
positive half section of manipura and nally back to (1ó2). One
complete circulation is now over. Each time (1ó2) is reached, the
prana is regenerated and made fresh, just as blood in the lungs is
regenerated by the cardiopulmonary or minor circulation.
The expression ‘understanding of the mind-awareness’ in III
(34) indicates that the individual functions at the level of pure
awareness when prana is directed in the brain centres, especially
bindu and ajna. Chitta has long since stopped being involved with
the processes of the brain and remains only as a catalyst, as pure as
Chittie, In nite Mind. In nite Mind cannot keep anything in all of
Brahmanda hidden from such a disciple for the three universes oat
in In nite Mind. But the disciple is not yet able to penetrate the
major Ring-pass-not, the Mahakala.
III (35-36-27-38). This sutra III (35) may seem simple but is only

106
misleadingly so. The pairs of the opposites is the state of mind
uctuations and brain oscillations. Up till now the disciple had been
in either stage IIIb or IIIa. With the completion of the pathway the
entire circuit is completed and there is a ban imposed on incoming
impulses during practices, as in diagram IIIc. As (7) ajna is also sealed,
the pathway is now a closed circuit and circulation of prana is
possible.
Earlier, because of the experience of the pairs of the opposites
and the independent performance of the conscious brain and the
individual involved mind, the soul was silent and only a witness.
Having established oneself at this high stage IIIc by daily practices,
one develops the sensitive endless lm which replaces both the use of
the registration area and the functions of the I-E-S-M centres. The
di erence between atman, Purusha, and Ishvara the Gurudeva is now
clear to the disciple. The body/brain system and chitta have both
reached that spiritual level where they are no more in any way an
obstacle to the perception of Purusha by prakriti. The man of matter no
longer needs the brain to understand, nor the ve senses and sense
organs to gather knowledge; the disciple has become as one with
Ishvara and can reach the ends of Brahmanda. This is the rst great
possibility for one who is rmly established in IIIc as stated above.
The mind of the disciple is no more merely chitta – it is now Chittie!.
It is able to penetrate any form or substance, even the most opaque or
hardest, including all body/brain systems in all of Brahmanda, and to
know the state of any form or substance from the dim past to the
distant future.
But if the disciple were to feel that he or she has arrived or if use
of any faculty were used for performing miracles (except for very
speci c reasons), Ishvara would block all further progress. The
disciple may have to start afresh in a new life from the very beginning.
This is a warning from the Sage because almost all, at some time or
the other, fail to desist from demonstrating their super-powers.
III (39-40). Before we understand these next sutras our mind
must be clear as to what is prana and what is vayu and their use in the
body/brain system. Prana is found everywhere, in free state as well as
in conditioned state, within and around the objective forms in all of
Brahmanda. We see matter forms everywhere and they do enclose
prana but such con ned prana becomes degenerate prana and are
known as vayus. Prana comes in seven grades. The 1st, 2nd and 3rd
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grades of prana are free states, the 4th state is partly free state and the
5th, 6th and 7th are degenerate states within matter forms and are
known as vayus. These last three degenerate states also have their
counterpart free prana that are not enclosed in the forms of matter.
The egg of Brahma – Brahmanda or the Bubble – is enclosed or
surrounded by laxman rekha, the major Ring-pass-not. The latter is
made up of the 1st grade of prana or cosmic impulses and is beyond
Chittie in power. Hence Chittie cannot break through it. It forms the
shell of the egg of Brahma! This Ring-pass-not is known in the shastras
as Mahakala. The 2nd grade of prana or cosmic impulses forms Chittie
which interpenetrates and sustains all the three universes and their
contents; more often we know Chittie as mere space!
The 2nd and 3rd grades of cosmic impulses or prana, in various
degrees of potency, are made use by humanities in Svaha and to some
extent in Bhuvah. The 3rd and 4th grades of prana, in varying degrees
of potency, are made use of by humanities on the lower sub-stages of
Bhuvah. In Bhuh, the 7th grade of prana prevails everywhere in the
mineral kingdom, the 6th and 5th grades of prana are made use of by
the vegetable and the animal kingdom everywhere in the physical
universe. All this is not strictly allocated and depends on many other
factors. Thus, all the three kingdoms – human, animal and vegetable –
make use of 5th, 6th and 7th grades of prana in varying degrees of
potencies.
Man of matter normally does not go beyond using the 5th grade;
some evolved human beings do make use of prana of the 4th grade in
low potency and very rarely in high potency. Yoga abhyasa –
especially Yoga Sutra of Sage Patanjali, through exposition and by
practices that are parallel with each rearranged book – demonstrate
how to make use of 4th, 3rd and even 2nd grades of prana. Such
human beings become mahayogis and maharshis. The basis, of course,
is the pattern of 3SRB.
Normally human beings are not conscious of these imprisoned
pranas that have degenerated into vayus. These pranas are essential to
all life everywhere in the universe. In deformed and improper
conditions, these pranas occupy the spaces inside the human and / or
other life or forms and carry out their allocated functions. By higher
practices as given in the Yoga Sutra, these vayus can be regenerated to
become stronger in potency like the counterpart free pranas of 7th,
6th, 5th and 4th grades and, with greater e orts, even of 3rd and 2nd
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grades. This is the way inner mutation and genetic engineering was
undertaken and practiced in India thousands of years ago! The main
knowledge is contained in hatha yoga and tantric manuals, and in
svara-nadi shastra. The Yoga Sutra have extracted from them the best
and the minimum required.
The ve primary vayus are prana, udana, samana, apana and
vyana; there are also ve subsidiary vayus. The pancha pranas revolve
in their respective areas. To establish control over them is the science
of yoga. In this respect, 3SRB at three di erent intensities, through
methods and techniques as shown, is a very vital and powerful
weapon. Important for practice are the rst three. They have their
corresponding centres in the brain and in the spinal column at the
level of the chakra. When prana intake is directed to the various force
centres of the brain as well as of minor brains, their accelerated action
sends impulses that rise up to the cavity of the brain. When re ned,
udana vayu becomes potential free prana working in the brain in the
region of the thalamus, the hypothalamus and the silent area;
modi cations and oscillations are totally controlled thereby.
When re ned udana reaches the higher centres of brain, spiritual
will develops at muladhara and swadhisthana (1ó2) for achieving
perfection in yoga. The parasympathetic system, which is more or less
dormant, is fully activated and sympathetic system is greatly re ned.
The rhythmic movements activate the medulla oblongata, drive away
lethargy of mind, discord and ailments in the body, and cleanse the
lower psychic nature in the body/brain system. It becomes a
dependable shield against fear and doubt, the worst enemies of
mankind, totally cleansing the manipura chakra or solar plexus area.
Once again, it must be understood that, unlike all pranayamas
and breathing exercises, both normal and accelerated 3SRB have
inhalation longer than exhalation. 3SRB is a very special pranayama –
normal 3SRB is correct and rhythmic breathing that should replace
our present wrong breathing for all twenty-four hours and remain on
guard for the individual, preventing false or harmful modi cations
and oscillations.
This short, preliminary introduction will help us appreciate III
(39-40). We have just completed the rst circuit of the pathway or
meridian. We have noted prana direction to chakras above vishuddhi.
This re nes udana vayu to prana state. The disciple who has passed
this stage will not drown in water, the thorny path will cease to come
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his way in life, he is free from karma (the mire) – a normal person, so
to say, lives in mire and the thorny path, though in the objective
world he may be well placed in life – and conscious out-of-body-
experiences are possible. Samana vayu, which links vishuddhi to
manipura, when re ned, transforms the symbolic ame into a roaring
re, i.e. from mere contact with Ishvara to identify and being as one
with Ishvara. Apana and vyana are also re ned and will result in
perfect physical, mental, emotional and psychic health.
A sensitive endless lm that works in place of the registration
area with the I-E-S-M centres, registers and translates all higher
experiences and makes the registration area aware of the same later.
This we have mentioned earlier as a dream state.
III (41-42-43). We have already mentioned four grades of sound,
para-nada, pashyanti-nada, madhyama-nada and vaikhary-nada. These
exercises and techniques make it possible to bring into use madhyama
and pashyanti grades of sound as and when required. When all these
internal changes take place, akasha or space or actually an inner ear
is developed to enable registration of the vibrations of madhyama
and pashyanti grades of sound whereby we can understand the
Bhuvah and Svaha universes; otherwise we shall remain deaf to
these universes.
When certain practices are ful lled, the body/brain system will
comprise matter of all grades, those which science knows and does
not know at present, i.e. matter of molecular and mental bodies. One
is thereby consciously able to make use of these bodies to experience
both our physical universe and the other two universes, i.e. to be
anywhere instantly at will, overcoming gravity, electromagnetic
elds and other greater and lesser forces in the three universes. That
state is now reached when one who can bring about conscious death
and conscious birth and thus incarnate in any of the three universes.
Such a person is fully illuminated and free of all the three bodies,
nirmanakaya, sambhogakaya and dharmakaya and, so, is really
discarnate.
III (44-45-47-48). The ve elements are earth, re, water, air
and akasha (space). The basic quality of earth is smell, of re is heat,
of water is liquidity or ow, of air is movement and akasha as space, is
all-pervading nature. Each of these ve elements has to be examined
for ve distinct states: (i) the gross form, (ii) the quality, (iii) its
composition, (iv) its extent and (v) its purpose. The human being as
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an object incorporates all the ve elements: it has the properties of
earth, of re, of air and the soul, Ishvara, is all-pervading. One
pointed meditation - ‘perception without judicial reasoning’, the
ability to know without learning and without reasoning and yet to
arrive at a more correct solution-gives the disciple answers to all these
ve states.
How is the disciple able to know by use of perception? He or she
is able to enter into and see the structure of an object or human
being—by breathing and thinking in a synchronized manner, and all
this is done instantly. Therefore, he develops the ability to be as small
as an atom, to ow as freely as water, or to be free anywhere like air,
and Ishvara is all-pervading. Such a disciple is free from all bodily
hindrances, from within and without, and shows bodily perfection.
We know that sense organs are not the senses themselves just as a
wire is not the electricity it carries. Like electricity owing in the
wire, the ow of the senses (impulses) is created by a speci c group of
incoming impulses, which excite a particular sense organ when they
reach it. Here the Sage is talking about the senses and mastery over
this ow of incoming impulses.
If we refer to the diagrams, we note that the incoming impulses
make persons on diagrams I and II act impulsively without control. In
stage II, e orts are made to control this, but fail, while in stage I no
e orts are even made. In diagram IIIa, control over the incoming
impulses comes slowly. In IIIb, the incoming impulses are made to
pass via fresh side-channels, not over the memory pools or even over
the top of the brain as happened earlier—in this way the power of the
incoming impulses and of memory is broken, for unless these two
unite, no thought is formed.
Finally, in diagram IIIc, the inner synchronization and direction
of prana gains total control of the senses. The Sage is talking about
such a disciple and as noted in III (45), total perception allows the
disciple to know the particular quality of the incoming impulses, the
sense of personality and the purpose, not only of oneself but of any
other life form too. The states referred to in III (45-47) are di cult to
describe—they are to be experienced. If at all something can be said,
it is that the yogi is omnipresent, instantaneously, like Chittie—being
anywhere in the universe, with mastery over all the elements and
with perception, i.e., seeing and knowing faultlessly without the aid
of sense organs!
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 III (50-51). Isolated unity is, or should be, the ultimate state of a
disciple. In spite of enormous powers and abilities, a ‘passionless
attitude’ leaves the disciple unmoved to make use of the powers
gained and thus be free from the bondage of these powers, the use of
which carry ‘seeds of bondage’. He thus attains to the most enviable
state, that of ‘isolated unity’. This is the height of perfection. The
disciple lives the ordinary, earthly, objective life as a normal
householder, showing no signs of being other than very ordinary; he
or she is alone to himself or herself, yet no one would know or even
suspect such possibilities in that ordinary-looking person.
From the viewpoint of our present state, life in Bhuvah or Svaha
may appear as life in heaven, but a true disciple does not want the
bondage of any heavenly type of existence either—as the Sage urges,
‘entire rejection of all allurements, even the celestial’. Brain in Bhuh,
manas in Bhuvah and buddhi in Svaha are needed along with chitta for
existence in any of the three universes. So some stray group of
incoming impulses combining with indestructible past memory could
conceivably still germinate at any given point in time, or as the Sage
warns, ‘the recurrence of evil contact remain possible’.
III (52-53). Time is power, it has power over mountains and
oceans, over kings and empires. It is ceaseless in its march and has
seen and caused everything to happen. It is measured by the inner
computer clock that is set in every human brain besides many others
set in the body/brain system also. Each mind-modi cation is a
fraction of a pulse beat and keeps winding and moving the inner
clock. We are never free from modi cations except in deep sleep. In
deep sleep, since the clock is not moved at normal speed, we are not
conscious of time, and we sometimes express this by saying that a few
hours appeared to pass like a few moments. So as long as this inner
clock is kept ticking by our modi cations, we are conscious of time;
since time and space go together, we become conscious of space and
distances too.
In stages IIIb and IIIc, modi cations do not take place since
memory and incoming impulses do not meet to form them. So the
inner clock is not moved and a totally di erent dimension of time and
space is experienced. This too has to be experienced, it cannot be
described. The disciple now practises the understanding of how each
moment occurs—each moment as the ‘Eternal Now’. The disciple has
already developed the discriminative faculty, total perception. This is
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a very advanced practice, in which normal sense organs or senses are
not involved.
What the disciple can do at this stage is described by the Sage.
The disciple knows through total perception the state and imbalance
of the qualities of each species, whether human beings or lower life
(including vegetation), at what point is such life on the ladder of
evolution, how much help can be given, etc.
Book IV (5-6-15). We have to maintain a strict di erence
between our understanding of Consciousness and awareness.
Awareness is of the body/brain system, Consciousness is Divine
Fragment – Ishvara. All terms like semi-consciousness, un-
consciousness, super-consciousness in the current literature are at
most appropriate descriptions of shades and levels of awareness
only—if intended as anything more, they are false and meaningless
terms derived out of ignorance. Consciousness never changes;
awareness, like the moon, can uctuate between new moon and full
moon.
Each Divine Fragment—Ishvara—is the same Cosmic
Consciousness. Divine Fragments are of four types: humans, planets,
suns or stars and galaxies. Only the external coverings are so very
di erent and are often changed. All free Divine Fragments can merge
into and re-emerge from Divine Wholeness, which is One only and so
can become Many, but this is not multiplicity. All Divine Fragments
and Divine Wholeness is One inseparable One, all the Many and the
One being intangible. Each Divine Fragment is responsible for the
outer covering; so we see the tangible many, but all such tangible
many have actually one Consciousness—the source is Divine
Wholeness, Tapah. The Sage has said a very great truth in one line!
The intangible is always the cause of the tangible. All thought
images are responsible for producing external forms with all their
contents and thereby for creating karma. Once the tangible conscious
brain is formed, it works non-stop and is responsible for all created
karma. But when the conscious brain and individual mind work
under the guidance of Ishvara no karma is created. Whatever had been
created earlier was either latent or potential, i.e., capable of
producing results. Now all such karma is set aside—normal 3SRB for
all twenty-four hours is the best protection from all possible harm
from the workings of karma, whether physical, mental, emotional or
psychic.

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 Consciousness is Self (Ishvara), form is the result of Purusha
acting on prakriti. One consciousness as Ishvara is the cause of
innumerable forms through eternity as man of matter, just as one
Consciousness, as Divine Wholeness, is the cause of innumerable
Divine Fragments; but with the di erence that Divine Fragments due
to their ability to merge and reemerge do not create multiplicity.
Though each external form may seem very much the same, the
relationship consciously established with the Consciousness—Ishvara
within—ranges between zero and in nity, i.e., the level of awareness
of the external man of matter can be totally di erent. Prakriti re ects
just this inner form, the quality of the relationship existing with
Ishvara within, the play of Radhe-Krishna.
Refer to IV(5) earlier. In true yoga abhyasa one is taught to
di erentiate between brain and mind involved with brain processes.
Mind not involved with brain processes is chitta as part of Chittie,
acting as a ‘catalyst’ only, and is di erent from mind-stu , which is
mind involved with brain processes. Ishvara is simply ‘witness’ in the
early stages and later is the ‘Lord of the mind’, as also of chitta as
In nite Mind. Relationships can be established between all these
important factors.
When all these facts are separately experienced and realized rst
hand, the disciple can remain totally isolated, even when in a crowd,
in his own plane of total awareness yet at the same time can live and
mix with the crowd as an ordinary person. Isolated unity is the
highest achievement and reward of a disciple, a condition which
makes the stages dharana, dhyana and samadhi appear far too
elementary!
IV (29-30-31-32-33-34). At each stage the Sage incessantly
cautions us. Earlier he warned us when the matter of siddhis came up.
Then came the question of enjoyments in highest heaven, in
dharmakaya, and he warned us; now nally comes the height of
isolated unity and again he warns us. At this stage, he asks us to
develop non-attachment even towards illumination lest we may play
with our new found toy! A person is now about to step into Mahakala,
the Maha region of all akashic records of all individuals, races,
societies and empires of all time in all the three universes, which can
be examined and studied. One then ‘becomes a Buddha’! Even here
the Sage asks us not to tarry! He insists we break through the Bubble,
i.e., pass on beyond Mahakala to reach our celestial Home of the
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Divine Fragments – Tapah and Jana. But before a person can do this he
must perform two important acts and the sutras that follow indicate
what is to be done. The person has become a Buddha, having
destroyed all karma made memory helpless and freed from all
hindrances and obstacles. He knows everything worth knowing!
At this stage, having done everything, nothing further seemingly
remains to be done. The imbalance of qualities has been restored to
perfect balance so there is no cause for existence. As in III(52), the
Sage says that time, which is the result of each modi cation of the
mind creating its awareness, has also been left behind and the
individual is in the constant ‘now’.
What then is/are the nal important act(s) left undone even after
becoming a Buddha? One is required to create para-nada consciously,
and with its help completely disintegrate the three permanent seed
atoms as well as destroy the causal body holding these three seed
atoms so that no roots whatsoever are left of one’s existence in the
three universes.
We have noted earlier that Consciousness is One—Divine
Wholeness. All Divine Fragments are one and can merge into and re-
emerge from Divine Wholeness and from one another. But this
requires the total dissolution of the vesture of Ishvara before merging
is possible. The ‘spiritual Consciousness’ is One and the Divine
Fragment free from all bodies and all thinking instruments, all
qualities and all karma, can merge into Divine Wholeness and re-
establish the original state as in Janah and Tapah, leaving behind and
penetrating the Bubble that is called Existence or Brahmanda. With
the help of para-nada this vesture is destroyed to regain the original
status of free Divine Fragment, but only when the three seeds atoms
are disintegrated. And when the vesture is destroyed, nothing further
remains to be done – the return to our Source, the journey Home, is
complete!
C. PHASE VI EXPLAINED
In our body/brain system there are two blood circulations:
(a) The larger circulation or the entire pathway—the heart
pumps fresh oxygenated blood to all parts of the body and
the dirty deoxygenated blood returns to the heart to be
cleansed. This is accomplished through a network of
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 arteries, capillaries and veins.
(b) The smaller cardiopulmonary circulation—the heart pumps
this dirty blood to the lungs where it is cleansed and
oxygenated and returns to the heart. The heart then pumps
this clean blood back to all the parts of the body.
In similar fashion, there are two controlled pathways for prana
circulation through, a set of nadis in the vital body. The smaller
circulation is at (1ó2)—this plays the part that the cardiopulmonary
circulation plays, cleansing and regenerating prana for proper
circulation and is set to the rhythm of normal 3SRB. Thereafter, the
larger pathway or circulation linking the chakras is practiced and
established at normal 3SRB. Whether the entire circuit is established
or not, intake of fresh prana at muladhara or swadhisthana, its rise
through ida or pingala, and its elimination through the left or right
nostril continue unabated.
In the beginning, of course, we cannot go over the entire
pathway. We have to cleanse each force centre over a period of time,
and also accumulate su cient force at each force centre during that
period. Each time we must return to (1ó2) to regenerate and cleanse
the prana in order to begin afresh. (1ó2) play the very vital role of
lungs for the prana circulation. Without this blood and prana
cleansing, our physical and vital bodies would not survive for more
than a few moments.
D. PHASE VI : THE PROGRAM OF SUB – STAGES
Now we shall begin the exercise in phase VI:
(1) We start with ten minutes of normal 3SRB. This is done in
the usual posture as in the previous phase, sitting cross-
legged on the oor, hands at the back, palms touching the
oor.
(2) We go over to fast 3SRB for twenty minutes with all the
movements properly synchronized, viz. at the count of 3, the
shoulders are high, the breath is full, the elbows straight, the
perineum and lower abdomen pulled in; the breath is
forcefully thrown out during counts 5-6 while the perineum
and lower abdomen are released abruptly at 5. All these
movements should by now have become rhythmic and
automatic.
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 Keep the ame, the symbol of Ishvara (Om) in the centre of
the forehead all through the exercise. Also visualize the
rotation (1ó2). You will be able to do this if you have
diligently practiced the upgrading exercises. But do not
practice the rotation at (1ó2) yet.
(3) We now go over to intermediate 3SRB for ten minutes
performing all that is stated in step 2 above.
(4) Now lie down, legs and arms apart and relaxed, and
continue with normal 3SRB for ten minutes. Continue
observing both the ame at the forehead and the rotation at
(1ó2)—do not practice the rotation yet, just observe.
(5) Do not get up. Pull the knees up to the chest, hold them with
both hands, raise the head and press the chin to the hollow
of the neck. Do fast abdomen breathing as in the second
re ning exercise for three minutes.
Release the knees, rest the head on the oor and relax. Shake the
head gently from side to side and knock it gently on the oor a few
times. Continue with normal 3SRB. Open the eyes and get up slowly.
The exercise in phase VI is now over. There is no repetition of this
phase, it is to be performed on alternate days with the full set of
re ning exercises on the intervening days in the following order: 1-2-
3-4-5-6-3-2-1. Unless phase V and the program of stages is
satisfactorily completed, do not practice phase VI.
Note that all the sub-stages detailed below are to be carried out
in the same manner as the stages in phase V – the particular sub-stage
is introduced after step 3 and followed by steps 4 and 5 to complete
phase VI. Sub-stage I has already been carried out as stage 3 in the
regeneration, rotation and correction of prana in phase V, so it need
not be repeated here. It is presented here again only for coherence and
completeness.
The proper program for sub-stages, with the details for each sub-
stage is as follows:

Sub-Stage 1 : (1ó2).

Rotate prana anticlockwise in (1) for 12 normal breaths (one

minute) or 12 rounds.

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 - go over to (2) and rotate clockwise in (2) for 12 normal breaths
(one minute) or 12 rounds, and
- return to (1).
Repeat this complete cycle for 30 minutes in the rst month. In
the 2nd and 3rd months there is no waiting either at (1) or at (2), i.e.
take only one round instead of twelve rounds. Beginning at (1), take
one round anticlockwise (requiring 1 normal breath), then go over to
(2) and take one round clockwise (requiring 1 normal breath) at (2),
and come back to (1). Continue this for 30 minutes in the 2nd month.
When this can be done comfortably, increase the speed so that the full
circuit is traversed several times in one normal breath. That is, begin
with one round anticlockwise in (1), go over to (2), rotate one round
clockwise in (2) and return to (1), all in one breath. Begin with one
round of the circuit in one breath and, in the 3rd month, increase in
gradual steps to three, ve and ten rounds of the circuit in each
breath. Visualize the push of prana with each breath. At the end of the
third month, proceed to …
Sub-Stage 2:
Begin by doing the 1st sub-stage for 12 normal breaths (one
minute), then
- in 1 normal breath reach manipura, and rotate anticlockwise in
manipura for 36 normal breaths (three minutes), and
- come down to (1ó2) in 1 normal breath.
This completes one cycle requiring a little more than 4
minutes totally. Practice 3 cycles in the 1st month, 5 cycles in
the 2nd month and 7 cycles in the 3rd month. At the end of the
3rd month, proceed to …
Sub-Stage 3:
Begin by doing the 1st sub-stage for 12 normal breaths (one
minute), then
- take 1 normal breath to reach manipura, and rotate
anticlockwise in manipura for 12 normal breaths (one minute)
only.
- take 1 breath to reach anahata, and rotate clockwise in anahata
for 36 normal breaths (three minutes), and

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 - now come down to manipura in 1 breath, and rotate
anticlockwise in manipura for 12 normal breaths (one minute),
and
- come down to (1ó2) in 1 normal breath.
This completes one cycle requiring about 6.5 minutes. Practice
3 cycles in the rst month, 5 cycles in the 2nd month and 7
cycles in the 3rd month. At the end of the 3rd month,
proceed to …
Sub-Stage 4:
Begin by doing the 1st sub-stage for 12 normal breaths (one
minute), then
- take 1 normal breath to reach manipura and rotate
anticlockwise in manipura for 12 normal breaths (one minute)
only.
- take 1 normal breath to reach anahata and rotate clockwise in
anahata for 12 normal breaths (one minute) only,
- take 1 normal breath to reach vishuddhi and rotate clockwise in
vishuddhi for 36 normal breaths (three minutes), and
- now start coming down to anahata in 1 normal breath and
rotate clockwise in anahata for 12 normal breaths (one
minute) only,
- come down to manipura in 1 normal breath and rotate
anticlockwise in manipura for 12 normal breaths (one minute)
only, and
- come down to (1ó2) in 1 normal breath.
This completes one cycle requiring 8.5 minutes. Practice 3
cycles in the 1st month, 5 cycles in the 2nd month and 7 cycles
the 3rd month. At the end of 3rd month, proceed to …
Sub-Stage 5:
Begin by doing the 1st sub-stage for 12 normal breaths (one
minute), then
- take 1 normal breath to reach manipura and rotate
anticlockwise in manipura for 12 normal breaths (one minute)
only,
- take 1 normal breath to reach anahata and rotate clockwise in
anahata for 12 normal breaths (one minute) only,

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 - take 1 normal breath to reach vishuddhi and rotate clockwise in
vishuddhi for 12 normal breaths (one minute),
- take 1 normal breath to reach taluka and rotate anticlockwise
in taluka for 36 normal breaths (three minute), and
- now start coming down to vishuddhi in 1 normal breath and
rotate clockwise in vishuddhi for 12 normal breaths (one
minute) only,
- come down to anahata in 1 normal breath and rotate clockwise
in anahata for 12 normal breaths (one minute) only,
- come down to manipura in 1 normal breath and rotate
anticlockwise in manipura for 12 normal breaths (one minute)
only, and
- come down to (1ó2) in 1 normal breath.
This completes one cycle requiring about 10.5 minutes.
Practice one cycle in the 1st month, two cycles in the 2nd
month, and three cycles in the 3rd month. At the end of the 3rd
month, proceed to …
Sub-Stage 6:
Begin by doing the 1st sub-stage for 12 normal breaths (one
minute), then
- take 1 normal breath to reach manipura and rotate anticlockwise
in manipura for 12 normal breaths (one minute) only,
- take 1 normal breath to reach anahata and rotate clockwise in
anahata for 12 normal breaths (one minute) only,
- take 1 normal breath to reach vishuddhi and rotate clockwise in
vishuddhi for 12 normal breaths (one minute),
- take 1 normal breath to reach taluka and rotate anticlockwise
in taluka for 12 normal breaths (one minute), and
- take 1 normal breath to reach sahasrara and rotate
anticlockwise in sahasrara for 36 normal breaths (three
minute), and
- start coming down to taluka in 1 normal breath and rotate
anticlockwise in taluka for 12 normal breaths (one minute)
only,
- come down to vishuddhi in 1 normal breath and rotate
clockwise in vishuddhi for 12 normal breaths (one minute)
only,

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 - come down to anahata in 1 normal breath and rotate clockwise
in anahata for 12 normal breaths (one minute) only,
- come down to manipura in 1 normal breath and rotate
anticlockwise in manipura for 12 normal breaths (one minute)
only, and
- come down to (1ó2) in 1 normal breath.
This completes one cycle requiring about 13 minutes. Practice
one cycle in the 1st month, two cycles in the 2nd month and three
cycles in the 3rd month.
These six sub-stages have completed cleansing, regenerating and
putting in proper rhythm all the power centres right up to sahasrara.
We have ascended and descended via the same route touching all the
negative power centres. Only after this cleansing and regenerating
work is over can we rotate prana in the entire pathway or meridian-
whilst coming down, we shall now touch all the positive power
centres as will be shown next.

E. THE COMPLETE PATHWAY

When the practice of each of the sub-stages, especially the sixth,

has been perfected over three months, with each sitting including all
the steps of phase VI, one is then ready for circulation of prana in the
entire pathway or meridian.
For this practice, always begin with phase VI proper. After the
3rd step carry out the 6th sub-stage up to sahasrara only. The
downward journey can now begin from sahasrara via bindu, ajna,
vishuddhi, anahata and kundali to (1ó2). Bindu is located slightly in
front of and to the left of sahasrara (the thalamus), which is about
three centimetres below the crown of the head; ajna is at the centre of
the forehead just above the meeting-point of the eyebrows; and
kundali is to the left of manipura, though much smaller in size than
manipura. On the downward path, the two rotations at vishuddhi and
anahata are now practised as one clockwise rotation. Rotation of
prana in each of the intermediate positive force centres is for three
minutes or 36 normal breaths in clockwise direction as we descend. In
the 2nd and 3rd months and thereafter, rotate for one minute or 12
normal breaths only in all the positive force centres.

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 So we begin:
- rotate anticlockwise in sahasrara for 12 normal breaths (one
minute), and
- proceed to bindu in 1 normal breath and rotate clockwise in
bindu for 36 breaths (three minutes),
- proceed to ajna in 1 normal breath and rotate clockwise in ajna
for 36 breaths (three minutes),
- proceed to vishuddhi (via bindu, sahasrara and taluka) in 1
normal breath and rotate clockwise (a single rotation only) in
vishuddhi for 12 normal breaths (one minutes),
- proceed to anahata in 1 normal breath and rotate clockwise (a
single rotation only) in anahata for 12 normal breaths (one minute),
- proceed to kundali in 1 normal breath and rotate clockwise in
kundali for 36 normal breaths (three minutes), and
- come down to (1ó2) in 1 normal breath.
This completes one cycle of the pathway. No repetition is
necessary; it may be performed not more than twice a week. After one
full cycle is over, complete the session with steps 4 and 5 of phase VI.
After three months of practice, the time for completion of one
circuit should be brought down to 12 normal breaths or one minute:
one breath to cover (1ó2), one breath each to reach and complete
each of the centres in order on the upward and downward journeys
ending at (1ó2) again. The entire circuit is to be practised in this
manner for an additional three months. This much is to be done
consciously.
Thereafter, much will depend on the individual’s determination
to increase further the speed of traversing the circuit. But only the
divine grace of Ishvara will make it happen! Sutra II (52) says,
“Through this, that which veils the Light is gradually removed,” must
be experienced and is most essential from stage 4 onward. Nothing
should be practised unless inner vision and luminosity has set in,
otherwise the disciple has not been accepted‒this is the very point of
rejection by Ishvara. The reasons for this must be searched for and
honest practices must continue in all sincerity.
Remember from phase IV onward to keep the ame in the mind’s
eye constantly. This ame is the symbol of the Divine Fragment
within, in whose presence you are practising. Ask for guidance and

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help and practice the phases, the stages and sub-stages and the entire
pathway with full veneration.
F. THE EFFECTS OF PRANA ROTATION
The following are the e ects of conscious prana rotation when
going up, stage-by-stage, through the negative and positive force
centres, beginning from (1ó2) and proceeding through manipura,
anahata, vishuddhi, taluka and up to sahasrara. The elaboration of
e ects here will allow the individual to know and con rm for oneself
that each stage has been practised properly. Please do not read these
e ects beforehand‒one may check with them only after practising
properly at each stage for three months or more as required. If the
e ects do not tally with experience, keep practising sincerely at that
centre only.
When prana rotates automatically anticlockwise at (1)
muladhara nothing is experienced. When prana rotates automatically
clockwise at (2) swadhisthana, nothing is experienced. Further, with
wrong automatic circulation of prana from (1) to (2) and back to (1)
(1ó2), nothing is experienced. This, of course, is before the sadhana
begins.
But when prana rotates, with the synchronization of breath in
the rhythm of normal 3SRB at 12 cycles, anticlockwise in (1) and
clockwise in (2) and the circulation between (1ó2) is like the gure
of 8 standing diagonally‒this rotation is correct. One must properly
visualize the push of prana with each breath. Over a period of more
than three months of this practice, one experiences peculiar
sensations, often unpleasant.
Right at the anal opening one will feel a painful thrust upward‒it
may be for a moment or may last for three to ve seconds. This is
experienced at (1) not during practice but when one is busy with
normal life. There are mild to intense cramps from toe to calf and
from the thighs to the lower spine. Continue with the exercise. In
men, the sex organ will often remain in an erect position and
discharge at night during sleep. Do not feel guilty or remorseful if that
happens at (2). In women, those who have passed their menopause,
or are in menopause period, may encounter the symptoms of
menstrual period returning. Younger women will get more pain and
increased ow during their periods at (2). All this will settle
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down‒continue with the exercise. After such unpleasant experiences,
one experiences a mild electrical shock wave passing between (1ó2)
as if an electrical wire has been connected. There will be a sensation
as if a y or an ant is creeping along and one will try to clear oneself
using one’s hands over these areas. Though these sensations are on
the surface of the skin, they are actually tremors in the region of
(1ó2).
When prana rotation takes place at manipura in the 4th stage, one
feels a constant mild pain in solar plexus region, vomiting at times for
no apparent reason, and intense brooding and/or dreams of a
frustrating or fearful type. These too will all pass away.
When prana rotation proceeds to anahata in the 5th stage, one
will experience angina-like pains while the pulse and/or blood
pressure may also increase temporarily. Here too, brooding and/or
intense fearful dreams will be experienced. All this is due to cleansing
of each negative force centre and will pass away.
When prana rotation proceeds to vishuddhi in the 6th stage, one
may at rst experience more need for food and drink, more heat in the
body, and loss of voice in some cases. All this will pass away as
accumulated negative vibrations (granthis) are cleared away.
Cleansing is ever a painful a air, especially inward cleansing.
When prana rotation proceeds to taluka, one may at rst feel the
need for more sleep and one nds oneself falling asleep easily, even
during the day. One avoids reading even if one is fond of reading. In
some cases, acute headaches will be experienced. One will experience
pinpricks all over the body. As at (1ó2) one will experience
movements on the skin of the face as if a y/or an ant is creeping
along. All this will also pass away.
When prana rotation proceeds to sahasrara in the 7th stage, one
feels very miserable, frustrated and depressed. All the incidents and
events that one would like to forget come up before the mind’s eye.
Due to inattention, one’s work in the o ce and at home su ers and
there are chances of accident on the road. Driving and walking on
public roads should be done very carefully. But all this will also pass
away.
Further, a few physiological e ects can also be elaborated here.
Upon reaching manipura from swadhisthana during the linking
substages before the circuit is complete, a peculiar sound is heard
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loudly and clearly above the ears on both sides of the mid-brain. It is
best described as that of an express train whizzing past at high speed.
It is sometimes mistakenly called the hissing of the awakening
kundalini shakti; this cannot be so since kundalini makes no sound or
noise. This sound is heard till all the negative centres on the upward
pathway are linked and before the rst circuit is completed so that
higher practices can begin. Before the rst circuit is completed, when
practising at each chakra during pratyahara stage, sounds of that
particular chakra with kaleidoscopic colour imprints are experienced
on the retina even with the eyes closed. Once the speed of revolution
within the completed circuit reaches one per minute, these
experiences of sound-colour-images progressively diminish. Now a
fresh physical sound is heard clearly over the noises of the outside
world, registered at the top of, and midway between memory pools
shallow and deep of the brain. It is like the gurgling of a large body of
water falling over a small height and fades away as the speed of
revolutions in the circuit is increased from one to sixty per minute.
After practising the closed circuit at one revolution per minute,
increase in speed comes only through the grace of Ishvara for
accepted disciples and can stop at any point depending on the
worthiness of the disciple. This is the education in higher grades of
sound under the protection of Ishvara, from higher vaikhary to
madhyama to pashyanti to, nally para-nada. One is no longer aware
of the physical body and surroundings, one is made to stop by an
inner feeling. With better progress, one intuitively gets the idea of the
speed of rotation.
As the speed of revolution in the closed circuit is increased, on
nearing 600 revolutions per minute, depending on the actual speed
sounds like that of one’s heartbeats or of a swiftly rushing stream
heard from a short distance, or like the humming of bees can be made
out on concentrating. On nearing 1800 revolutions per minute, the
surface of the physical body feels as if it is receiving electrical tremors
and the esh keeps vibrating. When one is awake and working, these
tremors can be heard and felt at the navel, but when awake and
resting they seem to spread from the naval towards the heart. At this
stage, manipura is entirely deadened, the animal nature in man can no
longer be traced‒all such memory patterns have been erased from
memory pools shallow and deep. True inner detachment now takes

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place. All this, again, is understood more by intuition than through
the sense organs.
On nearing 3600 revolutions per minute, one gets an unbearable
piercing feeling from bindu to muladhara as if a vertical shaft only
fractionally wide has been drilled-a deep, soundless, inaudible but
intuitively experienced sound. As it slowly fades away, there is no
feeling in or of the body and a total silence, a feelinglessness of sorts,
prevails. Then, as the speed of revolution drops back to zero, all that
was earlier experienced comes back as one regains the normal
phenomenal experienced of Earth life. All this is but inadequate
language to describe and convey---it is all felt and heard by intuition
rather than through, the sense organs, which are no longer involved.
Only after repeated experiences can these subtle, super-fast
experiences be properly recorded.

G. SUMMARY
The practices shown in this rearranged Book are very advanced
and must be performed only under the guidance of one’s Ishvara. If
the disciple, having called upon his or her Ishvara has not succeeded
in having darshan of Ishvara, who takes an external objective form, he
is advised not to proceed further. This form that Ishvara takes is not as
per any ‘idea’ of Ishvara, the appearance is not a hallucination. The
basic strength and understanding of the disciple lies in the ability to
achieve spiritual reading, true perception and absolute adoration of
Ishvara. If this is not ful lled, the disciple has not yet been accepted by
the inner Ishvara. It calls for a greater personal search as to where the
disciple has gone wrong. Normally as a disciple develops, though he
may show no such attitude, he or she may feel superior or honest
spiritual reading may be coloured by reading into the private aspects
of other persons or devotion to Ishvara may not be total. Search is
necessary, honest search, for without full acceptance by the inner
Ishvara, further progress is not possible.
If accepted, the disciple’s state is perfectly described in III
(48)‒like In nite Mind, the disciple can be anywhere in the Universe
without actual movement, with perception independent of all sense
organs. But, at every stage, the Sage urges ‘a passionless attitude
towards this attainment and towards all soul powers’ – because these too
are a subtle form of bondage and total and absolute freedom is in the
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state of ‘isolated unity’ only. There is yet a further warning from the
Sage – since one lives the life of an ordinary householder, one may
infrequently have to come down to stage IIIa when the block at taluka
is open, so incoming impulses and memory have freedom to create an
unsuspected false thought frame. If this is guarded against and the life
of a householder is lived, great progress is possible.
Consciousness is One – Tapah, Divine Wholeness. Divine
Fragments are by the uncountable billions – but they do not form
states of multiplicity, for they can merge into and re-emerge from
Divine Wholeness. But, when these Divine Fragments take on outer
bodies in Existence, the idea of multiplicity prevails and these outer
forms are subject to karma.
Not content with various warnings, the Sage once again warns
when one has achieved the supreme state of ‘isolated unity’. He
advocates ‘non-attachment to illumination and isolated unity’. Then
the unimaginable happens – one is held dearly (as a mother holds her
infant child) by Divine Wholeness – Tapah, Gayatri Ma! All sheaths
have been puri ed and are to be dissolved; conscious death is to be
brought about. With that, nothing further remains to be done. All
modi cations and all oscillations are superseded. Qualities are
perfectly balanced. A time comes when the inner digital clock works
no more. It is then time to penetrate Mahakala to leave behind the
Bubble that is Existence and reach one’s spiritual Home.
For further study, the reader is given here a thought from Light on
the Path:
“Desire only that which is within you.
Desire only that which is beyond you.
Desire only that which is unattainable.”
“For within you is the light of the world-the only light that can be shed
upon the path.
Hunger for such possessions as can be held by the pure soul, that you
may accumulate wealth, for that united spirit of life, which is your only
true self.
Seek it by testing all experience, by utilizing the senses, in order to
understand the growth and meaning of individuality, and the
beauty of those other Divine Fragments which are struggling side by side
with you, and form the race which you belong.” ∞
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 The Steps to Separation of Bodies
“A being no larger than the thumb of man
Into a hidden region of the heart.
To face the pang and to forget the bliss,
To share the su ering and endure earth’s wounds.”
-Savitri

I (27-28) and IV (22): Ishvara, the spiritual man within, has a

name- it is Om. When pronouncing Om, take a deep breath, make the
mouth round and open and let the sound come out deeply as in Om m
m m‒the m of Om must shake the centre. During each exhalation,
rotate prana in each centre several times, clockwise or anticlockwise
as required, at the speed of 2 rotations per pulse beat (one second) or
120 rotations per minute. Through practice, experience the deep
shaking and vibration for 20-30-40 seconds. Feel the grinding-mill
sound of the chakra as a great push, so to say, is given to it. Sit
naturally on the oor in the posture of the phase exercises; perform
the hand and torso movements of the phase exercises smoothly with
normal 3SRB. Again, there are no exaggerated movements of the
head, torso, hands, lower abdomen and perineum.
Step I: Pronounce Om and experience the vibrations at vishuddhi,
both halves rotating clockwise. Prolong the pronouncing up to 40
seconds. Practise this rst step for fteen minutes daily for at least
one month.
Step II: Now practise the rst step for ve minutes and then
proceed to anahata both chakras rotating clockwise side-by-side.
Experience the vibrations in the chest. Prolong the pronouncing up to
40 seconds. Practise this second step for fteen minutes daily and
continue for at least one month.
Step III: Now practise the rst step for ve minutes and then
proceed to manipura; rotation anticlockwise. Sparks will y as some
negative aspects may still be residing here-experience the vibrations

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in the solar plexus region. Prolong the pronouncing up to 40 seconds.
Practise this third step for fteen minutes daily and continue for at
least one month.
Step IV: Now practise the rst step for ve minutes and then
proceed to (1ó2) muladhara – swadhisthana, the rotation-cum-
circulation forming the gure ‘8’ slightly elongated and standing
diagonally as before, Manipura may also vibrate as some residue may
be left over there, but take no notice of it and concentrate on (1ó2),
the perineum. Prolong the pronouncing up to 40 seconds. Practise
this fourth step for fteen minutes daily and continue for at least one
month.
We have taken care of the centres below vishuddhi. Now we turn
to the force centres above vishuddhi.
Step V: Now practise the rst step for ve minutes and then
proceed to taluka rotation anticlockwise. Experience the shaking
awareness in that region when done properly‒be careful, yet do it
vigorously. Prolong the pronouncing upto 40 seconds. Practise this
fth step for fteen minutes daily and continue for at least one month.
Step VI: Now practise the rst step for ve minutes and then
proceed to sahasrara, rotation anticlockwise, over the top of the brain
area. Vibrate sahasrara forcefully – experience the shaking awareness
in that region. Prolong the pronouncing up to 40 seconds. Practise
this sixth step for fteen minutes daily and continue for at least one
month.
In brief then, always begin each step at vishuddhi for ve minutes
and then go over to any of the negative or positive centres. At every
step, each exhalation must reach 40 seconds, each exercise must be
practised for fteen minutes daily and each step must be practised for
a month at least. Do not be anxious or in a hurry – these steps are the
foundation-stones for an eternity of progress. After six months or
more of cumulative practice for all the six steps, following the maxim
‘above all else, to thine own self be true’, which is never more apt than
here, proceed to the practice of steps VII and VIII. For these last steps,
sit naturally on the oor with legs crossed and back straight; the
movements of the phase exercises can now be dispensed with.
Step VII: Now pronounce Om m m m and simultaneously vibrate
all four force centres – vishuddhi, anahata, manipura and (1ó2)
muladhara – swadhishthana together. It takes good practice to shake
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all four together, but with patience and e ort, it will come. Prolong
the pronouncing to 40 seconds. Once the stage is reached when all
centres are vibrating together, thereafter practise for fteen minutes
daily for a month.
Step VIII: Now pronounce Om m m m and simultaneously vibrate
vishuddhi, taluka and sahasrara. It takes good practice to shake all
three together, but with patience and e ort, it will come. Prolong the
pronouncing to 40 seconds. Once the stage is reached when all
centres are vibrating together, thereafter practise for fteen minutes
daily for a month.
When practising from vishuddhi to (1ó2), the body will shake
from the neck to the perineum, manipura the most. When practising
from vishuddhi to sahasrara, there may be some knocking in the head
or a slight pain and headache in the rst few days. If you have
practised all the above eight steps and are con dent that each breath
is 40 seconds long, comfortably and properly executed, especially
steps VII and VIII, then you are ready for the main exercise – the last
and proper step IX.
Step IX: Up to this stage you could practise sitting on the oor
and during waking hours. This ninth step is to be done only in bed at
night as you are about to sleep. Before you begin the ninth step,
provide yourself with a bar magnet. Place it under your pillow, poles
pointing towards north and south. We must take proper care to
insulate the physical or secondary body once the primary separates
from it. Before you begin the exercise proper, practise normal 3SRB
for ve minutes, then repeat Gayatri mantra with normal 3SRB for ve
minutes, spacing one Gayatri mantra in two normal breaths:
“Om Bhuh-Bhuvah-Svahah tat savitur varenyam,
bhargo devasya dhimahi, dhiyo yo nah prachodayat. Om”
All this should take fteen minutes altogether while sleeping in
bed. Mark time as you begin this ninth step. It starts when you place
your head on the pillow and start normal 3SRB. As you begin,
mentally repeat that the purpose of doing this exercise is to know the
truth (Satyam), that may the inner spiritual man, Ishvara the
Gurudeva, guide and protect and that in a maximum of thirty minutes
I should be back in the secondary/physical body and totally jointed
with it again. You have in all fteen minutes for this.
For the proper practice, take a deep breath, pronounce Om m m m
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for up to 40 seconds with each breath and simultaneously vibrate all
the four negative force centres---muladhara, manipura, taluka and
sahasrara. Continue this for fteen minutes. It takes good practice to
shake all four centres together, but with patience and e ort, it will
come. Once the stage is reached when all the centres are vibrating
together thereafter practise for one month. If your earlier practises
have been proper, especially the seventh and eighth steps, your
primary body will separate from the secondary or physical. It may
take a few days or it may happen on the very rst day. While the
physical will be sti and immovable, the primary will be able to see
the secondary—it will be in a standing position at the feet of the
physical. At the end of thirty minutes, the primary will slowly come
back to the horizontal position and joint itself rmly to the secondary.
At this time take a deep breath, pronounce Om m m m for up to 40
seconds and feel the vibrating e ect now at all the positive force
centres, viz., vishuddhi, anahata, kundali, swadhisthana, bindu and
ajna. Continue this for about ve minutes and fall asleep with 3SRB
music and normal 3SRB.
Do not be anxious, afraid or emotional; take this as a practice
only, otherwise the separated primary body will drop back into the
physical and refuse to separate. Show no greed of prolonging this
exercise (it is better to set a timer for thirty minutes). Do not get
frightened or overjoyed if you experience separation of bodies, nor
sad or depressed if it does not happen for some time. For a month
repeat quietly—do not get fancy ideas or rationalize and do not be
adventurous, nor talk about this to another person. If you break any of
these instructions, you alone will be responsible for whatever else
that you may experience or can happen to you. Please note this
carefully. In fact, each one of you must give me an undertaking that
you will not deviate from these instructions. Do not follow any book
because no trained and experienced person has written on this
subject.
This one-month of repeated practice, experience and success
with the exercise means that the rst day of kindergarten has been
experienced. It kindles the hope that the individual who has come
thus far sincerely and honestly, without yearning for psychic powers,
will one day experience conscious death through normal 3SRB. From
the next month education in conscious sleep begins. After one month
of successful practice, when the primary comes back to the horizontal

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position, the physical will be able to see various force centres — what
we have termed conscious sleep.
Repetition of this exercise further connects the anticlockwise
whirl of negative centres. The wholly negative centres will remain
negative, but the partial ones, anahata and vishuddhi, have been made
wholly positive. Now the wholly positive force centres are
swadhisthana, kundali, anahata, vishuddhi, ajna and bindu; the wholly
negative force centres are muladhara, manipura, taluka and sahasrara.
The clockwise and anticlockwise whirling at the centres has a very
important and de nite function to perform. The function of negative
centres is to hold tight the secondary to the primary; the function of
the positive centres is to give buoyancy to the primary body-they
come into play and separation of bodies is experienced when the
tightly held centres open up and the primary body automatically
oats away. The positive force centres are to be linked, for which the
complete pathway exercises are very essential. Once the total
pathway is connected and all the force centres are linked, then
through the practice of this nal exercise all the positive force
centres, i.e., swadhisthana, kundali, anahata, vishuddhi and ajna, send
their combined force to bindu and the primary is able to function at
any distance from bindu—the resulting total force there is enormous.
For it is at bindu that the primary is connected to the secondary, not at
ajna or at taluka.
It is better if one does not proceed beyond phase IV of the phase
exercises, performed correctly and regularly, for thereafter a guide is
most essential. Then come the regeneration, correction and rotation
of prana (Book V, Part I) in phase VI, followed by phase VI and
substages I-VI (Book V, Part II). And nally, the steps I-VI, VII and VII,
and IV.

The Full Program in review:

(1) Phases I-IV in order.
(2) Phase V and stages 1-7 in order.
(3) Phase IV and substages I-VI in order.
(4) Steps I-VI, steps VII-VIII and steps IX in order. ∞

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 Epilogue

If you could be alone, totally alone—when you are not aware of

your body, when you are not aware of your breath, when sights and
sounds around you do not exist for you, though you may be in a busy
metropolis, when your brain and your self-mind have lost their
appetite to wander, when your ears cannot hear melodies, the music,
the noises and your eyes have ceased to see the colours, the lights,
when you are alone without your senses being able to make impact on
you, when a single lone star in wide empty space is not as much alone,
when black is not black enough before awful unfathomable
blackness—you are alone with the Alone, in true emptiness and
nothingness, when there is nothing to be done and nothing remains
undone—you have learnt the true meaning of the Yoga Sutra.
My salutations to my transcendental Master, my salutations to
Sage Patanjali.

Om Satyam Param Dhimahi!

“Then men and supermen shall be as one

And all the Earth become a single life.
This Earth shall stir with impulses sublime,
Humanity awake to deepest Self,
Nature, the hidden godhead recognize.
Thus shall the Earth open to Divinity
And common nature feel the wide uplift.”

— Savitri

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 APPENDIX I

The Preliminary Exercises

“And must confront the riddle of man’s birth

And life’s brief struggle in dumb Matter’s night.
Whether to bear with Ignorance and Death
Or hew the ways of Immortality.”
— Savitri

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A. THREE - STEP RHYTHMIC BREATHING

The three-step rhythmic breathing (3SRB) pattern is as follows:

1. Technique: both chest and abdomen are raised and lowered

together and equally. This means that the chest requires
more lling because of the ribs, while the abdomen must not
be blown up unnaturally.
2. Volume: the breath is full from neck to navel, i.e., the upper,
middle and lower abdomen are lled to normal capacity.
The quantum of air inhaled and exhaled is what is usually
normal to us, neither too much nor too forceful, since
normal 3SRB is not an exercise but a process of correct
breathing.
3. Rhythm: one complete breath takes 5 seconds or 6 pulse-
beats. The exact rhythm is to count 1-2-3 while inhaling and
5-6 while exhaling—4 is not counted. Note that inhalation,
unlike in other breathing exercises or pranayamas but as in
natural breathing, is longer than exhalation. This adds up to
12 cycles (or breaths) of normal 3SRB every minute. There is
no pause between breath in and breath out.

Begin by practising 3SRB to taped music and get acclimatized

to doing it in the conventional postures—lying down, sitting,
standing and walking. Increase the duration of practice by ve minutes
every fortnight until in six months time one hour of conscious 3SRB is
reached. At this stage, one can begin a regimen of going to sleep while
practising 3SRB to soft taped music in an e ort to transfer the
establishment and continuity of 3SRB within the system from the
conscious brain to the unconscious brain. This is the only way to
establish 3SRB for at least 8 to 10 waking hours.

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B. THE REFINING EXERCISES

Initially, to remove emotional debris from the granthis within the

organism and to tone up the nerves, improve circulation of blood,
ease tension, etc., the following six simple breathing exercises are
recommended to be done preferably twice a day. These exercises are
designed to work towards clearing the residue of undigested
experiences within the system.
1. Deep fast breathing with only the upper lobe of the chest. By
‘fast’ is meant at a rate of about 36 breaths a minute.
2. Deep fast breathing with only the abdomen and the lower
lobe of the chest.
3. Deep fast total breathing using both the upper and lower
lobes of the chest and the abdomen. This is performed in a
sitting position, legs stretched out together in front, head
lifted slightly, and ngers stretched towards and touching
the toes or at least the shinbone.
Start with 20 repetitions of each exercise. Gradually increase by
5 or less repetitions every fortnight or longer (depending on how
comfortable the performance feels) until each exercise can be
continued for three minutes (or 108 repetitions).
4. Staccato breathing: Five short quick inhalations totaling one
full breath followed by one forceful exhalation.
5. Square breathing: Inhale for a count of three, retain breath
for a count of three, exhale for a count of three, keep the
breath out for a count of three. Gradually increase to a count
of ve.
6. Bundh in the throat: Take a deep breath, close the mouth,
block both nostrils with the ngers and thumb, press the
chin tightly to the hollow of the throat and swallow ve
times as in the act of drinking water. Then release the bundh
and unblock the nostrils.
Start with three repetitions for each of these latter exercises.
Gradually increase by 1 or 2 repetitions every fortnight or longer
(depending on how comfortable the performance feels) until each
exercise can be continued for three minutes.

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 Ideally, the exercises are to be performed soundlessly and with
minimal movement of head, torso and knees; it is breath, which
drives the muscles, and organs, not vice versa. Correct performance
entails ensuring awareness and control of breath all through
inhalation and exhalation.
These six re ning exercises correct respiration and speech, give
strength and energy, and improve digestion. In short, they help in
preventing bodily disability and mental inertia, which are the
primary obstacles to soul cognition. Later on, an increase in their
intensity will e ect regeneration of the vayus. These practices are not
normal, ordinary physical exercise though as a by-product they give
bene ts that almost all other physical exercises do not. What is
required here, and in the practices to follow, is total involvement.
These practices are designed for a higher purpose. If that purpose is
not kept in mind or drawn in before one's eyes, the real
bene ts—internal puri cation—will not accrue, just as mechanical
prayers, however often indulged in daily, yield nothing.

C. THE CORRECTIVE EXERCISES

For a few days, watch those drifts that repeat themselves most
frequently or those that hurt you in some manner, then make a list of
them in order of frequent repetition. From these various drifts we
select a few of the most damaging emotions that disturb the mind,
hurt the heart and have adverse e ects on bodily health:
fear of death; unhappiness; jealousy, or need of wealth; hatred,
with or without revenge; known or unknown or unexplained fear;
deceit of some sort; anger and irritability; and weakness for sex.
It is important in these exercises to understand the correct
method as the memory pool section and the conscious mind are
linked in a conscious e ort to erase wrong memory patterns
implanted sometime earlier in life due to faulty living. The essential
technique of voice modulation couple 3SRB is scienti c and will
de nitely prove useful. It would be a mistake to dismiss these
exercises as being similar to self-hypnosis through the parrot—like
repetitions of cliches.
(1) Take fear of death—the corrective is hope.

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 We read: ‘There is yet a world where souls are free, where tyrants
taint not nature’s bliss; if death that world’s bright opening be, oh!
who would live a slave in this?’
Now think along this line: ‘Where there is life, there is hope and
we nd that amidst dark days, man expects a brighter tomorrow.’
Repeat the above quotation mentally at rst, then repeat it a little
aloud. In this way, rst arouse the emotional centre, then the
intellectual centre should be brought in. To do that, think along this
line: ‘There is a world you say where man has free will. Men cannot
function without free will. In that world predestination by a separate
authority does not thwart man’s action. If we die in this world where
there is no free will, we will be able to enter that world of free will..
Therefore would you or anyone else ever like to be man the machine
in this? Now what is this world and what is that world? There are no
two such worlds geographically. The rst world is the world of man
who has not yet reached a critical certain stage. We have been
satis ed to note that in all creation God and Nature have bestowed
free will and man really speaking, is free. The critical point is
establishing one’s self as shown in diagram IIIa.
Now who are the tyrants that taint Nature’s bliss? They could be
the emotional, sex and movement centres oppressing the intellect and
keeping it in bondage. The greatest of such tyrants is our perverted
free will that has already established itself so rmly, so as to do the
very things we would not like to do and forcing us not to do, the things
we want to do. We can be free. We just have the simple rules of life to
follow.’
Read the quotation again mentally, then a little aloud, then yet
more aloud, and nally softly and very softly. Ask yourself in which
world would you like to live. When you have done this, close your
eyes and relax for two minutes. Do nothing and think of nothing else,
only continue the three-step rhythmic breathing. When you open
your eyes you will see a better person. Repeat this daily.
(2) Take unhappiness—the corrective is happiness.
We read: ‘There is in man a higher than love of happiness; he can
do without happiness, and instead nd blessedness.’
Repeat this quotation mentally at rst, then a little aloud, then
yet more loudly. In this way, we rst arouse or work up the emotional

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centre. Then the intellectual centre is to be brought in. Think along
this line: ‘We live in this world normally for happiness. Everyone does
that, man, woman or child. Our search for happiness takes us by
di erent roads. We mean no actual harm even though in our search
for happiness we may hurt others. Such who hurt others are called
sel sh, mean and even criminals. The only pity is that their
conception of happiness is all wrong, but fundamentally it is in hope
that they all live and for happiness they all search. Most of us de ne
happiness by living well, good food, clothes, accommodation, sleep,
time to spend in fun and merry making. But this is a sure sign of
mental immaturity. There is something higher than such happiness.
We can certainly do without such happiness and with discipline and a
balanced inner and outer life, instead nd blessedness, freedom and
real use of free will.’
Read the above quotation mentally, then read it a little aloud,
then yet more loudly, and nally softly and very softly. Then close
your eyes and relax for two minutes. Do nothing and think of nothing
else, only continue the three-step rhythmic breathing. When you
open your eyes you will see a better person. Repeat this daily, and
observe yourself in the mirror after both the exercises.
(3) Do you su er from envy or jealousy?
Does a thought, such as the following one if not to the same
intensity but to a lesser intensity, cross your mind? ‘Why should he
have power and wealth and I be left to plod along with the man in the
street? Why must I accept this meaningless living? I will steal or do
worse for I must get for me fortune.’
When reading a quotation or creating a suitable one to suit
yourself, please remember that the quotations could be of two
types— displaying noble thoughts as in the rst two cases or
displaying mean thoughts as in this case. There are therefore two
ways of handling the emotional centre: (i) when the emotional
centre is depressed, as in the rst two cases, and (ii) when the
emotional centre is already aroused to high negative intensity as in
this case. Therefore the emotional centre is to be taken by the hand
(so to say) towards high positive intensity in two di erent directions
in two di erent ways. In the rst two cases, we read more and more
loudly, and then softly and yet more softly; in this case we must read

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without emotion, coldly, seriously and hardly audibly. This rhythm is
very important. This technique of raising low negative intensities or
reducing high negative intensities must be properly understood and
followed. In this present case, read as you would read a text book,
seriously and coldly. Now look into the mirror and read again.
Visualize a person you respect and in his visualized presence ask
mentally, ‘Is there something for nothing?’ Ask again a little louder,
and then very softly. Close your eyes and relax for two minutes. Do
nothing and think of nothing else, only continue the three-step
rhythmic breathing. When you open your eyes, you will see a better
person. Repeat this daily.
(4) Do you suppose you su er from hatred?
Does a thought such as the following, if not to the same intensity
but to a lesser intensity, cross your mind? ‘If catch him once upon the
hip, I will feed fat the ancient grudge I bear him.’ Here is shown a
second method for handling aroused emotions like in case (3) above.
In this case, as in (3) above, read the following thought aloud and
with the same aroused intensity: ‘While yet I have time to make
restitution for all the wrongs I have done, I will undo them and ask
forgiveness from God.’ Ask yourself, ‘Will it not be better if I ask
forgiveness from him?’ Repeat this a little aloud, then repeat it softly
and very softly. Close your eyes and relax for two minutes. Do nothing
and think of nothing else, only continue the three-step rhythmic
breathing. When you open your eyes, you will see a better person.
Repeat this daily.
(5) Do you su er from unexplained fear?
It does not matter whether it is fear of the unknown, economic
fears, fear of health or over someone’s safety. It matters not for what
reason, if it is fear you experience and experience this sensation near
about the solar plexus.
Sit before a mirror and look at yourself. Ask yourself whether
knowingly and on purpose you have done harm to anyone. Search not
for a reply. Now read slowly and a little aloud pronouncing well each
word: ‘You cannot scare a man who is at peace with God, his fellow
men and himself.’ Read a little more loudly, then softly and very
softly.
Think along this line: ‘it cannot be that you have done wrong to

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yourself or to your fellow men or to God. No, it cannot be, at least you
have never meant it. It is childish and foolish in this world, in our time
and in our age, to even think of harm to anyone, we who are living in
the age of the atom.’ Read these lines again aloud, then more loudly,
then softly and very softly. Close your eyes and relax for two minutes.
Do nothing and think of nothing else, only continue the three-step
rhythmic breathing. When you open your eyes, you will see a better
person and you will not nd where that fear is. Repeat this daily.
(6) Suppose the weakness predominant is deceit of some sort.
In that case sit before a mirror, look at your face and read loudly
pronouncing each word clearly: ‘Every man takes care that his
neighbour does not cheat him. But a day comes when he begins to
care that he does not cheat his neighbour.’ Read again a little louder
and then even more loudly. Look into the mirror and read softly
again, and then even more softly. Think along this line: ‘How
wonderful the day when each of us will take care of our neighbour.
That day cannot be far o . We are not wild animals in some big game
preserved under natural surroundings. It should be possible not only
for our neighbour but for any other person to be perfectly at ease and
at peace with us and we with them. In our age, which is without a
doubt completely di erent from all that has been in the past, and
tomorrow it will be yet more grand and di erent, we must adjust and
change, not only outwardly but as much and more inwardly to live
truly.’ Read again a little loudly, then softly and then even more
softly. Close your eyes and relax for two minutes. Do nothing and
think of nothing else, only continue the three-step rhythmic
breathing. When you open your eyes, you will see a di erent person.
Repeat this daily.
(7) Do you, dear reader, su er from anger and irritability?
From the sparrow, the meek dove and the domesticated dog to
the king cobra, the tiger and the lion, none is free from this greatly
dreaded disease in man. Whether he is small and weak or big and
strong, man is at once quick to temper and display anger. If this be
your failing then, how long do you wish to be listed with birds,
reptiles, and the animals? For what art thou a human being? But you
say, that you have tried so often to curb it and have failed. Rightly so,
for you have used your will and that is one sure way of failing always.
Does a thought like, ‘I will never see his face again’ or ‘I’ll never step
into your house again for you are accursed’ or ‘I loathe you in my

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bosom, I scorn you with my eyes’ come to you?
Speak out the above thought again, slowly and coldly in a low
voice. Now think of all your trespasses, both mental and physical, all
the trespasses known to you about yourself. Think of God, or that
power by whatever name you would understand, saying the same
words to you; and yet know that the power has patience with you and
can bear with you and your trespasses, but you would not be tolerant!
Now slowly, but in an audible voice, say, “Lord forgive them for
they know not what they do.” Repeat slowly and loudly and then yet
more loudly. Imagine the scene of the cruci xion and the
compassionate face of the Christ on the cross. Once again say it aloud
and then softly and yet more softly. Close your eyes and relax for two
minutes. Do nothing and think of nothing else, only continue the
three-step rhythmic breathing. When you open your eyes, you will
nd a di erent person. Repeat this daily.
(8) Weakness for sex :
Suppose you su er from the very overpowering and natural
weakness of sex and it is oft times so bad that you wonder why you
cannot discriminate age, family relation or social status, place and
time of day or night. You are a married man or woman with a family
and yet this weakness haunts you. Only, you are careful not to be
exposed. Mentally you try that from tomorrow it shall not be so, but
you nd that ‘tomorrow, tomorrow creeps in this petty pace from day-
to-day, to the last syllable of recorded time.’
Sit in front of a mirror and look at yourself. Visualize your wife
and children around you. Then softly say, ‘This above all, to thine
own self be true, and it must follow as the night the day, thou canst
not then be false to any man.’ Repeat a littler loudly, and yet more
loudly, then softly and yet more softly. Visualize your wife and family
around you. After doing this look into the mirror and say: ‘Give me
that man who is not passion’s slave and I will wear him in my heart’s
core, aye in my heart of hearts.’ Repeat it softly and once again more
softly. Look into the mirror and say in a rm clear tone, “I am that
man.” Repeat a little loudly, then softly and yet more softly. Close
your eyes and relax. Do nothing and think of nothing else, only
continue the three-step rhythmic breathing. When you open your
eyes again, you will see a di erent person. Repeat this daily.

143
D. THE UPGRADING OF AWARENESS EXERCISES
“Where judgement ceases and the word is mute
And the Unconceived lies pathless and alone.
There came not form or any mounting voice;
There only were Silence and the Absolute.”
- Savitri
Step I : Spread a clean white handkerchief on a table cleared of
all other objects which would distract attention, place a prism on the
handkerchief, take a comfortable sitting position, and look into the
prism for a period of ve minutes. To facilitate close watching the
face may rest on the palms, the elbows on the table. In three to six
months of practice the prism will disappear from sight.
Initially, as soon as one looks at the prism one becomes aware of
drifts, since watching the prism is really watching oneself with the aid
of a neutral object. In the beginning, there will be some reactions and
responses to the memory-associated impulses, but these will gradually
disappear leading to attention that is steady and silent. Understand
that the prism disappearing is not the purpose of the practice, the
purpose is to just look into the prism. If the prism remains invisible for
say ten seconds, which is a measure of success, continue practising
until the duration reaches one or two minutes. Only then go over to
the second step. Do not be overanxious and do not practise these steps
unless the re ning exercises have been done earlier.
Step 2 : Now spread the handkerchief on the oor with the
prism on it, and instead of sitting in a chair, stand or lean leisurely
against a wall and just look into the prism for ve minutes. If short-
sighted, sit in a chair instead of standing. In six months of practice, the
prism will disappear from sight. If the prism remains invisible for say
ten seconds, which is a measure of success, continue practising until
the duration reaches one to two minutes before going over to the next
step.
Step 3 : Spread the handkerchief on the table with the prism on
it. Stand nearby, a foot away from the table and in that position be
aware of all that can be seen other than the prism. The prism must
disappear from sight, yet all else around it that can be seen should
remain visible at the same time. Both the standing position and the
look are xed. Try to get a measure of success of duration ten second
and continue practising until the duration extends to one or two
minutes.
144
 This step means that you are aware of your immediate
surroundings and yet are able to maintain the inner linkages for some
time. Over a period of time, this will lead to dhyana even while one is
engaged in one’s normal daily duties. All eagerness and haste will be
inherently selfdefeating- they will only create disturbances in the
thinking instrument. The use of the prism is now over for it has served
its purpose by teaching us a method. We proceed to steps 4 and 5.
Step 4 : Stand three feet from a window and look out of it. What
you see outside the window is one picture, what you see of the room is
another picture. Now continue to just look (not stare) out of the
window till you see nothing-the view disappears completely and it
will be like seeing the sky.
In the initial stages the room picture may also disappear, but one
must remain aware of it. It may also happen that either of the pictures
will disappear and come into view again. The window picture must
disappear and the room picture be clearly seen at the same time. Get a
measure of success, of duration twenty seconds and continue
practising until the duration extends to one or two minutes.
Step 5 : Walk on the footpath. Look in front of you and walk as if
you are walking through a narrow passage four feet wide and eight
feet high (more or less) which is visible in front of you. The rest is like
sky all around-it must disappear totally from your vision, yet all life in
the passage in front of you for say fty yards be clearly seen. Get a
measure of success, of duration thirty seconds and continue
practising until the duration extends to one or two minutes.
When you are through with all the ve steps and have honestly
succeeded in getting a measure of success with each, your thinking
instrument will be a nely-tuned, well-trained one capable of forming
and maintaining inner linkages. Your awareness has been re ned and
upgraded and made penetrative. Besides, you will be ready for the
higher practices of scienti c yoga, viz., pratyahara and onward. You
are now equivalent to stage IIIb and can just enter stage IIIc for higher
practices. Even then, do not be carried away by stages IIIa and IIIb-it
is a long journey for the ages!

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E. THE PRELIMINARY EXERCISES EXPLAINED

The sutras that are suggestive of and related to practices for the
upgrading of awareness-meaning thereby, the steadiness of the
thinking instrument leading to one-pointedness and further to
dharana and dhyana are:
I (35): The chitta (thinking instrument) can be trained to
steadiness through those forms (techniques) of concentration, which
have relation to the sense perceptions.
II (54): Abstraction or pratyahara is the subjugation (calming) of
the senses by (or through) the thinking principle and their
withdrawal from that which has hitherto been their object.
II (55): As a result of these means their follows the complete
subjugation (total calming) of the sense organs.
The prism practices, steps 1, 2 and 3, are meant to allow the
chitta or the thinking instrument to roam without any reaction to or
control of the various thoughts that run riot. At that time we are asked
to just look vertically into the prism. No control is operated to this
rim of thoughts-if that is done, or even if they are observed, one would
defeat the very purpose of the practice. Sutra II (54) above says about
the senses, that pratyahara is the calming of the senses by or through
the thinking instrument and their withdrawal from that which has
hitherto been their objects. Normally, in our so-called ‘awake’ state,
we either indulge in the senses and their experiences or try to control
them in an unmethodical manner, generally using our so-called ‘will’.
Both these ideas are harmful.
The secret of mind control or control over the thinking
instrument, and through the thinking instrument the control of the
senses and the sense organs, is brought about by simply looking at
them. One can never look at them with eyes either closed or open but
through something, and there is nothing as neutral as a prism. One
does not comment or suggest a remedy whilst just looking-indeed,
they are not even observed whilst just looking. One may argue that it
may take an eternity for them to calm down by such means. That is
why the prism is placed-not to play a part, but to indicate whether you
have been or have not been just looking. The time required is just ve
minutes daily, one does not tire the eyes so that the prism may
146
disappear, one has to calm the thinking instrument and through it the
senses and the sense organs. If the practice is correct, the thinking
instrument and the individual mind split away from each other and
the moment this happens the prism disappears. It indicates that your
disregard of any thought has been total. Besides, no sooner does the
individual mind separate or detach from the thinking instrument
(pratyahara proper), than the catalytic e ect of the individual mind
ceases and the thinking instrument by itself is powerless to form a
single thought! This may last for a fraction of a moment only. With the
thinking instrument humbled (because it always believed that it was
the source of all thoughts), the senses and sense organs come to a stop.
Have you ever subjected someone or yourself been subjected to
total disregard, as if that person or yourself did not exist? It is a better,
stronger response and far more e ective than getting angry. These
practices too have to be performed to realize the impact they can have
on the body/brain system. The nal result thus obtained is speci c in
II (25): When ignorance is brought to an end through non-
association with the things perceived (signifying total disregard), this
is the great liberation.
III (12): When mind control and the controlling factor are
equally balanced, then comes the condition of one-pointedness.
What is the controlling factor? It is maintaining the catalyst,
i.e., individual mind, as just a catalyst. In the Mahabharata, in the
great battle on dharmakshestra (Kurukshetra), Lord Krishna played the
part of a catalyst for the Pandavas – He took no part in the battle, yet
without Him the Pandavas never would have succeeded. In the
present practice, the prism plays the part of a catalyst. What is mind
control? The very art and practice of merely looking at the run of
thoughts.
The very point at which (i) mind control and (ii) the controlling
factor are balanced the prism disappears-in the beginning, of course,
for a fraction of a moment and by continued practice for longer
periods. When this happens the mind and the thinking instrument
reach the state of one-pointedness. This practice if continued
sincerely gives one some idea of what is meant by pratyahara or
detachment. Further we nd :

147
 II (1): Concentration is the xing of the chitta (mind stu or the
thinking instrument) upon a particular object. This is dharana.
III (15): This stage of development is responsible for the various
modi cations or the versatile psychic nature and of the thinking
principle.
II (17): The illusion that the Perceiver and that which is
perceived are one and the same is the cause of the pain-producing
e ects which must be warded o .
II (53): And the mind (chitta) is prepared for meditative attitude
(concentrated meditation).
So we see that the prism is just such an object for concentration
as in III (1) leading to pratyahara and dharana. In ancient times, still
water in a vessel was used for such practices-we have the modern
version in a prism. With this the psychic nature also gets healed. In II
(17), we are told about our normal mistake-the great ignorance that
the brain knows and can know by itself. No person is ever truly
educated till this illusion is set aside; this is to be learnt by the
practices set out above. Till then one continues to experience pain-
producing e ects and it is up to us be free from such an illusion.
Most students are eager to have the prism disappear, but that is
not the purpose. The purpose, it bears repeating, is to just look into
the prism-to let the river of thoughts ow as it will and to totally
disregard this river. The disappearance of the prism indicates that one
has played one’s part well. All this is a feeble beginning to the
ultimate ‘naked stare’. The prism having served its purpose in
bringing one to the stage of one-pointedness or dharana is now to be
set aside. For practices of dhyana leading to samadhi, steps 4 and 5 of
the upgrading of awareness are very useful, but only after practice
steps 1, 2 and 3 with the prism have been carried out faultlessly over a
long period of time.
We must appreciate that one-pointedness, dharana and dhyana
are words that describe the condition of the thinking instrument and
of the catalyst, the individual mind. They refer to how long one can
keep the individual mind in the state of a catalyst and not let it get
involved with the processes of the conscious brain. If we have carried
out practice steps 4 and 5, we are told about the nal result in

148
 I (41): To him whose vrittis (mind-modi cation) are entirely
controlled, there eventuates a state of identity with and similarity to
that which is realized. The knower, the knowledge and the eld of
knowledge become one, just as a crystal takes to itself the colours of
that which is re ected in it.
Remember the respective functions of the three entities, (i) the
thinking instrument, (ii) individual mind as catalyst, and (iii) In nite
(Universal Divine) Mind or Chittie. All knowledge can be had through
or via the individual mind (ii), the total eld of knowledge is In nite
Mind (iii), and the direct knower of all knowledge is the human
thinking instrument (i) via the catalyst, individual mind. All three
then become one and the ow from In nite Mind via the catalyst, the
individual mind, to the thinking instrument is one single process-
there is now neither di erentiation nor interference. This is
perception proper or constant meditative attitude.
How do the sutras hint at or infer, directly or indirectly, the other
practices? The re ning (or internal puri cation) practices are
suggested by:
I (2): Yoga is achieved through the subjugation (healing) of the
psychic nature and the restraint (calming) of the chitta (the thinking
instrument).
I (15): Non-attachment is the freedom from longing for all
objects of desire, either earthly or traditional, either here or hereafter.
I (16): The consummation of this non-attachment results in exact
knowledge of the spiritual man when liberated from the qualities or
gunas.
II (35): In the presence of him who has perfected harmlessness,
all enmity ceases.
II (36): When truth to all beings is practised and perfected, the
e ectiveness of his words and acts is immediately to be seen.
II (37): When abstention from theft is perfected, the yogi can
have whatever he desires.
II (38): By abstention from incontinence, energy is acquired.
II (39): When abstention from avarice is perfected, there comes
an understanding of the law of rebirth.
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 II (40): Internal and external puri cation (re nement)
produces aversion for (desire to be free from) form, both one’s own
and all forms in the three worlds.
II (41): Through puri cation (re nement) comes also a quiet
spirit, concentration, conquest (calming) of the organs and ability to
see the Self.
II (42): As a result of contentment, bliss is achieved.
II (43): Through ery aspiration and through the removal of all
impurity (re nement), comes the perfecting of the bodily powers and
of the senses.
The need for corrective practices is inferred from:
I (33): the peace of the chitta (the thinking instrument) can be
brought about through the practice of sympathy, tenderness,
steadiness of purpose, and dispassion in regard to pleasure or pain, or
towards all forms of good and evil.
II (3): These are the di culty producing hindrances: avidya
(ignorance), the sense of personality, desire, hate and the sense of
attachment.
II (10): These ve hindrances, when subtly known, can be
overcome by an opposite mental attitude.
II (33): When thoughts contrary to yoga are present there should
be the cultivation of their opposite (consciously and with
knowledge).
II (34): Thoughts contrary to yoga are harmfulness, falsehood,
theft, incontinence, and avarice, whether committed personally,
caused to be committed or approved of, whether arising from avarice,
anger or ignorance; whether slight in doing, middling or great. These
result always in excessive pain and ignorance. For this reason, the
contrary thoughts must be cultivated.
Rhythmic breathing is expounded in the following sutras:
I (12): The control (calming) of the modi cations of the internal
organ, the thinking instrument, is to be brought about through
tireless endeavour and through non-attachment.
I (13): Tireless endeavour is the constant e ort to restrain (calm)

150
the modi cations of the thinking instrument.
I (14): When the object to be gained is su ciently valued, and
the e orts towards its attainment are persistently followed without
intermission, then the steadiness of the thinking instrument
(restraint of the vrittis) is secured.
II (46): The posture assumed must be steady and easy.
II (47): Steadiness and ease of posture is to be achieved through
persistent slight e ort and through concentration of the chitta
(thinking instrument) upon the In nite.
II (48): When this is achieved, the pairs of opposites (oscillations
into the past and into the future) no longer prevail.
II (49): When right posture (of the chitta and the psychic nature)
has been attained, there follows right control of prana or life breath
and proper inspiration and expiration of breath.
II (50): Right control of prana or life currents is external
(breathing), internal (prana circulation) or motionless. It is subject
to place, time and number, and is also protracted or brief.
The most important point to remember is that the Sage uses
ancient and poetic language to express the sutras in an extremely
concise form using only a few pithy words. Because knowledge such
as this is perennial truth, equally valid in any age, we may reframe it
in the language of our time to make it more accessible and to
elaborate upon the proper exposition and practices. What we term as
exposition and practices in our modern language was stated as sutra
and tantra in the ancient language of Buddhist and Hindu shastras.
Traditionally, sutras were held to be discourses, whereas tantras
were discourses taught secretly to special disciples. Unless one has
received such detailed instructions on practices and techniques by
word of mouth, such practices would not be known. Of the potential
hearers of the discourses, those of greatest capacity have grasped the
bene ts of realization and liberation from cyclic existence for
themselves, have come to understand that what is true for them is
true for all others, and are gradually lighted with the love and
compassion that allows them to share what they have learnt with
fellow beings for their improvement-these few are worthy to be
taught about Emptiness.
151
 At all times, the Sage’s instructions are regarding the calming of
the chitta or thinking instrument, the healing of the psychic nature,
and the various ways to bring about both. With this in view, the Sage
is mainly pointing to the link between breathing and the chitta. If one
is controlled and kept steady for all twenty-four hours, the other will
also remain so. It is much easier to control breathing than to directly
control the chitta-those who have tried to do the later have failed.
Thought formation is ceaseless, continuing even in sleep, and so long
as memory persists there will be mind-modi cations. Only equally
ceaseless rhythmic breathing, without intermission, can bring about
the dual action of correcting and calming the chitta and healing the
psychic nature. For this main reason, at no stage does the Sage hint at
or suggest any particular pranayama or posture; he only insists that
the methods adopted should be ceaseless and without intermission.
Yet he has made very obvious what type of breathing and what
posture he is hinting at. Here, the posture of the chitta that is calmed
and the psychic nature that is healed is suggested. For, in the science
of yoga, pranayama is ine ective without asana. The details of such
practices (tantra)-starting with the early steps of re ning and
corrective practices, followed by mastery of rhythmic breathing
(3SRB) and upgrading of awareness practices, and the completion
stage of the phase and sub-phase exercises-are passed on by word of
mouth to the selected few.
I (34) : The peace of the chitta is also brought about by the
regulation of prana or life-breath.
I (31) : Pain, despair, misplaced bodily activity and wrong
direction (or control) of life-currents (breathing) are the results of the
obstacles in the lower psychic nature.
From these sutras, it is therefore inferred that there is a right and
rhythmic way of breathing to replace the wrong breathing we are
subject to at present. Wrong breathing is variable and unsteady since
it is dependent on the mental and emotional internal conditions; in
turn, it is the cause of disturbances in the body/brain system and the
entire psychic complex. Correct and rhythmic breathing, established
over a period of regular practice, maintains the calm of the internal
conditions. We have simply coined the term ‘3SRB’ to describe the
method of correct rhythmic breathing as implied and taught by the
Sage. ∞

152
 APPENDIX II

Diagrams and Charts

“This world was not built with random bricks of chance,

A blind God is not destiny’s architect;
A conscious power has drawn the plan of life,
There is meaning in each curve and line.”
— Savitri

153
 KEY TO DIAGRAM I

I. Front Brain – Registration Area

I – Intellectual E - Emotional S - Sex M – Movement Centres
These centres have a resultant intensity ratio of 2:4:8:2. They function
as centres for normal awareness, so that mind-body senses are merely
aware. (7), A – Ajna (magnetic point): decoded thought forms, i.e.,
contaminated prana, are thrown out from here as excretions of the mind.
II. Mid Brain : not developed in stages I and II
(P1) – physical (A2) – astral (M3) – mental seed atoms (A2) and (M3) are
normally dormant. The physical seed atom (P1) transmits decoded thought
forms for the permanent physical seed atom in the casual body to register
and record as permanent memory. (9) , B – Bindu (8) , S – Sahasrara (the
corresponding area in the physical body is the thalamus).
IIIa. Memory pool shallow : for memory accumulated in the present life.
IIIb. Memory pool deep : for memory brought over from previous lives,
normally inaccessible.
(0) ,T – Taluka: the block O here is open to manas, i.e., incoming impulses,
which in relation to the astral body are various grades of prana.
III. Force Centres along the Spinal Column: (3) – (6) are dormant and
non-functional.
(6) , V - Vishuddhi (5) , A – Anahata
(4) , M – Manipura (3) , K – Kundali
(2) , S – Swadhisthana (1) , M – Muladhara
Energy of the essence of consciousness circulating at (1ó2) is a
combination of the energies of life and awareness only and, is of third grade.
Normal food creates only physical energy. Physical energy, when acted
upon, creates crude sex energy, which in turn creates ordinary,
undeveloped emotional and intellectual energies and a will that is neutral.
Their colouring and intensities depend on past memory patterns. At this
stage, no higher emotional or mental or spiritual energy is possible.
Incoming impulses through the sense organs are carried via the open
block O at taluka to couple with memory patterns drawn from the memory
pools. It is this ow of manas right across and over the top of the brain to the
registration area which, like a digital clock, makes the brain aware of
moments – time – and, consequently, of space. Memory patterns keep this
digital clock ticking. Thus, sensory processes make us aware of time and
space; non-sensory processes would eliminate this sense of time and space.

154
 THROUGH SENSE ORGANS
INCOMING IMPULSES

DIAGRAM I SUSHUMNA

Q Third Grade Energy of

Essence of Consciousness IDA
PINGALA
Q Crude Mental / Emotional /
Sex Energies

Q Neutral WiII

155
 KEY TO DIAGRAM II

I. Front Brain – Registration Area

I – Intellectual E – Emotional S – Sex M – Movement Centres
These centres are in the process of transition from a resultant intensity
ratio of 2:4:8:2 and 5:2:2:1. They function as centres for normal awareness,
so that mind-body senses are merely aware.
(7) , A – Ajna (magnetic point): decoded thought forms, i.e.,
contaminated prana,are thrown out from here as excretions of the
mind. II. Mid Brain : not developed in stages I and II
(P1) – physical (A2) – astral (M3) – mental seed atoms
(A2) and (M3) are normally dormant. The physical seed atom (P1)
transmits decoded thought forms for the permanent physical seed atom in
the causal body to register and record as permanent memory.
(9) , B – Bindu (8) , S – Sahasrara (the corresponding area in the
physical body is the thalamus).
IIIa. Memory pool shallow : for memory accumulated in the present life.
IIIb. Memory pool deep: for memory brought over from previous lives,
normally inaccessible.
(0) , T – Taluka : the block O here is open to manas, i.e., incoming
impulses, which in relation to the astral body are various grades of prana.
IV. Force Centres along the Spinal Column: (3) – (6) are dormant and
non-functional.

(6) , V – Vishuddhi (5) , A – Anahata

(4) , M – Manipura (3) , K – Kundali
(2) , S – Swadhisthana (1) , M – Muladhara

Energy of the essence of consciousness circulating at (1ó2) is a

combination of the energies of life and awareness only and, is of second
grade. Normal food creates only physical energy. Physical energy, when
acted upon, creates sex energy which now, due to biological changes,
creates developed emotional and intellectual energies and little spiritual
energy. Will, too, is now intellectual will. This is signi ed by the growing
in uence of anahata reaching the I-E-S-M centres.

Incoming impulses through the sense organs are carried via the open block
O at taluka to couple with memory patterns drawn from the memory pools.
It is this ow of manas right across and over the top of the brain to the

156
registration area which, like a digital clock, makes the brain aware of
moments – time – and, consequently, of space. Memory patterns keep this
digital clock ticking. Thus, sensory processes make us aware of time and
space; non-sensory processes would eliminate this sense of time and space.

157
 INF -S-M 5:2
I-E :8:2 Ô
2:4

LU RAT :2:1
EN
CE IO CH
FR AN
OM GI

THROUGH SENSE ORGANS

(5) NG

INCOMING IMPULSES

DIAGRAM II

Q Second Grade Energy of SUSHUMNA

Essence of Consciousness

Q Slightly Refined Mental / IDA

Emotional / Sex Energies PINGALA
Q Intellectual Will

158
 KEY TO DIAGRAM III A
I. Front Brain – Registration Area
I – Intellectual E – Emotional S – Sex M – Movement Centres
These centres have a resultant intensity ration of 5:2:2:1 established. They
function as centres for rational logical thinking, but mind / body / senses are still
merely aware. (7), A – Ajna (magnetic point): decoded thought forms, i.e., sattvic
prana, ow out from here to meet free- owing manas outside. There are, therefore,
no harmful excretions of thought forms.
II. Mid Brain:
(P1) – physical (A2) – astral (M3) – mental seed atoms
These super micro transmitting monitors keep pulsating and transmitting
decoded thought forms for the corresponding permanent seed atoms in the causal
body to register and record as permanent memory.
(9) B – Bindu (8) , S – Sahasrara (the corresponding area in the physical body is
the thalamus).
IIIa. Memory pool shallow: for memory accumulated in the present life.
IIIb. Memory pool deep: for memory brought over from previous lives, normally
inaccessible.
(0) , T – Taluka : the block O here is open to manas, i.e., incoming impulses,
which in relation to the astral body are various grades of prana.
IV. Force Centres along the Spinal Column:

(6) , V – Vishuddhi (5) , A – Anahata

(4) , M – Manipura (3) , K – Kundali
(2) , S – Swadhisthana (1) , M – Muladhara

Energy of the essence of consciousness circulating at (1 2) is now of rst

grade. Normal food creates physical energy, which in turn now creates sublimated
sex energy and spiritual will. At this stage, with sattvic manas, sattvic emotions and
sattvic energy combined with spiritual will, there is a complete inner biological
change. A great in uence from anahata reaches the I-E-S-M centres.
Whenever the individual is engaged in a normal householder’s obligations
and duties, clean manas will rise and ow through ida and pingala and not through
sushumna. Now manas, on its way up to taluka through ida and pingala; also ows
via manipura, anahata and vishuddhi. The open O block at taluka permits ow of
manas over the memory patterns accumulated at regions IIIa and IIIb at the back of
the brain and through the central passage over the top of the brain as in the
diagrams of stages I and II. Though sushumna is about to open, it will be kept

159
consciously blocked by the individual. Both the blocks, the one at taluka O and the
other at the bottom end of sushumna ⓧ, open and close consciously as a two-way
switch, as shown in the diagrams of stages IIIB and IIIC. It is still a sensory stage and
hence not free from the experience of time and space.

GR I-E-S
EA
T IN M RA
FL
-
UE IO 5:
NC
T

THROUGH SENSE ORGANS

E F :2:1

INCOMING IMPULSES
RO
2
M
(5)

SUSHUMNA
DIAGRAM III A
• • First Grade Energy of
Essence of Consciousness IDA
PINGALA
• • Sex Sublimated

• • Spiritual Will

160
 KEY TO DIAGRAM III B

I. I. Front Brain – Registration Area

I – Intellectual E – Emotional S – Sex M – Movement Centres
No modi cations can take place as manas does not meet memory
pattern and incoming impulses do not ow in the central passage over the
top of the brain. Essence of consciousness now has a link with Consciousness
through bindu.
(7) , A – Ajna (magnetic point) : Sattvic energy ows out from here – in
intuition, there are minimal modi cations of mind and no excretions from
base thought forms. This stage is non-sensory – to be in this stage for even a
short time is to be unaware of space and time.
II. Mid Brain:
(P1) – physical (A2) – astral (M3) – mental seed atoms
Now, along with (P1), the astral seed atom (A2) also starts pulsating
and transmitting the activities and steps the individual takes in the physical
life and in the emotional / astral realms for the corresponding permanent
seed atoms in the causal body to register and record as permanent memory.
(9) , B – Bindu (8) , S – Sahasrara (the corresponding area in the
physical body is the thalamus).
IIIa. Memory pool shallow : for memory accumulated in the present life.
IIIb. Memory pool deep: for memory brought over from previous lives.
Both memory pools are e ectively bypassed; consequently sattvic
manas and the thinking instrument are not made use of.
(0) , T – Taluka : the block ⓧ here is consciously closed to manas, i.e.,
incoming impulses, which in relation to the astral body are various grades of
prana.
IV. Force Centres along the Spinal Column:
(6) , V – Vishuddhi (5) , A – Anahata
(4) , M – Manipura (3) , K – Kundali
(2) , S – Swadhisthana (1) , M – Muladhara
Normal food creates physical energy. Physical energy creates
sublimated sex energy, spiritual will and energy of the essence of
consciousness of rst grade. In uences from bindu and sahasrara now ow
over the entire primary body and brain. Mark the sequence of centres
9Ý8Ý7 in the mid-brain and compare this with that in the diagram of stage
IIIC. This is a further biological change. When not in the state of a normal
house-holder attending to ordinary obligations and duties, the individual is
in intuitional state and his mood and brain now follow a di erent formula,

161
unlike in the diagrams of stages I, II and IIIA. “His perception is now
unfailingly exact, i.e., his mind reveals only truth. This particular
perception is unique and reveals that which the rational mind (using
testimony, inference and deduction) cannot reveal.” – I (48-49). This is
intuition proper, the earlier stage IIIA being insight.
The block O at the lower end of sushumna is open to allow the ow of
manas in the central spinal passae in the astral body. The block ⓧ at taluka is
closed to the normal ow of incoming impulses – it prevents manas from
owing over memory patterns through the central passage on top of the
brain as in the diagrams of stage I, II and IIIA. There are no incoming
impulses entering the brain region either, however sattvic they may be.
Mind modi cations have ceased! Sattvic manas has direct entry into the
registration areas via side passages, and thence onto ajna, where it ows out
in combination with in uences emanating from the centres 9 →8→7. This is
the early stage of pratyahara, or intuitional stage of the mind.

DIAGRAM III B
Q First Grade Energy of SUSHUMNA
Essence of Consciousness (open)

IDA
Q Sex Sublimated
PINGALA
Q Spiritual Will

162
 KEY TO DIAGRAM III C

I. Front Brain - Registration Area

I - Intellectual E - Emotional S - Sex M - Movement Centres
Absolutely no modi cations can take place as manas does not meet memory
patterns and incoming impulses do not ow in the central passage over the
top of the brain. Essence of consciousness now has a link with Consciousness
through bindu.
(7), A-Ajna (magnetic point): Upon reaching this centre, prana does not ow
out of the system. It is routed via 7>8>9 and down the sushumna to
muladhara, forming a closed circuit in which the speed of circulation of
prana increase until it reaches 3600 cycles per 60 pulse beats ( or 60
seconds)
II. Mid Brain: fully evolved and functional
(P1) - physical (A2) - astral (M3) - mental seed atoms
All three super micro transmitting monitors keep pulsating and transmitting
for the corresponding permanent seed atoms in the causal body to register.
(9), B - Bindu (8), S - Sahasrara (the corresponding area in the physical body
in the thalamus).
IIIa. Memory pool shallow : for memory accumulated in the present life.
IIIb. Memory pool deep : for memory brought over from previous lives.
Both memory pools are e ectively bypassed; consequently, sattvic manas
and the thinking instrument are not made use of.
(0), T - Taluka: the block ⓧ here is closed to manas, i.e., incoming impulses,
which in relation to the astral body are various grades of prana.
IV. Force centres along the Spinal Column:
(6), V - Vishuddhi (5) , A - Anahata
(4) , M - Manipura (3) , K - Kundali
(2) , S - Swadhisthana (1) , M - Muladhara
The closed block ⓧ at taluka prevents the ow of manas over the
memory patterns as well as through the central passage. So no modi cations
of mind can take place, unlike in stage IIIA. The block O at the lower end of
sushumna is open and prana ows through the central passage of the spinal
column. Here in stage IIIC, the movement of prana from centre to counter-
centre in the mid-brain, 7>8>9, is di erent from that in stage IIIB,

163
9>8>7. The stage IIIB was intuitional; stage IIIC is transcendental! It
is a prolonged non-sensory stage. Nor does prana ow out from ajna as in the
diagrams of the previous stages - it returns to (1ó2) to form a closed circuit.
The increase in the speed of revolution around this circuit creates ‘take-o ’
stage speed. ‘Take-o ’ force su cient to send the primary body out of the
physical body is 60 cycles in 60 pulse beats in pratyahara stage, 600 cycles
per 60 pulse beats in dharana stage, 1800 cycles per 60 pulse beats in dhyana
stage, and 3600 cycles per 60 pulse beats in samadhi stage. In dharana and
dhyana stages, one can take leave to die consciously and be born again
consciously; in samadhi, one can reach from samadhi with seed to samadhi
without seed and in either samadhi stage take nal leave from all physical
births. ∞

NO INCOMING IMPULSES

DIAGRAM IIIC
Q First Grade Energy of SUSHUMNA
Essence of Consciousness
(open)
Q Sex Sublimated IDA
PINGALA
Q Spiritual Will

164
 The Force Centres

98
oo
7o
o0

11 o6 12
15 13 14 16
o o o
o o o

o5
KEY TO MAJOR CENTRES

1 MULADHARA 4 oo 3

2 SWADHISTHANA
o2
o1
3 KUNDALI o
17
4 MANIPURA
5 ANAHATA
6 VISHUDDHI
7 AJNA 18 o o 19

8 SAHASRARA
9 BINDU
0 TALUKA 20 o o 21

11 - 21

165
 BINDU
SAHASRARA TALUKA
(BLOCK)
AJNA

VISHUDDHI

IDA

ANAHATA

PINGALA

SUSHUMNA
MANIPURA
KUNDALI

SWADHISTHANA
MULADHARA
BLOCK

166
 The Force Centres Explained

In the Universe, immeasurable as it may appear, there are only

forty-nine points or important centres which are formed by three or
more and up to seven rays, or lines of force, meeting at a point. Fewer
than three lines of force do not constitute a centre of force. When six
or seven lines of force meet, they form a major centre; when three,
four or ve lines of force meet, they form a minor centre. These
centres can be considered as junction boxes of the Universe - they
keep the Universe alive, supremely aware and intelligent, fully inter-
communicative and highly spiritual. Before this spirituality,
intelligence and awareness, the best of human specimen is like dry
wood t only to be burnt - unless the forty-nine centres in a human
being are vibrant and functioning.
Such forty-nine centres repeat on a much smaller scale in each
group of galaxies or in each galaxy; they repeat on yet a smaller scale
in each solar system or a group of suns, and, still further, on a smaller
scale in each human-life bearing planet. Finally, they repeat on the
smallest scale in each human being. Below the human being, they are
not to be found! A ‘smaller scale’ does not imply lesser or inferior in
potency, only a di erent mode or level of expression.
In a planet with human-life-bearing forms, in the Sun with its
solar system, in a cluster of stars in a galaxy, and in the Universe,
these forty-nine centres are vibrant and functioning. This is unlike in
human beings, who are not even aware of the presence of the twenty-
one major and twentyeight minor centres within the body/brain
system, because they are not functional in a normal human being.
These centres enable an individual to set up communications
with a human-life-bearing planet, with the solar system, then in turn
with any group of stars, with a galaxy or cluster of galaxies and,
nally, with the Universe itself. The means of communication are
provided by Chittie, In nite Mind, the substance of the Universe.
Chittie is pure life and awareness, highly spiritual and intelligent. In
this way one can prove for oneself how vibrant, alive, intelligent and
spiritual every part of the Universe is! Without these forty-nine

167
centres functioning, there is simply no possibility of authentic
communication. It is the possibility of communication which keeps
the Universe functioning-not a blind big-bang that creates chaos, out
of which order is expected to emerge over billions of years by an
unaccountable number of permutations and combinations of
seemingly accidental events. Chaos can result when order breaks
down, but order cannot emerge from chaos in the absence of a
substance like Chittie or In nite Mind, or in the absence of a source
higher than Chittie, which for lack of proper expression, we term God.
If a human being were to stand erect with arms stretched out at
the shoulders, palms forward, the forty-nine centres can be traced as
in the chart alongside. The purpose of the twenty-one major centres is
communication proper. The purpose of the twenty-eight minor
centres - secondary generators - is to keep the twenty-one major
centres in force by passing on their own force(power) to them. Some
major centres have two minor centres to keep them well supplied.
But, in a normal human being, even the rst ten major centres are
dormant. Indeed only two, viz. muladhara and swadhisthana, work
automatically and irregularly. Manipura also functions irregularly to
the detriment of human beings. Some people do make use of
muladhara and manipura, along with their minor centres, for tantric
purposes in the human body.
The six positive major centres in the evolved human being are
(2) swadhisthana, (3) kundali, (5) anahata (made wholly positive by
practices), (6) vishuddhi (made wholly positive by practices), (7) ajna,
and (9) bindu. (1) Muladhara, (4) manipura, (8) sahasrara and (10)
taluka are the four negative major centres. Centres (11)-(12) at the
shoulders, (15)-(16) at the palms, and one below the navel near the
hipbone (17) are also positive. Centres (13)-(14) at the elbows, (18)-
(19) at the knees and (20)-(21) at the ankles are negative. So, in all
there are eleven positive and ten negative major centres. The twenty-
eight minor centres acquire the same polarity as the major centre,
which they serve - this is also true for two minor centres associated
with a major centre. Muladhara, swadhisthana, kundali, manipura,
vishuddhi, ajna and bindu each have two associated minor centres.
Again, negative and positive are to be taken in the sense of polarity in
electricity.

168
 Linking the ten major centres by prana rotation is called the
meridian technique. Most yoga and Zen schools talk about eight
major centres and fail to acknowledge bindu and kundali. Without the
inclusion of bindu and kundali, however, no prana rotation as
meridian rotation can make sense or be complete. Lines of force -
meridians - connect (7) ajna to (5) anahata and together link (15)-
(16), the palms. Lines of force connect (8) sahasrara, to (2)
swadhisthana and together link (11)-(12), (13)-(14), i.e., the
shoulders and the elbows. Lines of force connect (9) bindu to (6)
vishuddhi and (3) kundali and together link (1)-(2), muladhara and
swadhisthana. Again, in a normal human being, most of these lines of
force are very weak and irregular in their working.
The ten major centres in the human body/brain system can be
compared to the ten major aspects of the solar system and to the ten
major centres on planet Earth. The following table shows the parallel
correspondence between each major centre in the human system,
each major aspect in the solar system and the approximate location of
each major centre on Earth.
1. Muladhara Earth at the core of the Earth
2. Swadhisthana Venus at the core of the Earth
3. Kundali Saturn near Salzburg, the Austrian Alps
4. Manipura Mars in Siberia, Russia
5. Anahata Mercury near Rishikesh, India
6. Vishuddhi Neptune near Edinburgh, Scotland
7. Ajna Pluto at Kanyakumari, India
8. Sahasrara Uranus in the Rockies
9. Bindu Jupiter at Gangotri
10. Taluka Herschel at Haridwar, India
These ten major aspects of the solar system and the ten major
centres of planet Earth work in the same manner as do the major
centres in a human system whose inner evolution has developed
consciously, so that all the twenty-one major and twenty-eight minor
centres are active. The eleven minor centres of Earth are on the
surface, underwater and under the ice-caps. All the twenty-one major
and twenty-eight minor centres of Earth and the solar system are
vibrant and functioning, because both Earth and Sun have developed
their inner evolution. It has to be so, for without this inner evolution,
169
it would not be possible for suns and solar systems to survive on the
physical plane for long periods that are calculated in billions of years.
Nor would it be possible to sustain life, especially human life. A solar
system having a human-life-bearing planet must also have a planet
like Jupiter, a supportive and healing in uence. Our solar system
then, especially the Sun, Earth and Jupiter, irrespective of their size
and luminosities in comparison with other cosmic entities, are very
highly spiritually advanced. Nor would it be possible, without the
functioning of the centres, for human beings to undertake conscious
death and conscious birth. ∞

170
 The Intensity Charts Explained

The intensity charts, leading to holistic health and to

Transcendence, tell clearly that a human being is structured in
Transcendence. If that were not so, not one human being would have
attained to the status of a mahayogi or a maharshi, or a saint or a
prophet. All other life, even including the gods of the shastras, are not
so structured, and to attain the Supreme they would have to ask rst
for a human birth.
And what is more signi cant; it matters not if a human being is
asleep or has gone wrong, because the positive side of the four
centres, Intellectual-Emotional-Sex-Movement(I-E-S-M), for thought
formation have all the omnipotent force and omniscient wisdom if
properly directed. These are the very four centres whose negative side
makes a human being roam for enternities, sad and miserable. Sage
Patanjali says in the Yoga Sutra, II(18): “That which is experienced has
three gunas (or qualities) - sattva, rajas and tamas. It consists of the
elements and the sense organs. The use of these produces experience and
also eventual liberation.” This eventual liberation is the right of a
human being only! Refer to the columns for ‘positive attributes’ in the
charts and see what is expected of a human being and what a human
being is capable of. There is nothing to be added from outside, either
from books or from teachers or gurus; nor are di cult pranayamas
and/or asanas to be practised.
But, as Yoga Sutra also says. I(30): “The obstacles to soul-cognition
are bodily disability, mental inertia etc.” The Sage implies that bodily
disability that leads to mental inertia is the most damaging factor to
Transcendence. As such, a human being is directed to such practices
based on Nature’s rhythms as would keep one in excellent health that
would not only prevent mental inertia but make the brain and mind
all-attentive. These simple practices are based on certain rhythmic
breathing. All of them need only a few minutes daily, so that the
ordinary human being can live one’s sansaric life and yet attain to,
Transcendence. Those who advocate di cult practices have not
171
properly understood yoga. Strenuous practices are understandable if
one has to ʻachiveʼ Transcendence, if we were not already so.
Here the counter question arises, what about the prevalent
negative human nature active since the beginning of time? How can
that be corrected? The answer is, if a room is dark will you sweep the
darkness away or bring in light? If you bring in light, the darkness has
to disappear! In the same way, as regards the negative human nature
that has collected darkness through con ict in the mind and brain,
simply bring in Nature's rhythm.
The practices recommended by Yoga Sutra are the six re ning
exercises, each for one minute duration, plus the most important, the
three-step rhythmic breathing (3SRB), also shown in Yoga Sutra, to go
along with the corrective methods set to the rhythm of 3SRB.
How come all previous translations of Yoga Sutra all over the
world have no reference to such practices. We have given an
exposition - it exposes what is hidden, or found between the lines.
And such an exposition can only be found at the feet of the
Transcendental Teacher strictly under guru-shishya parampara!
It would be better if we stop further arguments and begin at once -
the proof of the pudding is in eating it, so too the proof of the rhythmic
practices will be apparent within the rst conscientious attempts at it.
(We can hasten the removal of certain ailment created within the body/
brain system due to persistent negative emotions by introducing
rhythmic ower medicines of natureʼs positive emotions to counter all
negative emotions.) Once rhythm enters; all con ict has to go, meaning
the entire negative side of a human being will at rst be subdued and
later abolished. Soon the positive side will so result' and come into play,
at rst on a moderate key and then, as the practices together with 3SRB
continue; the plus intensities of the four centres I-E-S-M as shown in the
charts will rise to a crescendo to burst forth into Transcendence. The
basic structure of a human being will shine through!
To these practices will later be added bhakti, the early steps to
which are the upgrading of awareness practices also previously
shown. Together the combination will blast away mountains of
negativity. The road is simple and easy but has to be methodical. If
God and Nature had not structured a human being in Transcendence
then carrying out all the most di cult practices for eternities would
give no results.
172
 So the charts are laid out as follows: There are four centres: I, E. S
and M, and for each there are four columns. These columns are for
positive attributes, negative attributes, their intensities, and ailments
prevailing thereby in a human being. The intensities are of the
various being states or mind modi cations, the output of the I-E-S-M
centres. The diseases and ailments shown refer only to the negative
intensities. They are shown here with the purpose of making it clear
that our constant wrong thinking and our constant wrong breathing
are responsible for our su ering, not some arbitrary destiny forced on
us by some autocratic power called ʻGodʼ. There are two such charts.
In chart I, the ratio of intensities in the I-E-S-M centres is 2:4:8:2,
as found in normal human beings, in whom the negative side
prevalent before the start of rhythmic practices. It denotes internal
imbalance and greatly chaotic inner conditions. Imbalance signi es
failure on the part of the individual who is carried away by his
emotions and sex force. As the Geeta says, “such persons are carried
away by their tumultuous senses.” Negative intensities are mostly
operational; positive intensities may result on rare occasions. The
essential remedy is mental integrity. Wrong breathing is to be
corrected and replaced by constant, continuous 3SRB. Wrong
thinking is to be corrected by self-observation and self-analysis, by
watching one’s drifts and honestly analysing them.
In chart II, the ratio of intensities in the I-E-S-M centres is 5:2:2:1.
It signi es that internal imbalance has changed towards balance to an
appreciable degree- the emphasis now is on the positive intensities.
As the practises begin and continue, thus the noble attributes become
nobler and the vulgar ones become weaker and die out. People at this
stage are good with ne characters. There is a corresponding change
in the duality of prana circulation in the primary body and, with it,
chemical changes in the physical body. Breathing tends towards
being slow and rhythmic. This brings about changes in the a icting
ailments for the better, resulting in some ailments getting cured. This
condition ought to be free of diseases and ailments. However, the
laws of karma and the laws of cycles are still operative and will visit
the individual; the ailments, comfortingly, will be of reduced
intensity and over a shorter duration.
These two charts di er only in their intensities columns. The
other columns (positive attributes, negative attributes,
173
diseases/ailments) are identical. Therefore, the two charts have been
combined and presented as one composite chart (pages 163 to 186)
having ve columns (positive attributes, intensities of chart I,
intensities of chart II, negative attributes, diseases/ailments).
Some people seem good, some people are good; some people
appear - religious, some people are religious; some people seem
gentle and kind, some people are gentle and kind. Such illusions and
facts of seeming and being are all betrayed by the ailments, their
intensity and duration, as shown in the charts. Let it also be
understood that the laws of karma and the laws of cycles (the
con guration of the in uencing planets and stars repeating to
produce the fruit of karma created in past lives) are always
operational. It is all so complicated that even the Lord Buddha would
only say, “It is all wheels within wheels.”
The characteristics of the breath are indicated atop each centre,
based on svara-nadi shastra. Changes in heat, humidity, strength and
frequency of breath occur often in those functioning as per chart I and
much less often in those in chart II, depending on the moods,
emotions and reactions of the individual. To understand the charts
clearly, various cases must be studied, permutations and
combinations of intensities must be worked out for all kinds of
ailments, intense or mild, of short or long duration.
What is the situation with the ordinary, average person? Refer
the text. As we came down the cycles of involution in Bhuh universe,
imbalance between the four centres came about. Earlier, balance
meant that the intellectual centre was at one time able to balance the
total force of the emotional, sex and movement centres, and so all our
actions were balanced. This balance we denote by the ratio 5:2:2:1. It
was ruined while coming down the cycles because during involution
reaching the grossest point nadir where humanity was to be of brute
form and behaviour, such balance was not required. Leave alone
balance the intellectual centre was totally overwhelmed and
surrendered to the combined force of the emotional and sex centres,
and so the movement centre only obeyed them and disregarded the
intellectual centre.
Now once again on the upward arc - evolution - in sub-stages 1,
2, 3 and early 4, the human brain was in near brute state, what we

174
term the primitive man. We are now just coming out of this state
today, and so for the majority of mankind this imbalance prevails yet.
This imbalance we denote by the ratio 2:4:8:2, where 2 of the
intellectual centre is confronted by the joint power of the emotional
and sex centres (4+8=12). This is described in diagram 1.
Then comes the in-between state of person who struggles to
change this ratio again to establish balance but fails again and again.
This is described in diagram 2. Finally, persons who have succeeded
in their struggles or who are always on their guard and are now able
to maintain the balance shown by the ratio 5:2:2:1 are described in
diagram 3a. Here the 5 of the intellectual Centre is more powerful
than 2 of emotions plus 2 of sex put together, so that the movement
centre now obeys the intellectual centre. How this is to be done is
fully explained in the text.
Those established in 2:4:8:2 we know as criminals or anti – social
persons. Those who cannot help behaving as per this ratio are sent to
jail instead of showing them the right method. But all those having
the ratio 5:2:2:1 we cannot call good, because those who are rmly
established in 5:2:2:1 is very, very rare indeed - the others are, as
stated earlier, ‘on guard’. And such are 99% of those who are good
because of law and order, society, family and friends. Such pressures
keep them good, but during war, riots, anarchy, etc., they let go their
guard.
An individual, even if he be an illiterate farmer but with 5:2:2:1
ratio established, is according to us educated and cultured, while a
person with academic quali cations and coming out of a nishing
school but with a 2:4:8:2 ratio is according to us an uneducated and
uncultured person. And in life we come across millions of such
specimens ‒ they carry this mask of culture and education.
Now to the actual use and working of the intensity charts, Each
thought can be expressed as a mathematical sum, whether plus or
minus in resultant intensity, according to the charts. If, as per chart I,
the thoughts are (i) strong hate and vengeance (- 3850), (ii) alcoholic
and prone to sex (-6100), and (iii) fond of painting (+ 5900), the nal
sum is – 4050. If, as per chart II, the thoughts are (i) understanding
(+5000), (ii) sel ess love for a11 (+ 1825), and (iii) abnormal sex
(-1625), the nal sum is +5200.

175
 Please remember that a person with 2:4:8:2 ratio can at times
have thoughts of plus intensity and a person with 5:2:2:1 ratio can
have occasional thoughts of minus intensity at times, but in 99% of
the cases individuals will be dictated by their ratio. This brings out
one very important point. Those who are rmly established in 2:4:8:2
belong to diagram 1, and those who belong to diagram 3a where the
ratio is 5:2:2:1 rmly established (though such are very rare), they
will act accordingly, normally and always. But for those who are
struggling between diagrams 1 and 3a – those who are as per diagram
2–and fail again and again to achieve the ratio 5:2:2:1, the
uctuations from minus to plus and vice versa are enormous. Such are
mentally miserable people who are very sensitive, and such are by
millions all over the world, indeed the average human being. These
persons are victims of religion, philosophy, preaching, threat of hell
and lure of heaven, Christian science, etc., because there is no
practical way shown, only faith and belief are held out! In the text,
you will nd practical guidance, so that such people will soon be able
to establish the ratio 5:2:2:1 and -be free from their miserable state.
Continuous negative intensities beyond -1500 in magnitude
makes an individual prone to serious disease as shown in the chart,
and continuous positive intensities keeps a person healthy (not taking
into account leftover, or prarabdha, karma). Karma is the shastras way
of saying that someone’s past life total at the time of death was over -
1500, and so one is born accordingly. Prayers, japa, satsang, et al., are
not going to reduce this negative sum; it is to be consciously altered to
positive as shown in text (and not out of fear and beliefs).
In case of people belonging to either of diagram 1, 2 or 3a, should
a sudden thought of great positive or great negative intensity bring
the resultant answer between o and 15, death would ensue, as the
charts show, by cardiac arrest or apoplexy, or brain malfunctioning.
How do the intensity charts work? For the human brain
computer, the data is memory patterns, whether of this life or of all
the previous lives already collected in the pools. This data, our
memory, will give the answer and make the person act accordingly.
Thus, the intensities refer to the relative strengths in the functioning
of the four I-E-S-M centres in the brain computer, working incessantly
and colouring all answers, with the movement centre faithfully

176
carrying out whatever nal conclusion these computers have come to
an answer. In the Indian shastras this answer will be according to an
individual’s dharma! here dharma means the individualʼs inherent
qualities – sanskaras, or structure. (The dharma of a snake is to sting,
one cannot philosophize with a snake.) What the shastras term as
dualities of rajas and tamas are the qualities of the emotional and sex
centres combined, and sattva is denoted by the intellectual centre.
So does the Geeta say, “Whenever spirituality decays and adharma
prevails, I am born from age to age, O Arjuna”. This means that
whenever the intellectual centre is overwhelmed spirituality decays,
because imbalance cannot show path to right action. This suggests
that balance will show the path to right action.
We have noted that all incoming impulses, all collected memory
patterns, all thought pictures (whether in negative or developed
state), all forms in universe, both seen and unseen, gross, opaque,
subtle or transparent–all that is created and exists – follow a universal
code. This universal code is composed of billions upon billions
(innumerable) shades of tamas, rajas and sattva, in varying
proportions in all conceivable permutations and combinations. The
in nite mind, the ultimate catalyst for all thinking processes,
encompassing the entire Universe is the cause and source of this
universal code – it holds the code in perfect balance and rhythm.
Each human beingʼs own code and spectrum is dictated and
determined by one’s magnetic point formed over ages of wrong living
and thinking. Each individual and each object has a magnetic point
with a code and a spectrum of this code. So only those incoming
impulses that fall within this spectrum - maximum and minimum
limits about a mean intensity – will enter oneʼs body/ brain system
and correspondingly draw out nearly identical (within the spectrum)
memory patterns that meet the near exact proportions of its qualities.
One cannot escape from this rigid law of resonance. One is thus
guided or misguided to objects, persons and places falling within this
spectrum. So, the nal answer will always be coloured by these four
centres and they will work as per their ratio. This ratio forms the
ultimate sanskaras of an individual!
There is a critical line to this universal code, a particular
combination of the three qualities or equivalently a particular

177
functioning of the brain computer centres. All persons below this
critical line will experience pain, con ict, unhappiness and disease;
persons above it will be free of pain and disease, will have rhythm and
happiness, to that extent that they are above or below the critical line.
All future destiny can be called “pain yet to come”, and so both the
Buddha and sage Patanjali have said, “pain which is yet to come can be
warded o ”. Through diligently employing the corrective methods,
the 3SRB and the re ning exercises shown to correct oneʼs magnetic
point, we can consciously take our code and spectrum safely across
the critical line and establish ourselves very high up to be safe from all
coming future pain and destiny. Remember, destiny itself has to obey
this universal code, for it is itself composed and structured by it, and if
you are above it, it will pass below you harmlessly. Do not
philosophize, nor cry, pray or carry out meaningless rites and
ceremonies – simply obey the law. Do not ask why the Christ,
Ramakrishna and other saints su ered – unless there is a speci c
reason it cannot happen.
Thus, the two charts beautifully prove that con ict and
negativity are replaced by rhythm and balance – all the negative
intensity attributes get reduced and the positive intensity attributes
increase and keep increasing rapidly. It is natural ow based on
Nature ‘s law of rhythm. This is the rhythm of Nature found on this
planet and not the creation of some human brain. To know such laws,
one has to be under guru – shishya Parampara, not only in this life but
for life after life.
In an ordinary human being, emotions (E) and sex (S) are boiling
with human passions, yet for these same two centres, on the positive
side of the (E) column, we nd the lofty attributes, sublime love of
God, reverent and prayerful, adoration of Divine Fragment,
aspiration to spirituality, puri ed gold, puri ed dynamic life energy,
etc., and in the positive column for (S) we nd the attributes,
godhead, illuminated, psychic awakening in matter of body/brain
system, realization, renunciation, etc. so even if a human being is
sunk deep in mire, then by Nature‘s rhythm one can blast away the
most raging negativity and sti ing inertia, drive away all con ict and
darkness, and ll the entire body/ brain system with Transcendence.
This is the principle on which true yoga is based. ∞

178
 The Intensity Charts
CHART I (2:4:8:2)
1.INTELLECTUAL CENTRE
Warm and moist breath, 14 – 17 breaths per minute, 4 – 7 ngers in length; breathing irregular
CHART II (5:2:2:1)
1.INTELLECTUAL CENTRE
Mildly warm and dry breath, 12 – 15 breaths per minute, 7 – 15 ngers in length; breathing regular
Sr Positive Attributes Intensities Intensities Negative Attributes Diseases/Ailments
no Chart I Chart II (Cause of Ailments)

1 understanding + 2000 – + 5000 – intense, continuous anger coma

2 have a complete knowledge, + 1975 – + 4937 – intense egotism, show-o loss of memory

179
a specialist mentality
3 abolition of ego + 1950 – + 4875 – refusal to ow with experiences abdominal cramps
4 kind and generous mind + 1925 – + 4813 – mental block; sti , closed mind ruined kidney
5 enthusiasm of action + 1900 – + 4750 – brooding over insults and abscess near neck and
seeking revenge face
6 open mind, a constant learner + 1875 – + 4687 – ignorant, but superiority complex cerebral haemorrhage
7 a ection for divine + 1850 – + 4625 – belief in violence accident prone
8 earn respect + 1825 – + 4563 – mentally lazy and foolish blindness
narcissism
9 aspiration for silence in mind + 1800 – + 4500 – family friction and arguments adenoids
10 logical mind + 1775 – + 4437 – consistent anger, foul language apoplexy
 Sr Positive Attributes Intensities Intensities Negative Attributes Diseases/Ailments
no Chart I Chart II (Cause of Ailments)

11 power to reject adverse + 1750 – + 4375 – anxiety and defeatism adrenal ailments
suggestions
12 orderly mind + 1725 – + 4313 – ru ed, unsteady mind stroke and/ or shock
13 mental aspiration + 1700 – + 4250 – closed mind not accepting the premature old age
present
14 wise, guiding type + 1675 – + 4187 – inferiority complex; mean and brain tumour
greedy
15 awakening + 1650 – + 4125 – sexual crimes AIDS
16 good grasping power and + 1625 – + 4063 – meanly, deliberately cause brain cancer

180
concentration. misunderstanding
17 mental balance + 1600 – + 4000 – guilt, futility – based depression alcoholism; addiction to
othert hings
18 highly active and agile mind + 1575 – + 3937 – back- biting, gossipy type insomnia and/ or cancer
19 benevolence + 1550 – + 3875 – make mountains of mole – hills, various allergies
irritation
20 forgiving type +1525 – + 3813 – purposely cause unhappiness full paralysis
21 illumined mind centre + 1500 – + 1375 – suicidal tendency Alzheimer’s disease
22 rational, clear mind; (awake) + 1475 – + 3687 – rebellious, undisciplined insanity and / or partial
paralysis
23 compassion +1450 – + 3625 – trust in no one, nothing; live in ear amnesia
 Sr Positive Attributes Intensities Intensities Negative Attributes Diseases/Ailments
no Chart I Chart II (Cause of Ailments)

24 sel ess, helping type + 1425 – + 3563 – accepting self – defeat, brooding arthritis
25 detachment + 1400 – + 3500 – no- spine attitude anaemia
26 kind, merciful to a fault + 1375 – + 3437 – extreme possessiveness psychosis and / or lung
cancer
27 divine solitude + 1350 – + 3375 – anger through frustration internal bleeding
28 digni ed approach to life + 1325 – + 3313 – fruitless mental gymnastics chronic bronchitis
29 perception + 1300 – + 3250 – anger through confusion pain, abscess in anus
30 steadfast and honest + 1275 – + 3187 – cause mental torture and worry alcoholism and / or TB
31 tranquillity of mind + 1250 – + 3125 – preserve all mental debris stula in anus

181
32 detached – in- life, gyani or yogi + 1225 – + 3063 – a revolutionary, mean and severe backache, pain in
self – seeking joints
33 equanimity + 1200 – + 3000 – irritation from remorse and guilt unbearable itching
34 very noble mind and pleasant + 1175 – + 2937 – aggressive, bullying, a moral epilepsy
nature coward
35 mental voice + 1150 – + 2875 – self – condemning unexplained pain in
body and mind
36 high mental capacity + 1125 – + 2813 – very dirty mind and nature Severe eye troubles
37 intuitive mind centre + 1100 – + 2750 – non – trusting deep anxiety
38 creative, organized mind + 1075 – + 2687 – drive other insane lumbago
39 conscious of duties,obligations + 1050 – + 2625 – purposely create doubts, migraine
 Sr Positive Attributes Intensities Intensities Negative Attributes Diseases/Ailments
no Chart I Chart II (Cause of Ailments)

self-seeking
40 living + 1025 – + 2563 – living, but dead severe abdominal pains
41 give happiness to others + 1000 – + 2500 – rigid, closed mind; obstinate ulcers, severe pain
42 alchemy + 975 – + 2437 – gulping down words, anger canker sores
43 remove misunderstandings + 950 – + 2375 – destructive tendencies; hatred angina and heart pains
44 ananda (bliss) in centres + 925 – + 2313 – long – standing pain, hurt, grief cancer in various stages
45 live harmoniously with all + 900 – + 2250 – purposely cause embarrassment hallucinations
46 ascension + 875 – + 2187 – anger due to personal injustice carbuncle
47 mind – over – matter type + 850 – + 2125 – e eminate man and / or manly meningitis

182
woman
48 aspiring to immortality + 825 – + 2063 – feeling of being trapped car-, bus-, plane sickness
49 trustworthy + 800 – + 2000 – mean, purposely cause irritability bad nerves, shaking
hands
50 goodness embodied + 775 – + 1937 – sel sh, inconsiderate eccentricity
51 soaring aspiration + 750 – + 1875 – seeing future as dark cataracts
52 rm and resolute + 725 – + 1813 – grave – digger mentality pain in the joints
53 beginning of realization + 700 – + 1750 – mentally retreating chills and cold
54 discriminative and good + 675 – + 1687 – brooding, back – accounting acidity
55 radiating peace in cells + 650 – + 1625 – refusing to change some chronic disease
 Sr Positive Attributes Intensities Intensities Negative Attributes Diseases/Ailments
no Chart I Chart II (Cause of Ailments)

56 sweet tempered +625 – + 1563 – intense greed, self – gain amoebic dysentery
57 perfect balance + 600 – + 1500 – deliberately shut o joys of life cholesterol
58 calm and collected + 575 – + 1437 – mental fog, stupid obesity
59 balance + 550 – + 1375 – mental confusion, small hurts colds
60 positive, hopeful, bright + 525 – + 1313 – idiotic-depression, obsession backward, sub-normal
outlook
61 intimacy with divine + 500 – + 1250 – impatience, annoyance all round colic
62 peaceful, avoid quarrels + 475 – + 1187 – purposely cause fear, worry blood and heart
disorders

183
63 consciousness turned to light + 450 – + 1125 – feeling of oppression from parents colitis
64 righteous – pride, mentality + 425 – + 1063 – gambler, cheat giddiness and severe
half – headaches
65 abolition of ego + 400 – + 1000 – escaping fear and the unwanted coma
66 steady and able + 375 – + 937 – bitter, mental revenge – planning hernias of di erent types
67 self- respectful, kind and + 350 – + 875 – prefer loneliness, avoid people allergies of di erent
good types
68 enlightened prudence + 325 – + 813 – do not like what one sees around conjunctivitis
69 avoid games of chance + 300 – + 750 – shameless, over -smart palsy
70 initiation + 275 – + 687 – stuck in past memory constipation
71 self – sacri cing + 250 – + 625 – sarcastic, fault – nding phobias, skin eruptions
 Sr Positive Attributes Intensities Intensities Negative Attributes Diseases/Ailments
no Chart I Chart II (Cause of Ailments)
72 intuitive knowledge + 225 – + 563 – feeling alone and sacred coronary thrombosis
73 go out of one ‘s way to help + 200 – + 500 – hurt purposely by fault – nding high or low blood
pressures and disorders
74 material continuity + 175 – + 437 – gripping tension cramps
75 mild – natured + 150 – + 375 – brutal – but – coward attitude addiction of various types
76 conversion of higher mind + 125 – + 313 – mental imbalance Cushing ‘s disease
77 forgiving + 100 – + 250 – revengeful valve or hole in heart
disorder
78 mind of light in matter + 75 – + 187 – nursing hurts cysts
79 light without obscenity + 50 – + 125 – rm belief in hurts, and that no cystic brosis

184
one cares
80 thirst to understand + 25 – + 63 – isolation, not wanting to hear deafness
81 0 – 15 0 – 15 death
 CHART I (2:4:8:2)
2.EMOTIONAL CENTRE
Very Warm and very moist breath, 16 – 18 breaths per minute, 4 – 7 ngers in length; breathing irregular
CHART II (5:2:2:1)
2.EMOTIONAL CENTRE
Mildly warm and dry breath, 14 – 16 breaths per minute, 7 – 15 ngers in length; breathing regular
Sr Positive Attributes Intensities Intensities Negative Attributes Diseases/Ailments
no Chart I Chart II (Cause of Ailments)

1 sublime love of god + 4000 - + 2000 - worship of self; mean and greedy paralysis
2 reverent, prayerful, in awe + 3950 - + 1975 - intensely possessive and sel sh arthritis
3 abundance of beauty + 3900 - + 1950 - longing for love aches and pains

185
4 dedication to a good, + 3850 - + 1925 - strong hate and vengeance TB and/or total blindness
noble cause
5 Adoration + 3800 - + 1900 - emotional starvation Addison’s disease
6 self-sacri cing, all-sacri cing + 3750 - + 1875 - treacherous, unscrupulous lung cancer and/or lungTB
7 spiritual aspiration + 3700 - + 1850 - unexplained extreme fears anorexia
8 sel ess love for all + 3650 - + 1825 - stab-in-the-back type, opportunist severe asthma
9 puri ed gold + 3600 - + 1800 - fear of life appendicitis
10 mother’s love + 3550 - + 1775 - unforgiving of hurt or insult kidney, stomach ailments
11 puri ed dynamic life energy + 3500 - + 1750 - insecurity excessive eating
12 inward peace + 3450 - + 1725 - biting jealousy, get even anaemia, intestinal
mentality ailments
 Sr Positive Attributes Intensities Intensities Negative Attributes Diseases/Ailments
no Chart I Chart II (Cause of Ailments)
13 matter prepares for + 3400 - + 1700 - over-protecting oneself loss of appetite
supramental
14 love for animals, birds + 3350 - + 1675 - heartless and/or godless insanity, lunacy
15 mental surrender + 3300 - + 1650 - resistance, tension, narrow mind arteriosclerosis
16 sacri cing money for a + 3250 - + 1625 - neaky, stealthy, behind-the-back shock and/or stroke
good cause type
17 mental voice + 3200 - + 1600 - sti e life’s natural joys artery congestion
18 courage in face of danger + 3150 - + 1575 - totally dishonest, undependable high blood pressure and
angina pains
19 aspiration for purity + 3100 - + 1550 - criticism, resentment, bitterness arthritis

186
20 patriotic and brave + 3050 - + 1525 - self-seeking and intensely mean coronary thrombosis
21 spiritual aspiration + 3000 - + 1500 - blaming others, feeling victimized arthritis of ngers
22 father’s genuine love + 2950 - + 1475 - changing moods; unsteady amoebic dysentery
and uncultured
23 divine presence + 2900 - + 1450 - not growing up mentally, asphyxiating attacks
emotionally
24 knowledgeable but humble + 2850 - + 1425 - mean and greedy, jealous of all severe nasal troubles
25 re in mind (purity) + 2800 - + 1400 - smothered love, suppressed crying asthma
26 nobility, love for the weak + 2750 - + 1375 - unmanageable persecution nervous breakdown
and down-trodden complex
 Sr Positive Attributes Intensities Intensities Negative Attributes Diseases/Ailments
no Chart I Chart II (Cause of Ailments)
27 Tapasya + 2700 - + 1350 - not-accepted feeling athlete’s foot and other
leg problems
28 have ideas of true grandeur + 2650 - + 1325 - weakness for praise; all-round palpitations, angina pains
wrong-doing
29 perfect vigilance + 2600 - + 1300 - warmth and love missing upper back deformed and
painful
30 sublime thoughts + 2550 - + 1275 - peacock or show-o mentality, piles and stula
playboy type
31 true worship + 2500 - + 1250 - recalling emotional debris painful middle back
32 genuine love for all children + 2450 - + 1225 - uncompromising type alcoholism and/or drugs

187
33 radiating purity + 2400 - + 1200 - fear of unemployment and severe pain in lower back
nancial problems and hipbone
34 truthful, dependable + 2350 - + 1175 - drinking, gambling type albino, poor digestion
35 mental prayer + 2300 - + 1150 - anger and revenge bad breath and
indigestion
36 obedient to will of God type + 2250 - + 1125 - womanizer and irt, cheatful ways great eye troubles, near
blindness
37 mentalized power + 2200 - + 1100 - mind wool-gathering, no feeling of loss of balance
concentration at all
38 attached to, sacri ce for family + 2150 - + 1075 - cheat at games and in life also ulcers, stones, pain in
intestines
 Sr Positive Attributes Intensities Intensities Negative Attributes Diseases/Ailments
no Chart I Chart II (Cause of Ailments)

39 true brotherly/sisterly love + 2100 - + 1050 - frustrated, unscrupulous and euphoria

dangerous
40 love, sacri ce between real + 2050 - + 1025 - have regrets, moody and goitre
friends selfharmful
41 + 2000 - + 1000 - tension from trying to baldness
control everything
42 fearless in life + 2000 - + 1000 - possessive, undependable psychosis
43 absence of desire + 1950 - + 975 - no sweetness left diabetes
44 accept challenging situations + 1900 - + 950 - demanding, absolutely spoilt stone in gall-bladder,

188
kidney or pancreas
45 absence of grief + 1850 - + 925 - fear ruining sleep diarrhea
46 noble feelings between + 1800 - + 900 - unfaithful spouse paralysis
husband and wife
47 Agni + 1750 - + 875 - running away from life dizziness
48 noble type of spouse + 1700 - + 850 - quarrelsome type of spouse severe nerve disorders
49 aristocracy of beauty + 1650 - + 825 - sad, not wanting to hear earache
50 very tolerant to a limit + 1600 - + 800 - intensely greedy and mean insanity
51 aspiring to spirituality + 1550 - + 775 - mental eruptions eczema
52 enjoy pleasures of mind + 1500 - + 750 - passionate, animal type apoplexy, ts
53 attachment to the divine + 1450 - + 725 - ear of, and in, life emphysema
 Sr Positive Attributes Intensities Intensities Negative Attributes Diseases/Ailments
no Chart I Chart II (Cause of Ailments)

54 harmonious living + 1400 - + 700 - cause grief to others intentionally blindness and/or
stammering
55 power of spiritual beauty + 1350 - + 675 - I-am-persecuted struggle; violence epilepsy
56 fond of good living in a + 1300 - + 650 - superstitious, believe in rash-allergy
good way black magic
57 light in blood + 1250 - + 625 - not see anything pleasant in life eye troubles
58 decorative mind + 1200 - + 600 - unhealthy trance practices scabies
59 emotional beauty in cells + 1150 - + 575 - dark future cataracts eye problems
60 disciplined mind + 1100 - + 550 - frivolous nature, unsteady cold, cough, and/or

189
bronchitis
61 renunciation of desires + 1050 - + 525 - never forgiving glaucoma
62 helpful in distress + 1000 - + 500 - uncooperative, disappointing diabetes
63 richness of feelings + 950 - + 475 - cross purposes in life cross-eyed
64 hold honourable friend-ship + 900 - + 450 - no self-con dence,despairing type growth in heels
65 conquest over greed for food + 850 - + 425 - fear of the present far-sightedness of eyes
66 great love for all, kind + 800 - + 400 - sad or happy over tri es impotence
67 foresight, prevision + 750 - + 375 - fear of the future near-sightedness of eyes
68 good-natured, frank but + 700 - + 350 - ill-mannered, guilt-conscious polio
not blunt
69 Inspiration + 650 - + 325 - unable to cope fainting
 Sr Positive Attributes Intensities Intensities Negative Attributes Diseases/Ailments
no Chart I Chart II (Cause of Ailments)
70 give relief where needed + 600 - + 300 - de ant and treacherous various allergies
71 Invocation + 550 - + 275 - over sensitivity fat on the face
72 assertive but well-meaning + 500 - + 250 - unbalanced lumbago and/or coma
73 matter consenting to be + 450 - + 225 - boredom, lack of love chronic fatigue
spiritualized
74 overlook faults + 400 - + 200 - undependable, unsteady, rude acidity and/or ulcer
75 peace in the nerves + 350 - + 175 - reject feminity female problems
76 accommodative + 300 - + 150 - spineless, lazy, undependable hernias of di erent types
77 Tranquility + 250 - + 125 - burning anger high fevers

190
78 Receptivity + 200 - + 100 - blow to feminine ego broids
79 unsel sh prosperity + 150 - + 75 - emotional debris collected stula
80 Sacri ce + 100 - + 50 - ego and fear index nger damaged
81 Service + 50 - + 25 - anger and sexuality middle nger damaged
82 0-15 0-15 death
 CHART I (2:4:8:2)
3. SEX CENTRE
Hot and very moist breath, 18-24 breaths per minute, 4-7 ngers in length; breathing fast and irregular
CHART II (5:2:2:1)
3. SEX CENTRE
Mildly warm and dry breath, 15-18 breaths per minute, 7-12 ngers in length; breathing regular
Sr Positive Attributes Intensities Intensities Negative Attributes Diseases/Ailments
no Chart I Chart II (Cause of Ailments)

1 mother’s love for new-born + 8000 - + 2000 - mother’s desperation for cancer
new-born
2 chaste, good character + 7900 - + 1975 - undue force in sex syphilis

191
3 godhead + 7800 - + 1950 - extreme fear of father or mother bed-wetting
4 celestial thinking + 7700 - + 1925 - dislike of sex during sex act blindness, gonorrhoea
5 illumined + 7600 - + 1900 - live in fear; gulping down food regular belching
and insults
6 reverence + 7500 - + 1875 - indulgence in unclean sex chronic skin diseases
7 psychic awakening in matter + 7400 - + 1850 - some earlier guilt at death birth defects
8 great respect and love + 7300 - + 1825 - guilt over unclean sex acts dangerous sexual
for spouse disorders
9 realization + 7200 - + 1800 - feeling emotionally dirty black heads
10 wholesome, satisfying, + 7100 - + 1775 - often commit rape permanent, dangerous
 Sr Positive Attributes Intensities Intensities Negative Attributes Diseases/Ailments
no Chart I Chart II (Cause of Ailments)
pure sex infectious diseases
11 renunciation + 7000 - + 1750 - fear of letting go of something bladder ailments
12 bodily graces and/or + 6900 - + 1725 - sex during menstrual period high blood pressure and
classical dancing angina pains
13 revelation + 6800 - + 1700 - unhappy life bleeding gums
14 noble feelings about sex + 6700 - + 1675 - hatred due to forced sex bronchitis and/or TB
15 spiritual beauty + 6600 - + 1650 - emotionally unstable blisters
16 calm, satis ed in sex + 6500 - + 1625 - abnormal sex-mania painful colitis
17 power of harmony + 6400 - + 1600 - lack of ideas lack of circulation of
blood

192
18 interest in poetry/drama + 6300 - + 1575 - mental and physical sex storms pneumonia
19 aspiration for divine + 6200 - + 1550 - closing all mental doors blood clotting
consciousness
20 interest in music/songs + 6100 - + 1525 - alcoholic and prone to sex diabetes
21 devotion + 6000 - + 1500 - long-standing emotional problem high blood pressure
22 interest in classical painting + 5900 - + 1475 - over-smoking, over-sexed giddiness, noises in the ear
23 super mind + 5800 - + 1450 - lack of love as a child low blood pressure
24 interest in classical sculpting + 5700 - + 1425 - regular trespass in sex gout
25 surrender + 5600 - + 1400 - fear of others and dislike of self bad body odor
26 deep, true love between man + 5500 - + 1375 - easily excitable in sex, bad breath and bad health
 Sr Positive Attributes Intensities Intensities Negative Attributes Diseases/Ailments
no Chart I Chart II (Cause of Ailments)
and woman and long sex acts
27 vital prayer + 5400 - + 1350 - boiling anger big boils
28 restful, gratifying sex feelings + 5300 - + 1325 - frigid, fearful in sex pain in the heels, debility
29 mental plasticity + 5200 - + 1300 - no mental mobility bone deformity
30 appreciative of beauty + 5100 - + 1275 - love sexual attery; unfaithful hernias of various types
31 physical plasticity + 5000 - + 1250 - not releasing bad and sad bowel problems
past memories
32 respect, sympathy for + 4900 - + 1225 - excesses in food, drink, smoking insomnia
opposite sex
33 spiritual perfume + 4800 - + 1200 - everything totally wrong with the brain tumor

193
brain
34 considerate and careful in sex + 4700 - + 1175 - very clumsy in sex weak and/or wet lungs
35 over mind + 4600 - + 1150 - no mother’s instinct breast cancer
36 moderation, understanding + 4500 - + 1125 - homosexual and/or masturbating polio
in marriage
37 mind of light acting in matter + 4400 - + 1100 - too anxious as a mother painful cysts, lumps in
breasts
38 honest, faithful + 4350 - + 1075 - shameless, exhibitionist prostrate trouble, debility
39 good health, youthfulness + 4300 - + 1075 - only ruthless passion for sex, ulcers, other growth on
preserved no warmth or respect or near sex organ
 Sr Positive Attributes Intensities Intensities Negative Attributes Diseases/Ailments
no Chart I Chart II (Cause of Ailments)
40 friendly with opposite sex + 4200 - + 1050 - beastly in sex vertigo
in a good way
41 communicate easily + 4100 - + 1025 - too timid to express even breathing problems
about life, sex when right
42 perfection in form, graceful + 4000 - + 1000 - sex with animals of the opposite sex spermacetireaha
43 eternal + 3900 - + 975 - belief that sex is bad frigidity
44 love body-buildingandshaping + 3800 - + 950 - wrong approach and wrong sterility
motives in sex
45 power of psychic consciousness + 3700 - + 925 - bitterness, pride painful gallstones
46 satisfying sex gestures + 3600 - + 900 - contempt of partner after sex urinary disorders

194
47 transformed sex centre + 3500 - + 875 - mental, sexual morbidity gangrene
48 great self-restraint + 3400 - + 850 - corrupt sex ideas abscess in or near
sex organ
49 aspiring sex centre + 3300 - + 825 - gripping fear gas pains
50 avoid all excesses + 3200 - + 800 - foxy, cunning with children allergies of various types
regarding sex
51 peace of sex centre + 3100 - + 775 - lifelong uncertainty gastritis
52 delicate tastes + 3000 - + 750 - self-centred, mean in sex ring worms, other skin
diseases
53 connection to super mind + 2900 - + 725 - worry thoughts of sex- tness problems with genitals
 Sr Positive Attributes Intensities Intensities Negative Attributes Diseases/Ailments
no Chart I Chart II (Cause of Ailments)

54 delicate, ne-looking body + 2800 - + 700 - dissipation in sex blindness

55 connection between light + 2700 - + 675 - poor ideas, negativity glandular problems
and the physical
56 appreciative of beauty, + 2600 - + 650 - disgusting sex habits breathlessness
high tastes
57 body consciousness + 2500 - + 625 - feeling of being a victim; goiter
unful lled life
58 very warm feelings + 2400 - + 600 - non-cooperative in sex palsy
59 conciliation + 2300 - + 575 - dominate all; impatient gout

195
60 very good character + 2200 - + 550 - mental disorders in sex impotence or frigidity
61 creative word + 2100 - + 525 - stress-pressure premature white hair
62 create happiness in married life + 2000 - + 500 - frustrated in sex impotency
63 eternal presence + 1900 - + 475 - continually building resentment various growths
64 co-operative love partner + 1800 - + 450 - undependable and mean sex homosexuality
relations
65 divine will + 1700 - + 425 - emotionally, sexually unsatis ed halitosis
66 good and clean in sex + 1600 - + 400 - blackmailer in sex, painful leprosy
menstruation
67 ame of aspiration + 1500 - + 375 - vile gossip, foul thinking hay fever
68 work for happiness in sex + 1400 - + 350 - untrustworthy sex partner leukemia
 Sr Positive Attributes Intensities Intensities Negative Attributes Diseases/Ailments
no Chart I Chart II (Cause of Ailments)
69 healing + 1300 - + 325 - criticism through fear headaches
70 love a good, happy home + 1200 - + 300 - loose and free with opposite sex infertility
71 integral prayer + 1100 - + 275 - great fear in pit of stomach heartburn
72 fond of owers + 1000 - + 250 - no control over sex cancer
73 integral solace + 900 - + 225 - unending emotional problem heart problems
74 decorate home + 800 - + 200 - over indulgence in sex rickets and/or TB
75 re nements of habits + 700 - + 175 - biting thoughts about money, heart attack, valve or hole
position in heart problems
76 good tastes + 600 - + 150 - watch sex pictures, read sex severe constipation, colic
books

196
77 benevolence + 500 - + 125 - unable to meet responsibilities hemorrhoids
78 like to be with family + 400 - + 100 - resistance to change liver problems
79 fond of friend circle + 300 - + 75 - incorrect expressions various hernias
80 conquering fervor + 200 - + 50 - public shame, wrong ideas on sex herpes
81 elegance + 100 - + 25 - not willing to move forward hip problems
82 0-15 0-15 death
 CHART I (2:4:8:2)
4. MOVEMENT CENTRE
Warm and moist breath, 16-24 breaths per minute, 7-10 ngers in length; breathing fast and irregular
CHART II (5:2:2:1)
4. MOVEMENT CENTRE
Mildly warm and dry breath, 16-20 breaths per minute, 10-15 ngers in length; breathing regular
Sr Positive Attributes Intensities Intensities Negative Attributes Diseases/Ailments
no Chart I Chart II (Cause of Ailments)
1 physically strong but good, + 2000 - + 1000 - physically aggressive sti joints
no bully
2 protects the weak + 1975 - + 987 - love to provoke ghts swollen, painful knee

197
3 heroic action + 1950 - + 975 - failure, loss, immature Bright’s disease
4 maintain law and order + 1925 - + 963 - create disputes amputation
5 purity in action + 1900 - + 950 - family are-ups bronchitis
6 love military service + 1875 - + 937 - disrupts happy home fractures
7 spiritual aspiration + 1850 - + 925 - burning in anger burns
8 join police + 1825 - + 913 - evasive through weakness bone TB
9 wakefulness in mind + 1800 - + 900 - fear solidi ed callouses
10 honest, well-settled ways + 1775 - + 887 - on the run due to guilt complex slip-disc
11 abundance of beauty + 1750 - + 875 - justify fault- nding enlarged liver
12 reposeful, steady + 1725 - + 863 - de ant of all authority deformities of arms
and legs
 Sr Positive Attributes Intensities Intensities Negative Attributes Diseases/Ailments
no Chart I Chart II (Cause of Ailments)

13 pure sense of beauty + 1700 - + 850 - constant depression and grief breathlessness and lung
problems
14 fond of non-classical dancing + 1675 - + 837 - physically exhausted from deformities of other
bad habits body parts
15 attachment of cells to divine + 1650 - + 825 - better die than ght attitude lupus
16 fond of outdoor games + 1625 - + 813 - use strength in wrong ways at feet
17 new birth + 1600 - + 800 - a warning by nature to take lymph problems
care of mind
18 energetic, sportsman like + 1575 - + 787 - unnecessary physical movements hamstrung muscles

198
19 intuitive mind centre + 1550 - + 775 - fear of not being wanted; menopause problems
fear of aging
20 fond of heavy exercises + 1525 - + 763 - love to torment the physically chest and back
weak deformities
21 mastery of sex + 1500 - + 750 - belief that sex is sinful, dirty menstrual problems
22 fond of land sports + 1475 - + 737 - cruelty to animals hydrocephalus
23 Radha’s consciousness + 1450 - + 725 - get annoyed over small issues bruises
24 fond of swimming + 1425 - + 713 - cruel actions in general polio
25 conversion of the higher mind + 1400 - + 700 - sexual fears migraine
26 fond of gymnastics + 1375 - + 687 - lazy, sleepy-headed, love varicose veins
table-work
 Sr Positive Attributes Intensities Intensities Negative Attributes Diseases/Ailments
no Chart I Chart II (Cause of Ailments)

27 divine grace + 1350 - + 675 - inappropriate sexual relations miscarriage

28 very supple in body, fresh + 1325 - + 663 - habit of drumming ngers angina pectoris
in breath and/or shaking legs
29 energy of a plastic mind + 1300 - + 650 - closed mind, set opinions mouth problems
30 sound sleeper, yet easy riser + 1275 - + 637 - mean-natured, talk to oneself cramps
31 enlightened + 1250 - + 625 - hard-hearted, iron-willed multiple sclerosis
32 quick re exes + 1225 - + 613 - races cycles giddiness
33 sweetness of thought + 1200 - + 600 - fear of losing control loose motion sickness
34 steady posture + 1175 - + 587 - fond of riding sleeplessness and/or

199
restlessness
35 faithful in everything + 1150 - + 575 - living in past mire and lth mucous colon
36 avoid all arguments + 1125 - + 563 - race-horse jockey shock and/or stroke
and quarrels
37 re in mind + 1100 - + 550 - hurt emotionally from parent nail-biting
38 socially active + 1075 - + 537 - careful, steady driver angina
39 races cars + 1050 - + 525 - dull teacher nervous backache
40 ame of aspiration + 1025 - + 513 - refuse fresh experience nausea
41 avatar in the making + 1000 - + 500 - abused speech earlier dumb
42 abundant expression + 975 - + 487 - unable to meet life’s problems hypoglycemia
43 aspiration for silence + 950 - + 475 - purposely abusive and deaf
 Sr Positive Attributes Intensities Intensities Negative Attributes Diseases/Ailments
no Chart I Chart II (Cause of Ailments)
jarring attitude
44 supreme peace of mind + 925 - + 463 - social beliefs of sex; fear impotence
of mother
45 nature aspiring in body + 900 - + 450 - abused human body previously dwar sm
46 attempt towards immortality + 875 - + 437 - gone beyond the point of incurable disease
no return
47 total conversion + 850 - + 425 - deliberately hurt the deaf and spastic
dumb
48 emotions awake to the divine + 825 - + 413 - gripping dread indigestion

200
49 balance of nature in body- + 800 - + 400 - brooding, nervous, sensitive, damaged motor neurons
brain system fearful
50 contemplation of divine + 775 - + 387 - revolutionary, trigger-happy become a vegetable
51 exclusive turning inward + 750 - + 375 - no value for human beings guilt, ending in suicide
52 broad-ranging activities + 725 - + 363 - anger, annoyance infections
53 psychic balance in primary + 700 - + 350 - non-patriotic, sell one’s nation bed-ridden for life
through accident
54 puri ed sex centre + 675 - + 337 - total wrong thinking in ammations
55 know how to listen + 650 - + 325 - pimping hernias of various types
56 communion with divine + 625 - + 313 - negativity, fear in uenza
57 humility before divine + 600 - + 300 - sly movements vertigo
 Sr Positive Attributes Intensities Intensities Negative Attributes Diseases/Ailments
no Chart I Chart II (Cause of Ailments)
58 deep love for Divine Fragment + 575 - + 287 - escapism, withdrawal insanity
59 divine love spreading outward + 550 - + 275 - unplanned life sterility
60 tranquility in sex centre + 525 - + 263 - uncalled-for fears insomnia
61 puri ed dynamic energy + 500 - + 250 - lazy, procrastinating pain in joints
62 ame of aspiration + 475 - + 237 - unsatis ed, remorse itching all over
63 striving towards truth + 450 - + 225 - dull, fretting, never satis ed intestinal troubles, colic
64 rst spiritual awakening + 425 - + 213 - unbalanced reason jaundice
65 striving towards wisdom + 400 - + 200 - clumsy walk inbred and external, piles
66 repentance-to-redeeming + 375 - + 187 - resentment, revenge jaw problems

201
67 emotive being + 350 - + 175 - learns shooting with bad motives injuries from one’s own gun
68 puri ed senses + 325 - + 163 - resisting changes in life joint pains
69 pure emotive centre + 300 - + 150 - complaining type, create trouble giddiness, headaches
70 expressive silence + 275 - + 137 - disappointment, failure, shame kidney problems
71 collective harmony of cells + 250 - + 125 - dgety, nervous slip-disc, backache
and organs
72 peace in cells + 225 - + 113 - emotional lump in throat laryngitis
73 conciliation turned inward + 200 - + 100 - childish, foolish, and aggressive spondilytis
74 purity in all cells + 175 - + 87 - childhood problems upper-most various leg problems
75 matter consenting to divine + 150 - + 75 - immature, loud-voiced lumbago, joint pains
76 emotional beauty in cells + 125 - + 63 - fear of future lower leg problems
 Sr Positive Attributes Intensities Intensities Negative Attributes Diseases/Ailments
no Chart I Chart II (Cause of Ailments)
77 nature makes an o ering + 100 - + 50 - love to stand on board of bus angina
or train
78 beginning of realization + 75 - + 37 - feeling that one is not clean leprosy
in bodybrain matter enough
79 human passions show change + 50 - + 25 - brutal killing leukemia
80 towards goal + 25 - + 25 - anger with primitive emotions liver problems
81 0-15 0-15 death

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 Svara-Nadi Shastra

Svara in Sanskrit means ‘voice’, and as voice is dependent on

breath, svara also carries the connotation of ‘breath’. In this ancient
science, a subtle and important relation is expressed between breath
and nadi, or pulse. Pulse has been given more importance by western
medical science – it is standard practice for a doctor today to rst
check the pulse and then the congestion in the chest and/or lungs to
get some indication of the condition and/or ailment of breath. In
ancient Indian medical science, breath was given more importance,
quite besides the thought that life begins with the rst breath and
ends with the last. One of the most important breaths in svara-nadi is
the all-purpose yogi breath, what we have called three-step rhythmic
breathing (3SRB). We have already detailed the varied great bene ts
that result if this breaths is practiced for all twenty-four hors.
In ancient India, breath was found to have the following
characteristics. It could be (i) long or short in strength, (ii) moist or
dry in humidity content, (iii) warm or cool in temperature, and (iv)
fast or slow in frequency or speed. From these eight conditions, we
have the following twenty-four combinations:

(1) long and dry (7) short and moist

(2) long and cool (8) short and warm
(3) long and slow (9) short and fast
(4) dry and cool (10) moist and warm
(5) dry and slow (11) moist and fast
(6) cool and slow (12) warm and fast

(13) long and moist (19) dry and warm

(14) long and warm (20) dry and fast
(15) long and fast (21) moist and cool
(16) short and dry (22) moist and slow
(17) short and cool (23) cool and fast
(18) short and slow (24) warm and slow
We may consider long, dry, cool and slow as positive

203
characteristics, and short, moist, warm and fast as negative
characteristics. So the twenty-four combinations above can be
divided into the six pure positive breaths (1-6), the six pure negative
breaths (7-12) and the twelve mixed negative/positive breaths (13-
24).
The pure positive and the pure negative breaths ow alternately
from the left and the right nostril for a xed duration of 90 minutes
each. In the former case, the health of the individual is very good,
coupled with rich character and sensitivity of emotion. In the latter
case, health is also good, but now accompanied by animal-type
disposition and robust bodies. Cases of pure positive or pure negative
breaths are extremely rare, because human beings, good or bad, are
invariably attacked by some strong positive or negative emotions of
great intensity from time to time.
The remaining 12 mixed breaths (13-24) ow irregularly, both
in frequency and duration, from either the left or the right nostril,
depending on many factors, the most important being emotions
raging within the individual at that particular time. These breaths
always remain in a very uid state, since emotions are uid. Indeed,
there are no permanent emotions except where chronic ailments are
concerned. These variations give away the various ailments. These
twelve breaths also denote the twelve modern biochemical systems of
treatment by the twelve-biochemical salts.
The base for both breath and pulse, and indeed the connecting
link between them, is prana intake. Prana is cosmic impulse that
enters and ows in the primary body with consequent e ects on the
secondary or physical body. Prana is of seven di erent grades serving
seven di erent purposes. Prana of seventh grade ows in the mineral
kingdom, of sixth and fth grade ow in the vegetation and animal
kingdoms and in human beings who have not evolved su ciently
from within. These three grades are for life and awareness. Inwardly
developed human beings do take in higher prana impulses of fourth,
third and even second grade, but the relationship between prana,
breath and pulse remains the same. All prana intake into the human
body is at the perineum (bhumi). When prana is sucked up by ida, it
empties in the left nostril, which then ows for both breath inhalation
and exhalation. When sucked up by pingala it empties in the right

204
nostril, which then ows for both breath inhalation and exhalation.
When prana intake at the perineum ceases, the energies of life and
awareness also cease to ow within the organism and so do the breath
and the pulse – the human mechanism is ‘dead’. So, until the action of
prana as the absolute link is acknowledged, modern medical science
will always struggle to prescribe the right medicine.
Preceding everything must come accurate diagnosis, with or
without the use of modern technical equipment. Although the
complex human system cannot be standardized, one must be able to
pinpoint the ailment torturing the patient. The technical advance of
modern medical science was more than adequately replaced by the
intuitional capability of the physicians of ancient India, though there
certainly always have been laid down rules for proper diagnosis.
The normal method of diagnosis is to check the breath by
holding the back of the palm below the nose and moving it towards or
away from the nose to note the characteristics of the breath and the
particular combination. Also to be noted are the nostrils of out ow
and the time of day or night when the examination takes place. A
further point to check is whether the breath is of temporary nature or
deep-seated in origin, i.e., whether the symptoms of ailment are of a
passing nature or are deep down in the system. If it is the former, both
nostrils will ow unevenly, one being more open than the other; if the
latter, one nostril will be open and the other closed. Experience is the
best teacher.
For medical purposes, day and night are considered to be of
equal length. Days is from 6 a.m. to 6 p.m. and night is from 6 p.m. to
6 a.m. on the next day, irrespective of season and sunlight. The twelve
hours of each day and each night are divided into eight periods of
ninety minutes each. These periods are based on the various forces
that our planet earth discharges in the soil, water and air to be utilized
by the organic biosphere, and especially the individuals with the 12
mixed breaths. These in uences have de nite e ects on the mind /
body system, on thinking and emotions; due to this, we have our
particular moods, we think and act in a particular fashion. Provided
certain practices involving work on oneself have been carried out,
then even in the most harmful periods, good results can be obtained.
The ow of breath during these periods also gives an indication

205
whether cure is possible or not, and whether it will be quick or long
drawnout. So, the potency of the medicine to be prescribed must be
considered along with the various aspects of the technique of nostril-
blocking. Experience shows that treatment by blocking the nostrils at
particular periods of day and night, though slow, is sure and can be
aided by simple medicine. Very few people have speci c ailments,
which are easier to heal; the majorities have complications, so that
plugging of the nostrils is also a complicated procedure. Whilst
hearing the history of the person to be treated, one is, by experience,
able to nd out which emotions are uppermost in the pyche and
which are related to the ailment in question.
The plugging of the nostrils is sometimes ine ective, not because
the system of svara-nadi is inadequate, but because it is considered too
simple a treatment for serious ailments, so that people fail to follow
strict timings for plugging – this can result in a psychological setback
to the system. The periods for blocking of the nostrils are very precise
and decisive.
The eight periods for day and night are as follows :

6 am to 6 pm : Day periods

Period Mon Tues Wed Thurs Fri Satur Sun

6.00 - 7.30 am amruta roga labha shubha chala kala udvega
7.30 - 9.00 am kala udvega amruta roga labha shubha chala
9.00 – 10.30 am shubha chala kala udvega amruta roga labha
10.30 – 12 pm roga labha subha chala kala udvega amruta
12 – 1.30 pm udvega amruta roga labha shubha chala kala
1.30 – 3.00 pm chala kala udvega amruta roga labha shubha
3.00 – 4.30 pm labha shubha chala kala udvega amruta roga
4.30 – 6.00 pm amruta roga labha shubha chala kala udvega

6 pm to 6 am : Night periods

Period Mon Tues Wed Thurs Fri Satur Sun

6.00 - 7.30 pm chala kala udvega amruta roga labha s hubha
7.30 - 9.00 pm roga labha shubha chala kala udvega amruta
9.00 – 10.30 pm kala udvega amruta roga labha shubha chala
10.30 – 12 am labha subha chala kala udvega amruta roga
12 – 1.30 am udvega amruta roga labha shubha chala kala
1.30 – 3.00 am shubha chala kala udvega amruta roga labha
3.00 – 4.30 am amruta roga labha shubha chala kala udvega
4.30 – 6.00 am chala kala udvega amruta roga labha shubha

206
 What is Reality?

The entire body mechanism is based on the principle of (relative)

perpetual motion. This (relative) perpetual motion is the same as the
(relative) perpetual motion found in planets, stars, galaxies and the
entire Universe itself. The powerpack, the prime mover, in the human
body mechanism is the diaphragm, not the heart. Once this y-wheel
of the human mechanism is set in motion at birth, then the ratio of the
generation of energy to the consumption of energy (along with
cosmic laws) determines the so-called life-or time-cycle of the human
mechanism. For the human mechanism and all other mechanisms,
e.g., planets, stars and galaxies, are a combination of a generator and
an engine.
For the generation of energy, much stress is laid on food. Some
even talk of sattvic food and a vegetarian diet. It is a normal human
way of thinking that belies proper knowledge. But the need of saving
energy is not even thought of, for spending does exceed generation,
leading to diseases, old age and death. Other sources of generation of
energy, besides the obvious oral food, are not taken into account, viz.,
correct breathing and correct digestion of incoming impulses.
Let us consider the real source of generation of energy that
moves the powerpack, the diaphragm, to (relative) perpetual motion.
Movement of this powerpack is the original motion, which sets all the
various synchronized movements into gear; all these secondary
movements come into motion, gear by gear, within the human
mechanism.
But, rst, it is more important to know some vital factors, (i)
What makes the powerpack organ, the diaphragm, to be in (relative)
perpetual motion within the human mechanism ? (ii) Is ‘it’ a
mechanism or power, and is this power within the human mechanism
? (iii) What relationship has this mechanism or power (which may or
may not be within the human mechanism) with a similar mechanism
or power in the Universe, which gives the Universe its (relative)
perpetual motion ? (iv) Do planets, stars and galaxies also have such a

207
mechanism or power individually, which keeps each of them in
(relative) perpetual motion? (v) Is there a possibility of having any
access to or control over this mechanism or power, and also,
thereafter, over the other similar mechanisms or power? (vi) If yes,
how; and if not, why not? Are there really answers to these questions?
Yes! On realizing the answers to these questions, one would
come to realize that the human body is merely a sophisticated
mechanism of in nite possibilities – and is nothing beyond that. An
excellent computer not fully known to science or religion or
philosophy! Once having known the mechanism or power within or
without the human mechanism and then having known its
relationship with the similar mechanism or power that keeps the
planets, stars, galaxies and even the Universe in (relative) perpetual
motion, one would come to the conclusion that with all its immense
wonders, enormous size, all possibilities and probabilities, the
Universe is also merely a sophisticated mechanism of in nite
possibilities, equally as mechanical – and is nothing beyond that. A
grander, vaster computer, not at all known to science or religion or
philosophy! And further, all entities that are included within the
bounds of the Universe are, likewise, merely computers not yet fully
understood.
Having come to such conclusions, the ancient sages rejected as
being of no consequence both the human body mechanism as well as
the in nite mechanism of the Universe and all that is contained
within its bounds. Further investigations along these lines over an
age, showed that the seen universe stretched into a more subtle and
vaster expanse of Existence beyond our seen universe. Our seen
universe was described by the term Bhuh, or cellular, and the more
subtle expansion beyond was termed Bhuvah, or molecular. Still
further investigations over an age along these lines revealed that
beyond the subtle was yet a vaster, even more subtle expanse of a
universe and this was termed Svaha, or electronic. The so-called
‘matter’ of our universe became more and more subtle reaching the
anti-matter state, or equivalently prakriti reaching moola-prakriti
state, and so on. But they all proved to be merely more and more
sophisticated mechanisms of (relative) perpetual motion, all being
grander and vaster and more subtle computers only. And so were
classi ed under ‘maya’ also – what we have called the Bubble!

208
 Thus did the popular term ‘maya’ originate. Maya does not mean
an illusion, but it conveys the thought of being illusory or transitory,
meaning that which exists but is of no importance. In this category are
placed the human body mechanism, the Universe and all that exists
within the bounds of the Universe, because they all exist on this basis.
Only later did maya come to be understood as ‘illusion’ only, meaning
not existing. But who feeds the data and how’s the data fed to all these
computers remained unsolved!
So, the sages nally placed more importance on this (relative)
perpetual motion. What would happen, they asked, if this (relative)
perpetual motion were to stop or cease? Ages of one-pointed thought
along these lines gave the reply that with the cessation of the
(relative) perpetual motion, the whole Universe – gross, subtle and
yet more subtle, and all that is held within its bounds, i.e., all the
various mechanisms – would cease to exist, it would collapse into one
single centre! The human mechanism, when once the (relative)
perpetual motion ceases, does collapse into a single point (bindu) and
the human body mechanism is pronounced ‘dead’. All other
mechanisms would also likewise cease to exist. As above, so below!
Motion, (relative) perpetual motion, is vibrations and vibrations
mean life, awareness, sound, heat, light, colours, magnetism,
gravitation and a host of other such e ects at di erent rates of
vibrations, some of which are known to physics. All these
characteristics are very commonly associated with the human body
mechanism as well as with trillions upon trillions of other
mechanisms like the planets, stars and galaxies. For what in the
human mechanism we describe as love, a ection, etc., we describe as
magnetism, gravitation, etc., in planets, stars and galaxies. With the
cessation of this (relative) perpetual motion, therefore, also cease
all these e ects, leaving only inky blackness, or in ancient language,
the Cosmic Night!
However, it is clear that (relative) perpetual motion needs a
(relative) perpetual ocean of energy. Everything can then be
ultimately reduced to this (relative) perpetual ocean of energy
operating through each mechanism, whatever its size and structure.
Not only is this (relative) perpetual ocean of energy the source of the
gross, subtle and yet more subtle universes and of all that they hold
within their bounds, it is also the intelligent cause of all (relative)

209
perpetual motions of all the masses of matter, gross or subtle, which
are but the condensations of the same (relative) perpetual ocean of
energy. It is therefore the (relative) perpetual cause of all the
vibrations and motions within the Bubble, leading to the various
e ects like light, sound, colour, etc., in all the mechanisms, human or
otherwise. And this diversity of mechanisms and phenomena is
endless.
So, it stands to reason that all these mechanisms need the proper
type of sense organs for registration, i.e., to be able to exist in that
particular strata of Existence, within the unlimited and varied
conditions of Existence. What would happen if the sense organs of a
particular mechanism were not to be operative? In that case, that
particular part of the Universe in which that mechanism exists will
cease to exist for that mechanism! So it is that our sense organs make
us aware, at rst, of our body mechanism (‘I am’) and, thereafter, of
all other sorts of mechanisms found in trillions in each universe,
gross, subtle and yet more subtle, depending on which universe we
happen to exist in, in a particular time-cycle. These time-cycles are
not simply linear as we may imagine!
The sense organs are suitably given to (or developed by) each
mechanism to experience each type of universe. It is also true that one
mechanism may have one set of sense organs functioning to register
one type of gross universe, within which the variety of experiences
and types of sense organs is endless. Another mechanism may have
another set of sense organs functioning to register the subtle universe;
yet, another mechanism may have both sets of sense organs
functioning. There may be a mechanism that may have all sets of
organs functioning and in some other cases, some set of sense organs
may not be operative, what we may call dormant or defective, so that
in spite of their presence in a mechanism, the mechanism would not
be able to register the subtler universes.
So one mechanism may di er from another in very many ways,
some to little extent and some radically, i.e., some may be able to
register exceedingly well, some more or less, and some others not at
all. Nonetheless, all are mere mechanisms of endless variety, shapes
and textures, whether humans, planets, stars or galaxies. None can be
considered holy, sacred or advanced if the sense organs work
exceedingly well, and none can be considered vulgar, mean, or

210
undeveloped if they don’t. For di erent mechanism serve di erent
purposes, that is all! Just like man-made mechanisms, viz., heater,
freezer, radio, etc. Together they function as a grand orchestra!
But to come back to (relative) perpetual motion, which has to be
fed by the (relative) perpetual ocean of energy. This energy is termed
cosmic energy for lack of a better term or understanding. Could it be
termed original unique force- eld, all-pervading and allknowing,
which makes all mechanisms seem intelligent and aware and keeps
all mechanisms in (relative) perpetual motions? Its qualities or
characteristics or gunas are countless, inconceivable, and contain all
the pairs of opposites. It ought to be so for it contains innumerable
shades of sattva, rajas and tamas in all conceivable measures,
permutations and combinations. Hence, one mechanism will di er
from another depending on whatever qualities, or range of qualities,
a particular mechanism encompasses and exhibits, at a level of detail
far beyond the scope of today’s orthodox and limited theory of genes
and heredity to describe.
This (relative) perpetual ocean of energy cannot be divided or
classi ed into good and evil; neither can any part of it be so divided.
Hence, there can be no absolutely good or absolutely evil type of
mechanisms. Can we call this (relative) perpetual ocean of cosmic
energy, which is all-pervading and all-knowing, sacred? No. Is it then
evil? No. It is neither sacred, evil or vulgar because none of the
trillions upon trillions of mechanisms in the three universes can
exhibit characteristics or qualities or gunas that are not contained
within this all-pervading (relative) perpetual ocean of cosmic energy
in which all the varied mechanisms have their individual (relative)
perpetual motions and their existence. Since all mechanisms move
and have their being in this all-pervading ocean of cosmic energy or
space, they all ultimately dissolve into it also, being mere
condensation of the (relative) perpetual ocean of cosmic energy or
space, leaving behind, perhaps, only a ‘black hole’ or cosmic night in
this cosmic energy or space in certain regions of Existence.
Shall we term this (relative) perpetual ocean of energy or cosmic
energy as space? In that case, space is living, vibrant, all-knowing and
all-pervading, unlike ‘space’ as understood by science today! Can this
all-pervading ocean of cosmic energy or space, with all its known and
unknown characteristics be termed Universal (Divine) Mind,

211
(Chittie)? Can we then say that the terms cosmic energy, space and
Universal Divine Mind, are in fact synonymous? It appears so, does it
not?
Can this (relative) perpetual ocean of cosmic energy (or space or
Universal Divine Mind) be said to emerge or how from yet another
unknown and unknowable source? Cannot all these three universes,
together with their full contents of mechanisms together with this all-
pervading ocean of cosmic energy or space or Universal Divine Mind,
be contained in a Dimensionless Point of Cosmic Consciousness? Can
that Dimensionless Point (magnitude-less) be termed Seed or God or
That? Does this Dimensionless Point give rise to the vast tree of
Existence, with its roots high up in an unknown or unknowable
source and Its countless branches and leaves hanging upside down?
Can this Dimensionless Point by Itself exist perpetually? Is there
motion within or outside this Dimensionless Point? Which mortal eye
has seen, which mortal mind has understood this Dimensionless
Point? It is said in the shastras or scriptures, that which has motion
within or without is mortal and subject to change and time-cycles and
so is subject to dissolution. That which has no motion within is
immortal and not subject to dissolution. Can this Dimensionless Point
be such?
Is it not so that this Dimensionless Point which contains all, i.e.,
the in nite possibilities, projects all the universes with all their
contents and their time-cycles? ‘Project’ not in the sense of projecting
on a screen, for then one would require a screen of (relative)
perpetual existence outside the Dimensionless Point (which does not
make sense for nothing can be outside of the Dimensionless Point). Is
it not so that this projection is itself cyclic? Does this, then, not give
rise to the sense of involution and evolution, i.e., alaya and pralaya, or
cosmic day and cosmic night? Does this cyclic projection conjure up
the idea of maya or illusion in the right sense of the world? Is it not so,
that these cyclic movements, however imperceptible, within this
Dimensionless Point, also would subject this Dimensionless Point to
time-cycles and thus to dissolution? And can we call this
Dimensionless Point as God or that, or does all this pertain to the
Bubble?
How, then would this Dimensionless Point, in the measureless
distant future, again substantiate Itself? But, then, did not It
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substantiate Itself at one time in the dim forgotten past from
Nothingness? Therefore, can we say that Nothingness precedes this
Dimensionless Point? So is God or that or Nothingness the Reality?
Shall we term the Dimensionless Point as the Bubble and shall we
term Tapah, manifest Absolute, as Nothingness.
What purpose, then, have these trillions of numberless
mechanisms of the three universes? What purposes have all these
three universes? What purpose have their (relative) perpetual
motions? What purpose has this (relative) perpetual ocean of cosmic
energy or space or Universal Divine Mind? Do they have any purpose?
Are not all these then just ‘maya’? Are not all these illusory? What
place, then, do religion, rites, ceremonies and prayers have? Is it not
all a ction of our fragmentary intelligence and mind, thus creating
all such concepts out of fear and/or doubt because we know so little
or nothing? How long would we imprison our God in our tiny
temples, churches, mosques and synagogues? Do we still want to
believe that It (or That or God or Nothingness) created us in the same
image? Which image is that? When shall we come out of all this make-
believe and enter into the true spirit of the space age as we once
entered into the true spirit of the Upanishadic age. Or as Lord Krishna
says in the Gita, chapter III (26), “But one should not perturb the
minds of the ignorant who are attached to action.”
Should we still trace the cause of this (relative) perpetual
motion? And will such an exercise prove pro table? Or shall we
separate our sense organs from our senses (pratyahara if understood
properly) and momentarily know the Truth, in an in nitesimal
fraction of a moment. Shall we and can we experience the Truth thus?
And is it not that this experience of Truth shall render us free from our
(relative) perpetual bondage? This momentary Cosmic
Consciousness (being out of our ordinary awareness) or rather this
identi cation with Truth, with the Dimensionless Point, is not that
the moment that contains all eternities and time-cycles, as well as
timelessness, space, cosmic energy or Universal Divine Mind? As Lord
Krishna in the Gita, chapter XI (7), o ered, “Here, in me living as one,
O Arjuna ! Behold the whole Universe, movable and immovable, and
anything else that thou wouldst see!”
The shastras or scriptures say that there is no motion in Cosmic
Consciousness, i.e., within It, That or the Dimensionless Point. But

213
who would dare say it is or it is not – that mano nirodh is very near
Cosmic Consciousness! Is it or is it not so?
But since this (relative) perpetual ocean of Cosmic Energy or
Space or Universal Divine Mind has motion within, it ought to be
mortal and subject to change and time-cycles, and hence subject to
dissolution, however immense and incalculable be the duration. And
so all must ultimately collapse into the Dimensionless Point. So, all
that ‘is’ is totally and seemingly di erent from this Dimensionless
Point and this Dimensionless Point nally has to collapse into
Nothingness or the Reality. The Nothingness! The Reality!
So, ultimately, except for this Nothingness, all else is considered
maya, illusory, transitory, non-existing and subject to total
dissolution. Is this the experience of nirvana? So this Dimensionless
Point within Nothingness is advaita and space or ocean of cosmic
energy or Universal Divine Mind, should it originate, even in
discussion, is dvaita and hence unacceptable. Nothing else is taken
into consideration, let alone the in nite varieties of mechanisms!
But it is also true that in the absence of these time- and space-
bound trillions upon trillions of mechanisms, all these fragmentary
condensates of myriad sizes, from anu to the universes, that have
(relative) perpetual motion and relative awareness, there would be
none to appreciate and register, i.e., have a mental concept (if not the
experience) of the existence of this timeless, ever-existing
Dimensionless Point. For that Dimensionless Point to be
‘meaningful’, all these ‘meaningless’ mechanisms must exist
‘forever’ along with their illusory ideas of space/time! Is it not so?
Unfortunately, is it not so? Or should it not be that Nothingness alone
must exist? Is this philosophy or partly religion? But the salvation is
to experience this identi cation, this Truth, in the barest moment,
through scienti c yoga.
What has scienti c yoga to say? To know the Truth, i.e., to arrive
at the source of all wisdom and power, if it could be stated thus in
human language, is it necessary to go through all the outlined
practices and through so much work on one’s self? Is there no direct
method what some call the leap beyond or the breakthrough, sudden
and immediate?
Yes and no! No, for almost all of us, because the physical vehicle
along with the brain cannot bear the shock and would in almost all
214
cases end in (i) common death, (ii) swoon or unconscious state that
makes an individual a vegetable for life or (iii) in making – an
individual completely insane for life. All these are to be avoided, for
these three results imply a negation of e orts, that the leap has failed
to materialize. What is worse, normal or abnormal and many such
lives may have to pass before such individuals reach the same
condition as was before the leap was attempted. In e ect, normal
progress is delayed.
Yes, in rare cases where the body and brain can bear the shock
without damage or becoming unconscious, for being unconscious
even for a short while is to defeat the purpose.
How is it then done, what is the experience? The answer is: stare
naked; for Truth is naked! It has no covering, no qualities, no shape,
no texture. To stare naked means to complete the circle-it ends in you,
yourself. Light bends and so does sight. The stare is naked and xed.
Fixed means of long duration; naked means slowly all the sights and
sounds fade away, and even though it be broad daylight, it is not
registered – for light is not Truth. Truth is named Nothingness or
Emptiness (for the sake of language to be meaningful) and so it can
have no sound, no light, no shape, etc. When this world and all the
Universe disappears in broad daylight, then one is surrounded by
inky darkness – one feels not one’s body or breath.
If the naked stare is accomplished, in broad daylight, not only
does one see or experience nothing, but one is also not seen by others!
For the naked stare, as said earlier, ends in you, yourself, and when
you become a part of Nothingness or Emptiness, how can you be seen,
how can you be di erent and separate? “When one’s mind is thus
known in its nakedness, this doctrine of seeing the Mind naked, this
self-liberation, is seen to be exceedingly profound. Seek, therefore,
thine own wisdom within this. It is a vast deep.” And when you will
experience this, the wealth of the whole Universe will be as nothing to
you, though you may possess such wealth. ∞

“OM SATYAM PARAM DHIMAHI!”

215
 CREATION

ABSOLUTE ABSOLUTE
PARAM SATYAM

UNMANIFEST ABSOLUTE
SATYAM

TAPAH DIVINE WHOLENESS

ABSOLUTE MANIFEST

BUBBLE
i.e., EXISTENCE
DIVINE FRAGMENTS
JANA UNIVERSE

DIVINE FRAGMENTS
MAHA RIGION DESCEND WILLINGLY
MAHAKAL INTO EXISTENCE
COVERINGS

CAUSAL BODY WITH THREE

***

NEED EXTERNAL
SUPER MICRO RECORDING

EXPERIENCING THE
MONITORS

DIVINE FRAGMENTS
DIVINE FRAGMENTS

***
THE THREE UNIVERSES
 WHEN
BUBBLE ie
EXISTENCE

COVERINGS
MAHA RIGION DHARMAKAYA

NEED EXTERNAL
MAHAKAL
SAMBHOGKAYA

THREE UNIVERSES
WHEN EXPERIENCING
CHITTIE
7 NIRMANAKAYA
6
5
4
3
2 MENTAL UNIVERSE (SVAHA)
1
MOLECULAR ELECTRONIC
7

UN
IV
6

ER

D
5
4
3 ASTRAL UNIVERSE (BHUVAH)

SAL D
2 MOLECULAR
1

INFINITE MIN
7
IVINE MIND

6
5 CELLULAR PHYSICAL
4 UNIVERSE (BHUH)
3
2
HUMAN BEING
1
(DIVINE FRAGMENTS)
WITH EXTERNAL COVERINGS
OF BODY, BRAIN and SENSES
NADIR
BUBBLE ENCASED IN MAHAKAL
 Existence is not projected out of Divine Wholeness. In a small
part of Divine Wholeness is the domain of Mind provided for.
Chittie- In nite Mind or Universal Divine Mind-is the substance that
constitutes space-time within Divine Wholeness. All that is in
Existence is made from and redissolves into Chittie. In this Bubble
are the three universes, Bhuh-Bhuvah-Svaha, within Mahakala.

Divine Fragments descend willingly into Existence by acquiring

external coverings or body/brain systems-nirmanakaya/brain,
sambhogkaya/manas, dharmakaya/buddhi-which allow
experience of the three universes. Human beings, Divine Fragments
with sel mposed limitations of bodies/brains/senses are shown on
the fourth sub-stage of Bhuh. On the evolutionary arc, they are free
to return to Creation-set aside their coverings and burst the Bubble
to re-enter Divine Wholeness, their Celestial Home.

218
 YOGA SUTRA
OF
SAGE PATANJALI

AN EXPOSITION
SUTRA – By – SUTRA

219
 CONTENTS

Introduction ............................................................. 221

1. Book I Rearranged ...................................................... 228

2. Book II Rearranged ...................................................... 253

3. Book III Rearranged ...................................................... 279

4. Book IV Rearranged ...................................................... 297

5. Book V Rearranged ‒ Part I ....................................... 316

6. Book V Rearranged -- Part II ........................................ 334

Conclusions ..................................................................... 353

220
 Introduction

Before we proceed with our sutra by sutra exposition, it is

necessary to understand the underlying idea of Advaita in Vedanta.
Creation is, always was, and ever will be. Creation, as we
understand, stands for Param Satyam; therefore, no part of it is ever
dissolved and no part of it does ever get created. There is no end nor
beginning in Creation. It is always the same.
Even in Creation we imagine states within Param Satyam (which
is, in a way, false, but to be understandable and meaningful to the
average intellect it has to be so spoken) and call such states
Madhyama Satyam and Satyam.
Then Satyam in its creative aspect we denote as Divine
Wholeness, or Tapah, and further come down to the level of Janah, the
Divine Fragments. We also state that there is no di erence between
Divine Wholeness and Divine Fragments, that it is not a state of
multiplicity because each Divine Fragment can merge into and re-
emerge from one another, as well as merge into and re-emerge from
Divine Wholeness. So the Many from the One does not imply
multiplicity and from Param Satyam to Divine Fragment ‒ each
fragment also is Param Satyam ‒ there is no duality. The Advaita idea
of Vedanta is not contradicted.
So Param Satyam is made to assume the states of Madhyama
Satyam, Satyam, Tapah or Divine Wholeness, and Janah or domain of
Divine Fragments. Yet the entire Creation is One ‒ no duality at all
exists therein ‒ that is Advaita.
But the human mind is too small and yet not developed to hold
immensity, so it desires to break down any type of immensity into
fragments, for then only can it understand. To the human mind, it
does not matter if thereby anartha is created of artha. For example, the
one large body of water on the surface of this earth is broken into
many oceans, seas, bays, gulfs, channels, straits, etc., though we know
there is no break or demarcation in the world body of water
221
anywhere.
And our Earth is not even a pin-point in comparison to the vast
Creation and Existence. Yet this is the only way with us!
One fact stands out large and complete (and this thought is to be
kept in mind) when we talk of Creation. Creation is absence of all that
we know, think, imagine, feel or experience! Because in Creation
nothing that we know of or are familiar with is required. In Creation,
there is no form, no shape, no texture, no light, no colour, no sound,
no electricity or magnetism, no laws (for there is none to follow or
disobey them), no functions, no food, no air, no water, no energy, no
prana, no sleep, no waking, no sex, no earthly conditions, no suns, no
galaxies; there are neither nirmanakaya, sambhogakaya or
dharmakaya, for there are no universes, nor brain, manas or buddhi.
Nothing! Total absence of all pluralistic thought. This is the state of
Turiya ‒ even to say this is false! Param Satyam prevails!
Then what is Existence? In a tiny corner of Creation, a specially
conditioned area is created by Divine Wholeness, which we know as
Existence. Nothing is stable here, it is a constantly changing, ever in a
ux, ever in suspense, unpredictable state or condition, where
probabilities outweigh possibilities 1:1,000,000, and this state is
brought about by the constantly changing ʻgunasʼ or ʻqualitiesʼ,
through their permutations and combinations.
But again the question arises, whence came Existence? Then
how did the order of Existence arise? The answer is: there is no
Existence! This answer may not one satisfy because even the present
human brain (of the 21st century to come) has not the courage nor the
ability to think along this line.
To make Existence understandable: in a tiny, microscopic point,
Param Satyam lled it with the state of Existence, with a substance we
call In nite Mind or Chittie. From the human standpoint this cosmic
mind is unimaginable, very potent, and all-knowing within
Existence! We can in Existence call this mind as Divine Mind of God,
but we must be clear what we mean by ʻGodʼ. This cosmic mind exerts
immense mind maya creative pressures on all that exists, irrespective
of size or intelligence.
This tiny point lled with cosmic mind, in which all the three
universes of Existence, Bhuh-Bhuvah-Svahah, are oating, we
understand as Brahmanda. All that is in Brahmanda is a mere
condensation of cosmic mind, Chittie. But this tiny point is virtually

222
immeasurable ‒ billions of light years cannot measure or fathom even
the smallest universe Bhuh, the physical universe.
It is in this tiny point, Brahmanda, that we talk of the three states,
the so-called waking, dream and sleep. Here we have the in nite pairs
of the opposite, here we talk of death and birth, here we have our
religions, rites, ceremonies, philosophies, et al. Here we have need of
light, food, air, body, mind, and all that we can feel, know and
experience. Here we talk of duality!
But all that we see, feel, experience, hold, need or possess is all in
questionable forms (mayarupi), all under cosmic mind maya creative
pressures, though it all appears to us so real that we have never even
doubted that it is so. Thus Sage Patanjali in Yoga Sutra says, “In the
case of the man who has achieved yoga (union), the objective universe
(Brahmanda) has ceased to be. Yet it existeth still for those who are yet
not free.” But after ages of repeated thought we fail to realize that it is
all unreal, transitory, and not capable of making us blissful, serene
and contented.
But Advaita, the non-duality of Vedanta, cannot accept anything
other than Param Satyam! Some details of the Advaita Vedantic
thought are:
‒ There is nothing prior to nor anything after Param Satyam.
But Param Satyam is not void or a non-entity. It is
nothingness, or emptiness, but is not nothing or empty.
‒ The non-dual, unchanging reality is Turiya (even giving it a
name is false understanding). Ishvara, the Gurudeva of the
Yoga Sutra, is equated with Turiya. It is not a fourth state over
and above the three states experienced in Existence.
‒ Nothing whatsoever is born in any way; there is no
origination in any way whatsoever. The concept of birth, of
causation, suggests duality, a false idea. Birth and death of
anything is possible only through maya and not through
reality.
‒ There is, in reality, no world or Universe. It is all an illusory,
questionable manifestation. All is mythia, i.e. that which is
wrongly imagined or of questionable origin.
But the human mind is afraid and not yet developed su ciently
to grasp this idea of Advaita. The question arises, what is then the
cause of Existence appearing so real? Perhaps it is that Ishvara,
Satyam ‒ the Lord ‒ diversi es the mundane things, turning its mind

223
outward, so the shastras say. But this is only an unsatisfactory reply
for those who cannot accept that Existence does not exist.
Cosmic mind, In nite Mind, Chittie, is also known as maya,
because all the condensations are of this mind and are questionable.
The Self, wherever conditioned by maya as mula-prakriti, is the cause
of the plural universe. Brahman, Self, when thus conditioned, is
Ishvara. So maya, or Chittie, is ever a riddle to the intellect. Brahman
and Atman are not di erent from each other.
‒ Self, by Nature, is pure, independent and free. The pure Self
of each individual is the Absolute, Satyam. The true Self is the
core of the man.
‒ Moksha, or liberation, is this realization, the rediscovery of
the truth of the Self. The individual rediscovers the non-
di erence of the jiva (conditioned) from Atman
(unconditioned), the fullness of the non-dual being. It is the
nal and complete end of life, realizable while in
embodiment rather than after death.
‒ Moksha, or Transcendence, is the eternal nature of man. It is
not something that has to be accomplished or attained to,
some time in the future, nor is it an intellectual concept. It is a
rediscovery of what is already there. It is through “unborn
knowledge” that the “unborn Self” is realized.
‒ All this world and the universe is perceived through the
individual mind, a creation of cosmic mind, Chittie. But when
the mind ceases to play and ceases to be mind, i.e. when mind
becomes of itself “no-mind”, duality is no longer perceived!
Mind ceases to be mind (a) in deep sleep, (b) in samadhi (without
seed). In (a) one remains ignorant, in (b) one perceives Reality and
understands the questionable Universe, the world, and life.
The body/mind complex of man is the nest laboratory for
analysis and rediscovery in Advaita-Vedanta ‒ provided we clearly
understand whether one would function as (a) body/mind complex,
i.e. the covering, or as (b) Atman, the Self, before we use the terms (a)
maya and (b) Reality. We have all mixed up these two separate view-
points. The covering is questionable and so is all that is experienced
through it; our normal life and experience is therefore also
questionable. If we see through a coloured glass, we see a coloured
world.
But the trouble arises when we do not want to live as body/mind

224
complex, because we have been told or have read or we have become
so miserable with life that we really want to be free from it. But we are
unable to throw away consciously this body/mind complex and
destroy it. Suicide is no solution ‒ it should be set aside with care and
reason.
The body/mind complex works under awareness, the quality of
cosmic mind or Chittie as individual mind. The body/mind complex is
always in one of the three states, the so-called waking, or dream, or
sleep. It knows not any other state because the real state of Turiya
belongs to Atman, and Atman is never beguiled by cosmic mind maya
creative pressures. This is duality maintained by cosmic mind ‒ but
what can we talk about in this Bubble that is Existence. Let us step out
of this Bubble and we shall not ever know or dream of duality.
This is the purpose of Yoga Sutra ‒ to help you to step out of the
kingdom of cosmic mind, Chittie. The question asked by the
Upanishads is: Is there, in fact, any fundamental, single truth behind
the plurality subsisting, and cognized or experienced by us? It is like
being in a foreign land (Existence) and then trying to nd or search
for landmarks of our native land because we have forgotten that we
are in a foreign land.
We belong, as Atman, to Creation. In Existence, because of the
covering of the body/mind system, we must nd duality abounding
on all sides. There is no search or philosophy or religion needed ‒ we
must realize we are out of our celestial home and must go back! This is
the purpose of Yoga Sutra ‒ to help you to go back to your celestial
Home, Creation.
It is all very reasonable to say, to philosophize, and give
scholarly arguments why we should not accept this dualistic state
when it is mithya, but one who has experienced Turiya will not argue ‒
with whom will he argue for there is no duality for him! Only those
will argue who accept Advaita on hearsay. And only experience can
remove all arguments.
Pure consciousness ‒ this is Turiya, Atman, the Home ‒ is
Creation, not Existence. In Existence, Atman nds itself in a polluted
atmosphere of duality (though it does not itself experience duality). It
has a mask, an outer covering, and this covering accepts and does
experience duality. Atman is never ʻenmeshedʼ or ʻdeceivedʼ by
Existence, by cosmic mind or maya creative pressures ‒ because it is
Satyam. It is witness to the other three states.

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 The state we are talking about is not really the dissolution of the
subject/object complex, but only dissociation. Turiya, by de nition,
is a negation of sense perception, the world of thoughts and ideas
through the instruments of mind and intellect and other limited
modes. All other states alternate and pass away but Turiya ever
remains constant. It is changeless amidst change ‒ it remains always
una ected by and unattached to this world play.
Scriptures say man is spirit within matter but this is not Advaita.
In Existence we cannot talk without being accused of duality.
Scriptures talk about the ve sheaths ‒ annamaya, pranamaya,
manomaya, vijnanamaya and anandamaya ‒ but this is not Advaita!
Scriptures talk about organs of perception, organs of action, mind,
intellect, and ego ‒ but all that is also not Advaita!
Knowledge is supposed to be non-dual, yet perceptual
knowledge functions within the dualistic sphere of subject/object
relationship. Mind-object contact is necessary for knowledge to arise.
The Upanishads say, “The Self perceives the external world through
the instrumentality of the mind.” Does the Self need the mind to
understand, or the eyes to see, etc.? This is our trouble in Existence.
There can be no pure non-dual mind ‒ even the cosmic mind or
Chittie! If non-dual, it ceases to be mind. Mind and maya are not two
separate objects; no other magician called maya is there to beguile the
mind. Mind is the only magician that makes us perceive what is not
real and believe it as real. The shastras use the words “unborn mind”
or “no-mind”. No such thing exists. Only cosmic mind in its myriad
modes exist ‒ moving, oscillating, vibrating, and misguiding us.
The truth of non-duality will always remain beyond intellectual
comprehension, for intellectual comprehension is mind and mind is
dual and manyfaceted. With its help we can never approach the idea
of Advaita or Turiya. So this is the purpose of Yoga Sutra ‒ to help you
cross this ocean of confusion and reach the other shore.
The scriptures say, “When the individual has direct intuitive
apprehension of Atman he transcends the limits of empirical
knowledge.” Mind is maya ‒ cosmic mind is cosmic maya. So to
experience even for a fraction of a moment the Reality, Atman,
Satyam, that I and Reality, Atman, Satyam are one ‒ during life and
waking, setting aside mind, is the supreme moment! One is then never
the same person again! One has been Turiya ‒ not, one has
experienced the state of Turiya.

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 If senses and mind are used, then only this world and this
universe are seen and experienced, and life is lived accordingly for
there is no other way. How to delink the senses and the mind and yet
not be unconscious! If it is possible, we should be taught! So we turn
to Yoga Sutra for guidance.
With understanding and experience, the meaning of moksha
changes. At rst it means freedom from su ering, bondage, and all
the negative aspects of life. Later, it means to be authentic and to live
life fully and completely without delusion or restrictions, and that too
here and now. And it is not the redemption of an after-death state,
because there is no death as we normally understand.
With this dualistic mantra-japa, ʻRadhe-e-Kishan, Radhe-e-Shyamʼ,
repeated constantly with normal three-step rhythmic breathing (3SRB)
for all 24 hours while carrying out the normal day-to-day duties
outwardly, nally leads one to Advaita, Turiya. Do it and experience!
But suddenly becoming enthusiastic, do not run away from
sansara ‒ you cannot run away from this world, this Universe, with a
dualistic mind. Be sober, be rational, and try to understand how the
sutras wish one to go about. You have lived in the dualistic world your
dualistic life for millions of years ‒ you cannot undo that in a hurry.
Nevertheless remember that it is not the disappearance of the
world and the universe per se, but only the disappearance of a false
outlook. It is a rediscovery. It is nothing but being established in oneʼs
real Self. But it is also good to remember that Self never really was or
is bound, so there is no real question of its bondage and the need to
attain release at any particular point in time. “When ignorance is
brought to an end through non-association with the things perceived,
this is the great liberation.”‒ Book II(25).
Having accepted a few deserving disciples, Sage Patanjali, with
love and care, started to expound the inner meaning of the sutras and
explained the details of the practices. This guru to disciple succession
(parampara) has ever continued, myself having been fortunate to
learn at the feet of my transcendental Master. Whatever I have
remembered I have put in his name. I may be forgiven for whatever
mistakes found or for omissions.

Om Satyam Param Dhimahi!

227
 Book I Rearranged

Book I
I(1). Now we shall begin the revised instructions in the science of
union. (yoga)
ʻNowʼ implies that having attained some preliminary knowledge
and learning, the student is ready for deeper exposition of the sutras to
begin, as implied between the lines.
Having systematically compiled the sutras and teaching thus,
Sage Patanjali wishes to convey that not only is this the revised text
(anushasanam) but the nal understanding of yoga for his age. The
Yoga Sutra will thus be nalized and revised in each age (like our
modern age) according to the contexts of that age to follow, because
they are scienti c, timeless, and fathomless in depth. Being scienti c
in nature, yoga abhyasa if practiced diligently will give the same results
in any part of the world. In keeping with the evolutionary progress of
humanity and as the higher brain centres open (in case of the common
man), progressively higher aspects of life, and so of Yoga Sutra, are to
be given in a revised manner from time to time.
I(2). Yoga is achieved through the healing (subjugation) of the
psychic nature and the calming (restraint) of the chitta, the thinking
instrument.
A human being, unlike any other life form, is a complex structure,
but one which allows for change of texture and structure. The outer or
physical (cellular) man has a physical body/brain system, the inner or
astral (molecular) man has an astral body/manas system. The outer
man has various nerve systems and the inner man has various systems
of nadis. The former breathes air and the latter intakes prana, normally
of fth grade, unless conscious development takes place.
The astral, psychic body/manas system, being far more subtle and
sensitive than the physical body/brain system, gets scarred all over in
the process of daily, ordinary living. This is to be healed, while the
physical thinking instrument is to be calmed. Neither healing of the

228
psychic nature nor the calming of the thinking instrument is possible
directly by use of will power. It is brought about (at rst) by controlling
breathing, making it rhythmic, then establishing it to the rhythm of the
three-step rhythmic breathing (3SRB) and replacing our present wrong
breathing by correct 3SRB for all 24 hours, and then co-ordinating
3SRB with prana intake as shown in the practices.
Here mind and brain are to be properly understood. The brain,
like any other part of the body, is an organ and is called the thinking
instrument. Its function, thinking, is both conscious and unconscious,
more often unconscious. Mind is In nite Mind or cosmic mind; the
shastras call this cosmic mind ʻChittieʼ, and also ʻmayaʼ for its workings
are all shades of maya.
This cosmic mind or maya ows through each individual and is
then known as chitta; its workings as chitta still continue to be all
shades of maya. This individual mind, chitta, works as a catalytic
element in whose presence only the brain can work, but which has not
to be involved with the processes of the brain.
Mind (as individual mind, chitta) merely illuminates, i.e. it throws
light or does not, as per the conditions prevailing in each brain. Mind
has no states of its own! Unfortunately writers talk of states of mind,
like wandering, forgetful, distracted, oscillating, restrained or one-
pointed. These are states of each individual brain, mistakenly
superimposed on to the individual mind. These states of the brain
depend on emotions as they keep changing and registering in the brain.
So the nal aim and end of yoga is to tune in brain to mind, to
make brain steady so that the individual mind can meditate, and thus
achieve a moderately peaceful restraint of the modi cations ‒ of
course not total stoppage, which is harmful and is also not possible.
We have earlier mentioned that individual mind is not free from
the workings of shades of maya. The purpose is to convey that if brain
and senses were able to work without the help of cosmic mind, Chittie,
they would register the truth of Existence. Because they are unable to
function without mind, they represent and register whatever cosmic
mind wishes to register. This primary mischief is enough to make man
roam for eternities without nding a way out! What is the solution ‒
earlier in the introduction, we mentioned ʻhow to delink the senses and
the mind, and yet not to be unconsciousʼ.
I(3). When this has been accomplished, the yogi knows himself as
he is in reality (his essential and fundamental nature stands out
229
supremely).
We refer here to the preface. What do we understand by ʻwhen
this has been accomplished'. It means: (a) Rhythmic breathing, on the
rhythm of 3SRB, is established. (b) 3SRB is synchronized to prana
intake of the inner man for all 24 hours. This synchronization of breath
to prana then has to be practised at di erent cycles for correction of
prana at 12, 18 and 36 cycles per minute as shown in the practices. (c)
So there must come an awareness of the inner man. Breathing and
thinking being intrinsically connected by the laws of Nature, a de nite
in uence over thinking is brought about by such steady, rhythmic
synchronization.
The three gunas or qualities, sattva, rajas and tamas, having once
lost their balance and rhythm in an individual, cannot on their own
come back to balance and rhythm for eternities, unless they are
consciously brought back to rhythm and balance by certain practices.
When all this is done, the complex human structure is capable of taking
in prana of fourth grade, and later of even higher grades, to bring about
certain mutation within the system.
When this much is done and the physical man has become aware
of the inner astral man, both together start getting a vague idea of the
spiritual man within at the core ‒ the Divine Fragment, the Atman-
Ishvara-Satyam-Advaita ‒ and become aware of the fact that they,
meaning the various bodies or outer sheaths, are unreal. And if this
continues, then later this man will worship with adoration the Atman-
Satyam. Thus Radhe-Krishna‒the body/brain system as Radhe and
Ishvara-Satyam is Krishna.
At this stage comes the mischief of cosmic mind through
individual mind to tempt the disciple into some fascinating weakness
of the disciple. If the disciple were to ght back and realize that this
complex body/brain system is mayarupi and all distractions as brought
about by cosmic mind through individual mind are also mayarupi and
unreal, then only the sutra is meaningful ‒ the individual is now a yogi,
who knows he is Ishvara-Satyam and not the mayarupi form. But to be
able to accomplish all this is the work of innumerable lifetimes of one-
pointed struggle, and under a real transcendental Master.
I(4). Up till now the inner man has identi ed himself with his
forms and with their active modi cations.
The sutra speaks of a certain ignorance, avidya, which is of the

230
entire humanity. This ignorance is maximum when the individual as
well as the entire humanity reaches nadir during involution (refer the
Creation/Existence diagram).
There is a profound di erence in thinking in the West as
compared to ancient Indian thought collectively called the shastras.
There is no sudden and chaotic beginning of Existence ‒ there is a
gentle ebb and ow of the tides of life and awareness over
immeasurable time. When extreme ebb is reached there is extreme loss
of awareness and knowledge, the point nadir being the height of
ignorance or avidya.
As the tide ows in, so do greater and greater awareness and
knowledge, more of both is exhibited, avidya slowly gives way to vidya
‒ this we normally call evolution, not just of the form with its
instruments, which nature undertakes to bring about, but also the
inner evolution which, beyond a critical point, the individual and the
whole of humanity is expressly responsible for bringing about. The
Yoga Sutra shows what and how each individual or the whole of
humanity can and should do.
Inventions of science, however wonderful, show a tendency that
is outgoing and will only place within reach of the common man more
power of destruction, because science has done nothing to make man,
the animal, into man, the human being. Yoga, in many ways, is trying
to do this, viz. turn man, the animal, into man, the divine being. This
inner man, the psychic astral body/manas system, which is the
emotional part of man, science has not taken in hand. Science has to
look within and bring about inner evolution. Till then the inner man
will identify with the outer man, the animal in human form. The entire
race will remain outgoing and science will ultimately destroy itself and
the human race too.
Such tides of ebb and ow, i.e. involution and evolution, have
been numberless, not only on our Earth but in the vast universe also.
With these ebbs and ows have sprung up great civilizations, one after
another, but they are buried deep more than 2,000 miles below the
Earthʼs surface, because all these so-called civilizations have been
outgoing, not spiritually oriented. Neither is our present one, and so
we will also be buried deep, unless ...
When such ebb and ow takes place in a portion of the universe
(pralaya), then (say) a few million galaxies disappear; but sometimes
nearly the whole universe disappears ‒ mahapralaya. Such pralaya and

231
mahapralaya have been numberless, for there can be no evolution if not
preceded by involution.
This sutra hints at such ignorance or avidya before the critical
point in our inner evolution has been reached. Such ignorance leads to
our false identi cation of the physical body/brain system as ʻIʼ, thereby
entirely ignoring our more subtle and higher dimension, the
astral/manas system, and beyond. In such a situation, the individual
and the whole of humanity is not aware of the total complex human
system, its interdependence and its great possibilities.
I(5). The mind (the thinking instrument) states are ve and are
subject to pleasure or pain; they are painful or not painful.
Refer to what has been said earlier in I(2) about states of the mind.
The modi cations of the brain, i.e. the states of the thinking
instrument, are variously described as wandering, forgetful,
distracted, occasionally steady, restrained or one-pointed. Such states
could be painful or, at best, not painful ‒ they do not lead to bliss. No
one is free from these states. They denote the condition of the thinking
instrument and these states keep changing, depending on the state of
the body/brain system a ected by the inner astral body/manas system,
the emotional body or karana sarira, and the state of emotions as
manipulated therein. How very necessary it is, therefore, both for yoga
as well as science to reverse the outgoing tendency (refer I(4)) and turn
within to help humanity.
I(6). These modi cations (activities) are: correct knowledge,
incorrect knowledge, fancy or imagination, passivity (sleep), and
memory.
The states of the thinking instrument, as enumerated in I(5), are
directly responsible for the ve types of activities possible, and are in
turn, as stated earlier, dependent on the astral body/manas system and
the manipulation of emotions therein. So all our e orts, if directed
towards only the physical body/brain system, will not help. A human
being, being a complex and complete system, has to work di erently.
Now what is a modi cation? In a vessel holding water whose
surface is calm and steady, if a drop of water were to fall the surface
gets modi cations, i.e. agitations in its steady and calm state. It takes
time to come back to the original state, but this is possible only if
another drop does not fall for some time; if a drop were to fall every
second, the surface of water would never be free from modi cations or
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agitations. The falling of the drop of water is not a modi cation, it is
the cause of modi cations to the surface of water. Similarly, an
incoming impulse, forming a thought in conjunction with near
identical memory patterns, is not a modi cation as it drops on to the
surface of the registration area, but is a cause of the modi cations or
agitations that will take place on the surface of the registration area.
This registration area in the thinking instrument is the front or
fore brain with four important centres: (1) intellectual, (2) emotional,
(3) sex, and (4) movement. What is registered in this area makes us
think and act; such thinking and/or action on our part are
modi cations. It is normally automatic and nothing can be done about
it with so-called will, but with 3SRB established everything is possible.
This registration area is the vessel containing water and on whose
surface a drop ‒ the incoming impulse ‒ keeps falling and the surface
keeps getting agitated. In our case, 120 thoughts, i.e. the incoming
impulses in conjunction with near identical memory patterns, drop in
on this area every second, and so there is no possibility of this area of
our thinking instrument surface experiencing calm.
It does not matter if the drop of water is clean water or unclean
water, for it will agitate the surface, and so whether the incoming
impulse in conjunction with memory patterns be clean or unclean, as
far as modi cations are concerned they will be caused. And these
agitations or modi cations cause a sort of noise, whether clean or
unclean. It is this noise we are concerned with. Do not try to be pious,
for it will not stop the noise.
So to calm these agitations or modi cations, we have to slow
down the rate of thoughts registering in the thinking instrument, i.e.
the drop of water should fall at longer intervals, which will create a
movement from agitations to slow rhythmic movements. Such slowing
down can be measured as di erent waves in the brain, viz. alpha, beta,
etc. When this slowing down to absolutely rhythmic movements
reaches a critical minimum (which is much beyond the four
wavelengths recorded by science), it is the very beginning of dharana.
Yoga Sutra shows how this can be done ‒ refer to the practices.
But the ve states mentioned in this sutra are the result of the ve
conditions of the brain enumerated earlier which are dependent on the
state of the psychic astral/manas system. Incoming impulses enter the
psychic astral/manas system, and via memory enter and a ect the
physical body/brain system. If the agitations are of high intensity,

233
neither prayers nor education or anything else helps, neither japa or
your guruʼs photograph. If so, what sadhana is required to also calm the
psychic manas!
All ve states are subject to the imbalance of qualities, which
remain in a state of ux and turmoil. The entire psychic, astral/manas
system is in agitation and resembles a tuning fork that is struck on a
hard surface. In fact calming the chitta is the art and practice of
bringing the troubled qualities from a state of imbalance to balance.
The practical steps that are to be taken are as explained in the Yoga
Sutra.
I(7). The basis of correct knowledge is correct perception
(understanding), correct deduction and correct witness (or accurate
evidence).
What shall we call ʻcorrectʼ knowledge? In all technical elds, the
existing knowledge is correct till science takes a further stride. But it is
in the eld of human experience, i.e. the application and
understanding of knowledge, that there are possibilities of wrong
knowledge creeping in because of faulty interpretation.
To prevent this the sutra says that three factors are essential: (1)
correct perception, or understanding, (2) correct or impartial
deduction of what is right, and (3) correct witness or evidence. Yet,
even they depend on the state of the psychic astral body/manas system,
because now in evolution this psychic astral body/manas system is the
primary system whereas the physical body/brain system is the
secondary system. In our approach and understanding, we give all
importance to the secondary system and wholly disregard our primary
system. What result, dear reader, do you expect?
I(8). Incorrect knowledge is based upon perception (mere seeing
without understanding) of the form and not upon the state of being.
This sutra clearly states that importance given to the outer
physical man, the body/brain system, the secondary body, is
misplaced and can only lead to incorrect knowledge. The question
arises here: What is a person to do if one cannot see or nd the inner
man and also the spiritual man? In answer to this rational question, the
sutras guide one to see and know rsthand and establish
communication with the inner man, and thereafter the two together
(as a complex human system) establish communication with and be
completely guided by the spiritual man within. At that stage it ceases
234
to be knowledge and becomes correct perception and one does not
make a mistake.
In the practices for upgrading awareness using a prism, the very
rst exercise ‒ the just-look attitude ‒ will help much in this respect.
I(9). Fancy rests upon images which have no real existence.
In physical seeing, in our so-called waking state, we see objects,
but in fancy, i.e. during imagination, we see images of objects. Fancy is
a dream state when we are awake. When we indulge in seeing only our
past and/or our future, i.e. whenever we brood and/or day-dream, we
are in the state of fancy. But Advaita Vedanta says that even in our
widest awake state our chitta, which is part and parcel of Chittie, the
cosmic mind, which is merely maya, makes us see and believe what is
not there!
I(10). Passivity (sleep) is based upon the quiescent state of the
vrittis. (or upon the non-registration of the senses).
But is this de nition strictly true when we are asleep? Refer I(6)
earlier. If the falling of the drop of water is su ciently delayed, the
surface of water in the vessel will tend to regain its calm and steady
state. So too, if the incoming impulses, in conjunction with identical
memory patterns form thoughts, but which do not register in the
thinking instrument (front brain) even for a little while, then the
thinking instrument can experience a state of calm for that little while.
This state can be either sleep, coma or one-pointedness. The
di erence between them is enormous. For a normal person it is sleep,
but sleep itself is not exempt from fancy which we call a dream state.
Here too we oscillate between past and future and connect persons and
places in a strange manner. Ideally, during sleep all messages reaching
the brain are cut o in the region of taluka (the medulla oblongata);
this is indicated by ʻquiescent state of the vrittisʼ, or the non-registration
of the senses in our registration area ‒ i.e. no drop is falling on the calm
surface of water in the vessel. Science says that this condition allows
the organism to sleep and rest. When this fails to a certain extent
(except when in deep sleep) we dream, either to remember or to forget
on awakening.
This is all very good, but have we taken any pains or made e orts
to bring the primary, psychic astral body/manas to rest? What method
or sadhana is called for?

235
 I(11). Memory is the holding on to that which has been known.
Memory has also been described as “residual potencies”, a term
that describes the power of memory. Memory is not the prerogative of
the so-called living creatures only. If we drop a little bit of a chemical
substance in a quantity of water and then keep diluting the solution a
very large number of times, the memory of that chemical persists and
cannot entirely be removed. Not only this, when an object having life
and awareness comes in contact with another inanimate object (say a
handkerchief), it leaves behind memory on the object though the latter
has no life and awareness, and even this sort of memory will persist.
That is why memory cannot be destroyed. Each birth can be a
means of diluting memory, but even after a million births, memory is
still in potent form able to take shape again in proper soil and under
proper conditions. It is therefore compared to a seed which, if not fried,
can germinate in the right type of soil. For this reason the sutras warn
again and again against the memory seeds, sanskaras.
In the case of a human being, memory percolates down to each
cell. Here it is termed organic memory, i.e. each cell that dies is
replaced by a cell of the same memory. If this is true and if there be no
remedy for improvement or re ning man as a human being, man
cannot change in billions of years. By itself organic memory seems
changeless ‒ it changes so imperceptibly and takes such long periods
that it is not possible to observe the change taking place. But there are
practices that change every single cell ‒ not just the structure of the cell
but also its memory is re ned. So animal-like cells in a human being
have the possibility of becoming human cells and even of going
beyond.
But memory is very essential, for normal life would not be
possible without it; however, the sutra says, when we ʻhold on to that
which has beenʼ, and if we do not or cannot give that up, it becomes
brooding. Such attachment is harmful ‒ it arises also from and leads to
doubt and fear, and forms a vicious circle.
I(12). The control (calming) of these modi cations of the
internal organ (the mind) is to be brought about through tireless
endeavour and through non-attachment.
Why is mind referred to as an internal organ? Because it is a
catalytic element. The ve sense organs allow the ve senses to ow.
The mind is often referred to as the sixth sense organ which allows the

236
sixth sense to ow. We understand sixth sense as intuition or
inspiration or perception ‒ the ability to throw light so that the brain
can understand and solve any problem. But it does not really
constitute an organ.
The calming of the brain modi cations (including establishing
control and communication with the psychic astral body/manas
system) leading to their eventual control, is to be brought about by
ʻtireless endeavourʼ – a non-stop endeavour that will not tire for all 24
hours, day in and day out, year after year.
Such an endeavour, and an e ective one also, is the establishing
of 3SRB for all 24 hours, thereby replacing our wrong breathing by a
correct and rhythmic breathing, like the continuous functions of
breathing, thinking, circulation, and many others within this complex
body/brain system and synchronizing 3SRB to prana intake of the
psychic astral/manas system. These steps call for methodical practices.
The Sage then carefully brings in ʻnon-attachmentʼ. Sage Patanjali
had reached and experienced the heights of Advaita Vedanta. To him
mind and maya was same; cosmic mind was cosmic maya. On this path,
even for a moment if one forgets this equation: mind = maya, cosmic
mind = cosmic maya, one will fail to make progress. Attachment is the
quality of mind ‒ we have to brainwash ourselves that though mind is
very useful it is another name for maya! It calls for very serious internal
puri cation practices like the corrective, re ning, upgrading of
awareness, phase exercises, etc.
I(13). Tireless endeavour is the constant e ort to restraint the
modi cations of the thinking instrument.
Refer I(6) and I(10) earlier. When we talk about the thinking
instrument we talk of (1) incoming impulses and (2) identical memory
patterns (which together form that drop which falls and agitates the
calm surface of water in the vessel). These two, when they meet, create
a thought which normally gets registered in the area of the thinking
instrument called the registration area and creates noise, and by
reaction will disturb and create agitations resulting in action, mental
and/or physical.
Have you ever struck a tuning fork? Once it is struck, the
vibrations are fast and continuous for some time and come to a stop
very slowly. If hard metal takes so much time to normalize, how much
faster would the sensitive human cells of the brain agitate and how

237
much longer a period would they take to become normal again?
But whether it be incoming impulses or identical memory
patterns or the registration area of the brain, we are forgetting that
they are made of the structure of cosmic mind=cosmic maya, and we
are subject to a particular mischief, that of the outgoing wandering
tendency! Do not forget what is mentioned in I(12).
But a method has been discovered and recorded in the shastras.
We follow the technique of not registering in the registration area of
the thinking instrument, then the thinking instrument will remain free
from modi cations and, as one is free from reaction, will not disturb
and create agitations resulting in noise and in action, mental and/or
physical. Such a period of calm can progress by practice from a
moment to some length of time, which is described by the terms
dharana, dhyana and samadhi, depending on the length of time such
calm can be maintained consciously.
But it really calls for tireless endeavour towards bringing it about,
and is a de nition of tireless endeavour, because even besides the 3SRB
something else is needed. 3SRB helps to calm down to a great extent
making our nal job easier. This calm that is experienced even for a
moment is the cancellation of 120 thoughts per minute! It results in
non-attachment ‒ forget the usual meaning of non-attachment
‒because for that moment you have paralyzed the cosmic mind =
cosmic maya.
No sooner is anything registered than one experiences attachment
or aversion ‒ both are the same and equally not wanted. One must be
free from both ‒ one must be free from cosmic mind = cosmic maya ‒
the outgoing tendency and turn within with the same force towards the
only Reality ‒ Satyam, Atman, the Divine Fragment (refer diagram 3b).
If you can do so for a moment and just once touch the feet of Reality
(mentally) you will never be the same person and thence will be helped
to experience longer periods. Only, please do not start condemning this
world, this sansara and this universe. Keep your balance.
I(14). When the object to be gained is su ciently valued and
e orts towards its attainment are persistently followed without
intermission, then the steadiness of the thinking instrument (restraint
of the vrittis) is secured.
If you read the rst part of the sutra without ʻandʼ, and stop at
ʻintermissionʼ, it expresses a law. It then does not matter if that object is
physical by nature or subjective like brain and mind modi cations.
238
What follows is, ʻthen the steadiness of the thinking instrument or the
chitta is obtained, the (restraint) calming of the vrittis is secured.ʼ
In life as well as on the path the above mentioned law prevails. If
the object is su ciently valued, ceaseless e orts will follow. What is
understood by ʻsu ciently valuedʼ? A man came to Ramakrishna
Paramhansa and said that though he had practiced diligently and lived
religiously for many years, he seemed to be no nearer to God.
Ramakrishna was bathing in the Ganges (Ganga). He pushed the man
under water, held him till near su ocation, then released him and
asked, ʻAt this moment what did you want most urgently?ʼ The man
replied, ʻAir.ʼ Ramakrishna said, ʻWhen you want God as urgently, it
will happen ‒ and not till then.ʼ
The qualifying words ʻsu ciently valuedʼ are implied by the
structure of the sutra. The implication is great. When in some one life,
one becomes aware of the need of turning inward, this is the beginning.
When Ishvara, the inner Gurudeva, accepts the disciple at some stage in
some other life, that is the closing hour. These two moments in an
individualʼs life are more authentic than all the moments of all the
births and deaths in the material world. Both these glorious moments
have to be earned by the individual at a particular point in time.
But what is the object to be gained? Earlier we have noted in I(13)
that it is possible to paralyze cosmic mind = cosmic maya for a
moment ‒ that is the moment when one turns inward with a great force
‒ and experiences Satyam ‒ the condition of Advaita, total non-
attachment. If this is the object to be gained, it will be always
su ciently valued, and it will goad you to unending e orts for this
priceless experience to repeat and stay longer with you, and then
forever.
I(15). Non-attachment is the freedom from longing for all
objects of desire, either earthly or traditional, either here or
hereafter.
We have noted in I(14) earlier that the object to be gained, the one
and only object ‒ Satyam, Ishvara within (though strictly not an object)
‒ ends in non-attachment. From another angle, this sutra is a
de nition of non-attachment, as freedom from all longing. It is a state
of mind, it is oneʼs nal condition towards all objects, and refers to
the objects of desire, not to physical withdrawal from normal life and
obligations. If this is not your nal condition, living secluded in an

239
ashram or in high Himalayas is fruitless.
For a human being, raga and dvesha in the material world are
great forces of nature, like gravitation and electromagnetism in the
universe. The countering and balancing force is ʻvairagyaʼ ‒ it is the
take-o force required to counter the gravitational force of mental and
physical inertia. This force, this state of vairagya, if and when brought
about by an individual, amounts to the moment of grace ‒ it is true
yoga and is a point in time. The actualizing and generating force behind
vairagya is the object to be gained ‒ and determined to paralyze cosmic
mind = cosmic maya, at least for a moment! This is the beginning.
I(16). The consummation of this non-attachment results in an
exact knowledge (experience) of the spiritual man, when liberated
from the qualities or gunas.
The important word here is ʻconsummationʼ. If non-attachment is
continuously and perfectly practiced, not only in regard to objects and
persons, but as ʻthe object to be gainedʼ as earlier stated, it will result
(because it has by now taken place many times) in ʻexact knowledgeʼ,
or experience, of the spiritual man within, Ishvara-Satyam, and so one
is liberated from the imbalance of qualities or gunas.
Only when one can be free from oneʼs shadow is one free,
liberated from the gunas. It is not a mere desire to be free from rajas or
tamas ‒ for even sattva is maya. Then the qualities are in the same
balance and rhythm in one as they are in cosmic mind. Yoga is a life of
balance and rhythm, neither seeking this, nor running away from
that, but accepting peacefully whatever comes, without registering.
Normally we endeavour to lesson or mitigate tamas and rajas and
increase sattva. This is indeed a pious e ort, but doomed to failure
because even sattva is maya and we are as much away from Advaita-
Turiya.
ʻKnowledge (experience) of the spiritual manʼ is nearly the end of
the path and pursuit of yoga abhyasa. Earlier vairagya was stressed,
total vairagya; one experiences it as one nears the end of a very long
journey and one keeps moving resolutely and unceasingly towards this
goal ‒ the fruit or gift is the acceptance of the individual by Ishvara, the
inner spiritual man, in acknowledgement of sincere continued e orts
put in. Ishvara then appears as the Gurudeva, the Transcendental
Master!
I(30). The obstacles to soul cognition are bodily disability,

240
mental inertia, wrong questioning, carelessness, laziness, lack of
dispassion, erroneous perception, inability to achieve concentration,
and failure to hold the meditative attitude (one-pointedness) when
achieved.
The greatest obstacle to soul communication is bodily disability,
followed by mental inertia, leading to laziness, carelessness and to lack
of dispassion. Erroneous or wrong questioning arises from avidya and
also from lack of application, from only trying to get an intellectual
grasp in place of working hard and experiencing. There are situations
that cannot be explained in words ‒ it would be like explaining colour
to a person born blind.
All these combine in the inability to achieve dharana. It so
happens that though dharana is achieved after much e orts, the cosmic
mind = cosmic maya lures the man again, and it results in failure to
sustain dharana. Non-stop 3SRB is a great protective force, but when
cosmic mind=cosmic maya assails one, even Vishvamitra fails. And to
achieve meditative attitude at this early stage is not possible, when one
fails even at the stage of dharana.
Disease is the disturbance in rhythm and balance of the
body/brain system. It is rst experienced in the brain and then passed
on to the body. The obstacles stated here arise from constant harmful
thoughts. They in turn lead to, or are the direct cause of, disturbed
breathing which then becomes irregular.
Finally, having achieved a little progress and found some psychic
powers, if one is satis ed that one has reached oneʼs destination, not
only will there be no further progress but one will lose the precious
opportunity to go ahead and achieve complete yoga.
I(31). Pain, despair, misplaced bodily activity and wrong
direction (or control) of the life currents are the results of the
obstacles in the lower psychic nature.
The lower psychic nature deals with the astral/emotional health
of the psychic astral body/manas system. If that is taken care of, we can
then think of taking care of the higher psychic nature that deals with
emotions and prana circulation in the psychic astral body/manas
system. This is shown and implied by the Sage as he hints at the
complex human structure, which is totally di erent from all other life,
and suggest that unless we heal and calm the whole structure we have
no hope of peace and sanity in human behaviour.

241
 All philosophies, morals, religions and the diverse e orts of
science are of no avail. If no steps are taken to remove the obstacles, the
result inevitably is pain, despair, wrong breathing, wrong activities on
the mental, emotional and physical planes, and oscillation into the past
and the future. These can only disturb and ruin our psychic health. We
have noted earlier that the astral body/manas system is primary and
the physical body/brain system is secondary during evolution, and
hence our physical body/brain system also su ers. Biologically, we
human beings biologically are self-evolving and so have to bring about
our own inner evolution by our own ceaseless e orts, keeping in mind
constantly that cosmic mind = cosmic maya. The practices as given
will prepare the ground for spiritual harvest.
I(32). To overcome the obstacles and their accompaniments, the
intense application of the will to some one truth (or principle) is
required.
The obstacles and their accompaniments, are overcome by the
intense application of tireless endeavour to ʻsome one truth or
principleʼ. The truth or principle referred to here is our inner evolution
which depends on our own conscious e orts.
The complex human structure is made up of billions upon billions
of cells forming a sort of universe. These cells are at di erent levels of
awareness, the majority of them in an individual (as well as in todayʼs
humanity) being far below the required level. To upgrade these cells is
to consciously bring about inner evolution (refer I(2-3)). This is the one
principle or truth to abide by, requiring ceaseless e orts without
intermission.
I(33). The peace of the chitta (or thinking instrument) can be
brought about through the practice of sympathy, tenderness,
steadiness of purpose, and dispassion in regard to pleasure or pain
and towards all forms of good and evil.
Here the Sage is suggesting corrective exercises via the practice of
ʻtenderness, sympathy, steadiness of purpose, etc.,ʼ and through
dispassion. The corrective exercises should be further helped by
re ning exercises and constant 3SRB also.
What is the rational approach in this materialistic world to the
daily life around us? In diagram-I we are shown the inner working of
normal people who react through re ex action, even violently; or

242
taking and feeling the world to be cruel and self-seeking, some of them
become fatalistic or indi erent, and some of them go into a shell and
live a negative life. Such approaches are wrong. How not to be a ected
by our environment and also how not to go into a shell is the life
approach taught by yoga abhyasa, more so by Yoga Sutra. This is what
the sutra suggests, and more. The techniques are shown at the end of
each rearranged book.

Book II
II(3). These are the di culty-producing hindrances: avidya
(ignorance), the sense of personality, desire, hate, and the sense of
attachment.
First came obstacles and now are cited hindrances, all of which
create di culties ‒ physical, emotional, mental and psychic. How do
we di erentiate between the obstacles and the hindrances?
Hindrances are the weaknesses of the entire human race, of each
generation, cumulatively of the past and the present, depending on
the scale of inner evolution attained.
Even as of today, the whole human race is primitive. Primitive
does not necessarily mean the backward tribes in the jungles‒they are
primitive outwardly. We say ʻprimitiveʼ when it comes to inner
evolution, which today is on a par with animal evolution outwardly.
ʻAvidyaʼ is ignorance of the main fact that cosmic mind envelops all the
three universes and all that is contained in them, that cosmic mind =
cosmic maya. When this thought will percolate to each cell will inner
evolution really begin.
But obstacles are special to each individual and form oneʼs inner
structure of acceptance ‒ you accept what you believe. So all the
individuals (of each generation in any particular humanity) are not at
the same level of inner evolution. This realization is important. Both,
the obstacles and the hindrances, are structured in low awareness, and
such a state is denoted as ʻavidyaʼ.
The obvious solution is to upgrade awareness. The practices of
upgrading awareness help set aside all obstacles and hindrances (as
enumerated in this sutra). Many, many lifetimes may not be su cient
to otherwise remove the obstacles and the hindrances one by one.
When, with full intent, one practices the various techniques of yoga,
one gets free from hindrances and obstacles that prevent soul

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cognition, or awareness of what one is in reality.
Cosmic mind = cosmic maya = pure awareness. When awareness
keeps increasing, when awareness is su ciently upgraded to become
pure awareness in an individual it will be naturally aware of cosmic
mind = cosmic maya; then one clearly sees how one was enticed all
this while to the outgoing tendency and then one turns inward to
experience ʻwhat one is in realityʼ.
II(4). Avidya is the cause of all the other obstructions, whether
they be latent, in process of elimination, overcome, or in full
operation.
The Sage is unequivocal when he identi es avidya as the cause of
all the other obstructions. Avidya properly translated is low awareness
and has nothing to do with high education ‒ it is the cause of all
mischief because one is not aware where or what an act or word will
lead to.
For all persons in this material world, the breeding ground of their
thoughts and actions is avidya, where rajas and tamas are predominant.
Such persons are living as per diagram-I. They are ʻunawareʼ that they
are living by wrong standards. Such sleep of ignorance is possible even
in so-called advanced countries with high standards of both technical
and other education, because inner evolution as a subject is not taught
in schools and colleges.
Such a latent state should be transformed into a state of high level
of awareness ‒ only then is one ʻawakeʼ, with awareness from within of
a high order. Till then the outgoing tendency of the brain and mind will
not turn inward ‒ the outermost limit one can reach would be the end
of Brahmanda, and all Brahmanda is oating in cosmic mind = cosmic
maya ‒ only pure awareness will turn one inward and make one
experience truth, Satyam.
II(5). Avidya is the condition of confusing the permanent, pure,
blissful and the Self, with that which is impermanent, impure, painful
and the not-Self.
The one main, basic mistake resulting through avidya, or low
inner awareness, is to take for granted the external physical man and
ignore the spiritual man within. But merely saying this is not su cient.
It is our responsibility ‒ the responsibility of each individual ‒ to bring
about communication with the spiritual man within and reach the

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level of pure awareness from within, to understand the working of
cosmic mind = cosmic maya.
“This bodily appearances is not all,
The form deceives, the person is a mask;
Hid deep in man, celestial powers dwell.”
-Savitri
This universe is all communications and awareness of a high
order, else it would be like a living graveyard. We may not know the
code, but it can be understood and learnt at a certain high level of
awareness.
One clear example of how avidya acts is given by this sutra. Avidya
can make us think and act in a wrong manner at every step. Therefore,
the great need is not philosophy but practices to raise our awareness
level. Only this will eliminate avidya, and with it many other
hindrances and obstacles will also go away.
But to look upon the human body/brain system with contempt
and call it impure, to go into details to prove it impure, is a big mistake.
It is impure, but it can be made very pure! This body/brain system is
very essential for progress, with care and understanding we can make
it a clean and beautiful temple for the inner Ishvara, the Gurudeva, and
with daily prayers one day request Ishvara to project outside this
temple and destroy the temple built by maya for all time. That is the
end in yoga! But we must not ever mistake it, this physical body/brain
system, however pure, as the ʻIʼ in place of Ishvara!
II(6). The sense of personality is due to the identi cation of the
knower with the instruments of knowledge.
The real and true knower is the spiritual man within; the
external physical man (the body/brain system) and the inner psychic
man (the astral body/manas system) are both merely the
instruments for collecting knowledge. Both gather knowledge, but
we identify at rst with the physical man as the knower and later
someday, when we become aware of the inner man, think it to be the
knower. This is the essential mistake, the root cause being ʻavidyaʼ.
“The Purusha is the power of pure perceptivity, and the intellect is the
power of the perceiving instrument. The transformation (confusing) of
these two into an apparent identity is said to be the a iction called
egoism.”

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 II(7). Desire is attachment to objects of pleasure.
In normal life desire is human and natural, but it should be
tempered with discretion and knowledge. However, mere worldly
discretion and knowledge will not guide or help towards progress ‒ it
requires higher yoga knowledge as well as practices.
Attachment arises from repeated experience that gives pleasure,
whether it be food and drink or a soft bed to sleep on or other pleasures
of money, wine and women. This state of attachment means that one
has not as yet experienced the dire consequences of such attachments
that ultimately give pain!
II(8). Hate is aversion for any object of the senses.
Hate arises, as do anger, jealousy and other aspects of the lower
nature, from a low level of awareness, avidya. Whenever awareness is
of a low order, the individual is only interested in his or her own good
(what is termed ʻegoʼ), or at most in his or her immediate family. When
these interests are prevented, anger, jealousy and hate spring up,
leading to aggression and crime.
Like attachment, aversion (hate) also arises from repeated
experience that gives pain or disliking. Whether it be food and drink, or
a soft bed to sleep on, or the pleasures of money, wine or women, in
this case one has experienced dire consequences thus arising from such
pleasure. To quote from the Geeta, chapter 18 (37-38-39):
“Which at rst seems like poison but afterwards acts like nectar, that
pleasure is pure, for it is born of wisdom. That which at rst is like nectar,
because the senses revel in their objects, but in the end acts like poison ‒ that
pleasure arises from passion.
While the pleasure which from rst to last merely drugs the senses,
which springs from indolence, lethargy and folly ‒ that pleasure ows from
ignorance.”
II(9). Intense desire for sentient existence is attachment. This is
inherent in every form, is self-perpetuating, and known even to the
very wise.
Intense desire for sentient existence, too, is human and natural.
Till today we have not found in the vast universe another world (not
that there arenʼt any!) with life and awareness. Hence intense desire to
live and enjoy on this planet is held in greater preference to even a
supposed heaven elsewhere. This has now become a part of the

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structure of acceptance for all life; being ʻself-perpetuatingʼ, it has
become our sanskaras or ʻrootsʼ, which the Sage says, ʻare known even
to the very wiseʼ, however much one may pretend otherwise.
Life is the opposite of death. Death is feared because of
uncertainty ‒ we know not where we would go or what would happen
to us. Awareness not being continuous from one life to another, hence
this attachment to the present life and to being here. Philosophy and
religion do not help here. The best way out is to instruct people on how
to raise their individual level of awareness till it reaches a point where
awareness is not broken either in sleep or in death! If awareness is
continuous ‒ and to bring this about is the purpose of Yoga Sutra ‒ if we
are aware as to what happens to us between death in this life and
thereafter, we will drop this fear of death and our clinging to life. We
will also not quarrel in the name of religion when we shall experience
rsthand the truth of life and death!
Why are even the wise subjected to this fear? Because they appear
wise through philosophy but lack actual experience. Experience is the
great teacher and a high level awareness makes for experience of a
richer kind, which is to be experienced rather than argued about.
II(10). These ve hindrances, when subtly known, can be
overcome by an opposing mental attitude.
To know these ve hindrances (refer II(3)) subtly, for the average
or even a little advanced person on the path, is normally not possible
because, as stated repeatedly earlier, one must realize that it is all a
play of maya or cosmic mind. Till then one su ers from these
hindrances and hence a ictions that give pain. Unless these seeds are
burnt up they will not let an individual live in peace; no philosophy,
religion or will power can be of any assistance.
To all a ictions there is only one potent remedy ‒ upgrade
awareness to the level of pure awareness by various techniques so that
the individualʼs pure awareness will know and understand the pure
awareness of cosmic mind. This is known as ʻcan be overcome by an
opposing mental attitudeʼ.
II(11). Their activities are to be done away with through the
meditation process.
The activities of the hindrances and the obstacles is the natural
ow of the incoming impulses and past memory patterns soaked in
negative or wrong emotions. As long as this process continues, it is no
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use talking about hindrances or obstacles or inability to concentrate.
This process must stop and should be stopped consciously.
Refer I(6). As the rate of thought formation is slowly reduced, a
change in movement changes from a rushing torrent to a rhythmic ow
takes place. What happens when the thought rate slows down? The
Reality ‒ Atman, Ishvara ‒ being always there, behind the fast-moving
thoughts, there are gaps through which we experience (not see)
ʻsomething peacefulʼ. When this ʻsomething peacefulʼ is experienced
for a moment it is dharana, if experienced for 10 seconds it is dhyana.
Develop this type of dhyana.
Mind is compared to the Ganga ‒ in its early stages it is a rushing
torrent leaping over rocks, then midway it is calm and rhythmic, and in
the end it merges with the in nite ocean and loses its own identity,
willingly. So must the mind ow. The upgrading of awareness
exercises do just that and so a daily practice and habit should be
formed.
II(12). Karma itself has its roots in these ve hindrances and
must come to fruition in this life or in some later life.
Karma and dharma are the blank cheques of Hindu shastras.
Karma is the cause of future birth and death to ful ll something
created, whether good or bad. But the only true reason for taking birth
is to prevent all future births and deaths. This one supreme truth is not
understood, nor is the other coupled principle that the purpose of birth
is to bring about inner evolution of a high order.
The body/brain system with which we are born, along with all the
imprinted potentialities, or sanskaras (memory pools), are not
hereditary gifts or curses from our parents and those closely connected
to them. If that were so, all the children born to one set of parents
would be nearly the same. We are born with our body/brain system
and with potentialities imprinted as per our own sanskaras, the
structure of acceptance of each individual. On this depends the
texture of the individual body/brain system that can or cannot allow
one to appreciate and bring about inner evolution. “The vehicle of
action, having its roots in the a ictions, is to be experienced in this
seen birth or in the unseen births.”
We shall remember and work for the two important factors: (1) to
prevent all future births and deaths, and (2) inner evolution of a high
order. In the material world, those who have a target to achieve make

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progress, the others just survive. We live our inner life without any
target ‒ (of course, from strictly the Advaita Vedanta point of view it is
totally di erent, but that is too high a stage for the average person). If
we maintain some meaning in our life as to why we are here (besides
our objective living) and work in that direction, hindrances and
obstacles will melt away, and with it karma and its roots also. Work,
therefore, for your inner evolution and forget all philosophies.
Dissolve thus all karma.
II(13). So long as the roots (or sanskaras) exist, their fruition
will be birth, life and experience resulting in pleasure or pain.
These imprinted potentialities, the seeds or sanskaras, that each
individual brings with oneself clearly signify earlier experience. It is
not just the accumulated experience of the race or species ‒ that is good
for lower life. But for a human being it is oneʼs own previous
experience, whether good or bad. All these are imprinted in full detail
and nality in the master cell at the hour of conception. The memory
patterns thus created earlier make up our individual structure of
acceptance with its spectrum of a maximum and a minimum. We
cannot escape this, but we have to live accordingly! Ceaseless,
conscious e orts are needed to break this chain. The purpose is to be
free not only from the cycles of birth and death as dictated by the
sanskaras, but even the fear of birth and death itself. If one must die, let
it be a conscious, willing death, let us pass away peacefully to eternal
freedom.
If science believes in the theory of the Big Bang, say 15-20 billion
years ago, the Universe then was compact and tightly packed to appear
like the human master cell, with all the future details imprinted
therein, and it evolves accordingly. But science does not talk as to how
it was conceived! It is not enough to say that it got reduced to that size
‒ if this repetition continues they resemble the chain of births and
deaths of the individual human being. The aim and purpose of a human
being taking birth is to break this chain and obtain moksha ‒ and in the
meantime to work for inner evolution, relentlessly with ceaseless
e orts.
Is the Universe aware to that extent? Is it working towards its
inner evolution? Has it moksha in mind? It cannot be, that the mighty
Universe is mechanical ‒ without mind and without its Atman!!
II(14). These seeds (sanskaras) produce pleasure or pain

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according to their originating cause being good or evil.
These seeds or imprinted potentialities have imprinted in them
pleasure or pain as was experienced at the time of their creation in
some previous birth or in this birth. This we call ʻmemory soaked in
past emotionsʼ, whether good or evil. For instance, one person is afraid
of heights and another is afraid of the sea. Perhaps what is imprinted is
a painful death in a fatal fall or by drowning in the sea, when all e orts
to save were of no avail. In like manner, pleasure and pain in every
event are also imprinted. So too in this life one shall experience
pleasure or pain to the same intensity and to that same proportion as
one had experienced previously ‒ ʻthe originating cause being good or
evilʼ.
This human ʻstructure of acceptanceʼ, which the shastras call
sanskaras, rejects all that is not within its spectrum and is bounded on
all sides by a particular level of avidya. To break this omnipotent
fortress, one has necessarily to upgrade inner awareness. Under the
gaze of a high level of inner awareness, all obstacles crumble into dust
and all things become known.
Does the Universe enforce on all that is within its bounds its
karma and its avidya? If the poor little man is able to work for his inner
evolution and ultimate moksha, is the Universe left standing with its
head bowed in shame because it is not able to do so? Surely this could
not be so. Or is the Universe, as Advaita says, a mere mayarupi body, not
actually existing, but the cosmic mind and our individual mind being
creative maya gives us the projected idea? And does this idea percolate
down to our miserable life also?
II(15). To the illuminated man all existence (in the three worlds)
is considered pain owing to the activities of the gunas. These activities
are threefold, producing consequences, anxieties and subliminal
impressions.
Yoga is rhythm and balance in every way. No sooner one achieves
it and maintains it, the three qualities will come to rhythm and balance
‒ it means one has become equal to Chittie itself! Then there is no need
for a body/brain system in any of the three universes of Bhuh, Bhuvah
and Svahah. The body/brain system merges into Chittie and the
overpowering force of death is set aside. No more need one cry out at
“the fate that punishes virtues with defeat, the tragedy that destroys
long happiness.” The sutra calls for practices leading to conscious

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death.
What is pleasure and happiness to the common person can be pain
to the illuminated person. Why? If you pass soft cotton over the whole
body, you will feel a pleasant feeling; but touch it to the open eye,
however gently, and you will feel acute pain. An illuminated person is
similarly di erent from the ordinary person everywhere.
The conditions in the higher stages of the three worlds, Bhuh,
Bhuvah and Svahah, would appear like high heavens to di erent
persons, and are referred to as such in the shastras. The highest, of
course, is Indra's heaven. But to an illuminated person all life in all the
three worlds is painful, because the activities of the gunas through their
imbalance is everywhere and one can be caught in their play.
It is said, “As above, so below.” A human being is a complex body
made up of a physical body/brain system, an astral body/manas
system and a mental body/buddhi system, viz. nirmanakaya,
sambhogakaya and dharmakaya. Surely, the great Universe is also as
complex and so has Bhuh, Bhuvah and Svahah as its nirmanakaya,
sambhogakaya and dharmakaya. It is also composed of the same three
gunas, tamas, rajas and sattva, in uncountable permutations and
combinations.
And it was said earlier that when the three gunas reach balance
and rhythm, the outside coverings (kayas) melt into Chittie and so
moksha is obtained. Is this also applicable to our mighty Universe? Or
has the Universe to wait, like the Buddha, till the last of the least has
obtained moksha?
II(18). That which is experienced has three qualities: sattva,
rajas and tamas (rhythm, mobility and inertia). It consists of the
elements and the sense organs. The use of these produces experience
and also eventual liberation.
The noteworthy part of this sutra is a pointer to II(15) earlier, the
law as the Sage states, ʻthe use of these qualities produces experience
and also eventual liberationʼ. What makes the di erence between
experience and liberation is high inner evolution. The greatest
blessing a human being is given is that whilst living oneʼs normal life
one can, besides having experience, work towards eventual liberation.
The three qualities are always together. In a good person sattva
may seem predominant, but rajas and tamas are also there to jointly
balance it. In a so-called bad person tamas appears predominant, but

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rajas and sattva are also there to jointly balance it. In all cases the
balancing energies appear not to be there, which is a misconception.
That is why there is constant danger of a good person falling down (we
are warned repeatedly about this possibility in the sutras), and there is
hope and opportunity for a bad person to become good in this present
life. The shastras have stories about such events. The three qualities
only balance but without rhythm. Permutation and combinations of
these three qualities, like those of the three basic colours, result in an
in nity of shades. Each shade can be an a iction!
When the three qualities are in proper proportion and in rhythm
and balance, that state in a person is called ʻPradhanaʼ ‒ this is oneʼs
proper structure. But each person, each lower life, and each object can
evolve only according to the individual structure or the texture of the
three qualities that will permit accordingly.
To extend what the sutra talks about: is the Universe slowly
working towards its moksha by creating black holes? Will the whole
Universe be one large black hole some day? What is on the other side of
death? What is the other end of a black hole ‒ new life or moksha?
II(19). The divisions of the gunas (or qualities of matter) are
fourfold: the speci c, the non-speci c, the indicated and the
untouchable.
There is no end or limit to the play of the gunas or the three
qualities. It requires typically only three primary colours to create an
endless range of colours to ll the whole universe. Go beyond all
discussion of the gunas; rather create and maintain the rhythm and
balance in them for ʻeventual liberationʼ. Chittie is absolute balance and
rhythm of these qualities, and though having them in in nite
abundance it is yet free from their oppression, unlike in an individual.
When we talk of internal peace we are just referring to the rhythm and
balance of the qualities within us.
The three complex body systems of the Universe ‒ Bhuh-Bhuvah-
Svahah ‒ oat in cosmic mind = cosmic maya. If our individual cosmic
mind = individual cosmic maya can be set aside ‒ and Reality
experienced ‒ the Universe and the cosmic mind are found not to exist
at all. So in the mayarupi objective world and objective life, forget this
talk of gunas, karmas, roots, pleasures and pain. Rise above all these
and experience your real Self! ∞

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 Book II Rearranged

Before go we further, our minds must be clear so that we know in

what direction we have to travel and are not forced into any false
direction by our cunning mind and stupid senses.
Cosmic mind = cosmic maya = individual cosmic mind =
individual cosmic maya = individual maya creative mind, which
deceives the processes of the brain into believing, and so making
them more willing to accept, that only all that is experienced is true,
and it adds pleasure at every point so that the brain processes remain
outgoing and happy to do so.
But the Self indirectly helps the individual to awake to the Truth
by introducing pain in some form every time the brain processes fully
believe in the pleasures of the objects and indulge fully therein;
because there is no other way to communicate, the individual is not
capable of hearing or seeing. This pain that is felt can be called a kind
of ʻsparshaʼ from the Self to the self.
But in spite of these in-between painful experiences, the brain
processes continue to be under the mind maya creative pressures and
remain outgoing. This mind maya creative pressures enjoy an edge,
an advantage, over the limits of pain sent by the Self because brain
processes are fully dependent for experiencing the objective world
only with the help of individual mind and with use of mind maya
creative pressures.
How then can these brain processes be instructed so that they
learn that mind maya creative pressures are false because they lead to
an endless, goal-less road. And it is absolutely necessary that they
learn this and turn back inward. If the brain processes can learn this
convincingly, then they would break away, break their association
with mind maya creative pressures.
Should this happen the brain processes will slow down
automatically and in the silence and the slowing down that will
ensue, there will be gaps during which the processes of conscious
brain will experience ʻsomething peacefulʼ never before known! At

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 rst it remains unde ned, but will repeat and increase in duration!
This ʻsomething peacefulʼ can be called a kind of ʻsparshaʼ of Self-
Reality experienced by the conscious brain. The brain has enough
experience of the sparsha of individual maya creative mind, but the
brain nds a distinct di erence in this sparsha of this ʻsomething
peacefulʼ, always in-between during the gaps.
We have noted earlier that Self indirectly helps the individual to
awake by bringing in pain whenever the brain processes fully believe
in the pleasures of the objects and fully indulge. Herein lies the key!
How is Self able to do this, or how is the brain able to experience pain
sent by the Self in a manner of applying a break to indulgence and
lack of rhythm? It means there is a possible line of communication
direct between the Self and the brain and brain processes. It need not
be a physical line or a biological connection ‒ it can be totally
cordless.
If this line of communication is established, the individual mind
maya creative pressures would weaken and grow less, and brain
processes would be happy to receive this sparsha from the Self more
often and more lasting. Whenever this should happen the individual
will experience happiness unaccountable.
Actually, whenever this happens it is said that a condition of ʻno-
mindʼ has been created, momentarily, so the shastras say. But we must
remember that the individual mind, i.e. individual maya creative
mind, on its own will not become no-mind ‒ it has to be made
ine ective to be a no-mind state. It must be reduced to no-mind state
by a positive rhythmic process.
The sadhaka is asked during meditation process time and again
to force out the natural mind modi cations of objects that come in
during meditation and disturb the sadhaka. It is easier said than done.
It happens innumerable times that the sadhaka fails. It is a privilege of
the individual maya creative mind to hold the individual a slave,
under its rule and fully bound. This is the slavery from which one is
working for release, or moksha.
We consider this is a negative approach, like sweeping out
darkness instead of bringing in light. The positive approach would be
to establish the line of communication, a kind of sparsha of the Self to
the brain processes directly, cordless.
It is also true that though the sadhaka, through a teacher or
through good reading or hearing, comes to know that the outgoing
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tendency of the brain processes under individual mind maya creative
pressures is false, yet he or she continues to remain bound because in
such a situation the mind maya creative pressures are increased to
keep the sadhaka enslaved ‒ what is known as accelerated karma. It is
under such experiences that all sadhakas cry out for failing
repeatedly. Most of them live under a feeling of guilt, that in spite of
doing and of knowing what is right, one has failed, and this will
happen a thousand times over!
So the urgent need of the hour is to establish a line of
communication direct from the Self to the brain processes, a kind of
sparsha, i.e. that experience of ʻsomething peacefulʼ.
If individual mind with maya creative pressures were the only
force that keeps the brain processes functioning under its control and
nothing else, then there would have been no literature or any
practices given out by a single person to prevent this outgoing
experience of pleasure from the objects of senses. In that case the
individual as well as the Universe would be doomed without hope.
But since Self alone is Reality, Self has the power (and
enormously greater power) of guiding the brain processes much more
than individual mind maya creative pressures, and those of the
cosmic mind too ‒ provided the sadhaka ʻsu ciently valuesʼ this kind
of sparsha.
But for ages we have willingly accepted the negative sparsha of
the individual mind maya creative pressures and have found comfort
and pleasure in them, so where is the need of sparsha from the Self?
That is our basic belief, a negative belief. But the saying goes, “When
the pupil is ready, the Master appears” ‒ even from nowhere! So
should an individual come to the conclusion that the mind maya
creative pressures are false and totally wrong, and would sincerely
welcome and await this, a kind of sparsha from Self, a line can be and
is established for communication. This is done by the Self for the self.
But the individual must very sincerely come to this conclusion
rmly. No compromise! The sadhaka must be intensely on re. In all
that one will do and experience, this thought must be kept uppermost:
That in this objective world, it is mind maya creative pressures under
which I live and from which I must break o . The promise of the self
to the Self! This thought must be the ground and structure of our
existence, and intensely to await the repeated sparsha from Self. This

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is the sadhana itself !
In the objective world of duality we have to use dualistic
language up to a point. As long as body-brain-mind function, duality
will be experienced, but with a clear understanding that it is
experienced ‒ this awareness must dawn! We cannot physically
destroy this link, it is enough that we are convinced it is all mayarupi
and false at every step.
But once the inner link is established and this new sparsha is
experienced, this ʻsomething peacefulʼ is experienced repeatedly. The
entire possibility of yoga abhyasa is thrown open without a book or an
external teacher, because Ishvara is the Gurudeva ‒ the Self would be
the teacher ‒ and the mind maya creative pressures ‒ even the cosmic
mind itself ‒ will begin to withdraw and become less and less
overpowering till the individual is totally free. And since it is identical
with the unborn knowledge, it is called omniscient.
“It means that man is essentially spiritual; that in the most profound
dimension of his being he is no longer the individual that he ordinarily
takes himself to be. It is the realization of the potentialities of a human
being.”
This is the moment of truth, ʻpratyaharaʼ or detachment, and it
will detach the brain processes from the oppression of the individual
mind maya creative pressures. This is true detachment, and it will
bring in true vairagya automatically, being helped by the Self directly.
And if you can maintain this sadhana the mind maya creative
pressures will crumble to dust.
In oneʼs sadhana, the sadhaka can be further helped by constant
3SRB, because the purpose and power of 3SRB is to mitigate the mind
maya creative pressures. It is an automatic full time guard to maintain
the new sparsha. On occasions breathing will even stop! This is the
fourth way.
It is not necessary that we give up our normal life and
obligations, but still living in this objective world build such spiritual
muscles that cosmic mind itself will beat a retreat leaving one free,
totally free. And day by day it will increase, until some day this kind
of sparsha will engulf you and you will experience the Self, and it will
amount to ʻasparshaʼ though living in this objective world.
The Advaita Vedanta philosophy can only be lived ‒ we cannot
talk about it!

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Book I
(34). The peace of the chitta (or thinking instrument) is also
brought about by the regulation of the prana or life breath.
In the complex human structure, the only function we can
control and bring to a state of rhythm is breathing. Rhythmic
breathing has a sensitive and a subtle in uence on prana intake and
prana circulation in the psychic body, as well as on thinking ‒ the
processes of the entire physical brain ‒ and on manas, the brain in the
psychic body. 3SRB and phase practices I-IV will bring this about.
This controlled and rhythmic breathing has a sensitive and subtle
in uence on the heart also: the pulse rate drops from 72 or more to 60
per minute permanently. Regulation of prana or life breath in the
psychic body and rhythmic breathing in the physical body have
reference to phase exercises and other higher practices.
ʻIs also brought aboutʼ suggests di erent options. It means that
there are many methods of breath control normally known as
pranayama. All pranayamas are breath control techniques to be
performed consciously and hence are exercises which cannot be
carried out for all 24 hours of the day. They can be practised for a
maximum of, say, one hour for normal persons. If not done for all 24
hours, then for the remaining part of the day the peace of the chitta is
lost. Please keep in mind that we are dealing with the conscious brain
of man and there is nothing more sensitive and unpredictable in the
whole universe ‒ it therefore requires an automatic full-time guard
like 3SRB.
As the diaphragm pulsates in rhythm for breath intake, so does
the heart pulsate in rhythm for blood circulation, and the perineum
pulsate in rhythm for prana intake. If there is no rhythm in the
diaphragm, there can be no rhythm in the heart and at the perineum.
This is the state of the average person, and the result is that there is no
rhythm in thought formation. Irregular and disconnected thoughts
are formed and the subject of thought keeps on changing. It is the
state of the confused and wandering brain. To get reasonable control
over these three functions leading to rhythm in thinking, the
continuous practice of 3SRB is very necessary, besides the other
exercises as stated.
I(35). The chitta can be trained to steadiness through those

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forms of concentration which have relation to the sense perceptions.
We often speak of ʻsixth senseʼ or inspiration. The sixth sense is
the moment (or ash) when the individual mind has separated from
and is not involved with the brain processes, the modi cations calm
down and a message ashes through to the conscious registration
centres. This may last for only a fraction of a moment, but it is enough.
All of humanityʼs knowledge and progress, whether scienti c or
religious, has come from this sixth sense. In rare cases it may have
been a controlled process, but in almost all cases it is not a controlled
process, as the sutras wish to bring about. It normally comes and goes
unawares. We now make it a conscious process.
The Sage is talking of just such controlled processes when he
states that ʻthe chitta can be trained to steadinessʼ through some
techniques of concentration, e.g., practices for upgrading of inner
awareness. He mentions those techniques ʻwhich have relation toʼ, or
are connected with, ʻthe sense perceptionsʼ, the early stages of which
are inspiration and intuition. The ve senses do not lead to either
inspiration, intuition or perception, but this sixth sense, if trained,
can bring in ʻperceptionʼ, i.e. one can see through or solve a problem
or give a correct direction.
This sutra points to some psychic powers or the much extended
senses of the psychic body. The primary body also has the ve senses
which are greatly extended, i.e. one can be aware of smell, touch,
taste, sight, and hearing of a greater subtlety even from a great
distance. When, through certain practices, one has synchronized the
breathing of the physical body/brain system to the prana intake of
psychic body/manas system to make one co-ordinated complex
system, one can acquire and utilize the extended senses of the
primary body. They are a result of proper rhythmic breathing and
other exercises as stated.
The idea implied in the sutra is the concentration acquired to
establish the sixth sense of perception which includes intuition and
inspiration. When one lives with this sixth sense established, just as a
normal person makes use of the ve senses, life for this person is
totally changed. Because with the establishing of this concentrative
attitude leading to the sense of perception, breathing and thinking are
enormously slow and rhythmic, the gaps between thoughts become
larger, that ʻsomething peacefulʼ is experienced more often, the

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structure of the individual changes for the better and so the sanskaras
change for the better, and ʻpain which is yet to come is warded awayʼ.
I(37). The chitta is stabilized and rendered free from illusion as
the lower nature is puri ed and no longer indulged in.
I(34-35-37) all point in di erent ways to the same goal or end.
ʻThe lower nature is puri edʼ through the cumulative e ect of the
re ning practices and rhythmic breathing (3SRB) as in I(34), the
practices for upgrading of inner awareness as in I(35), and the phase
exercises. By ʻillusionʼ is meant avidya ‒ being unaware of the need
and e ectiveness of all the practices mentioned above. ʻNo longer
indulged inʼ points to a personʼs desireless state of mind. In the case of
a yogi this state is so advanced that he virtually remains separate from
his physical and psychic systems and remains as he is in reality.
This sutra is in continuation to I(35) above. If such changes as
stated above are established in an individual, with the change in
structure and sanskara the three gunas become more and more
rhythmic, as such the earlier lower thoughts do not enter the
individualʼs system, avidya is slowly but continuously reduced, and
oneʼs actions thus improve. The individual will not be the same again.
Book II
II(28). When the eight means or steps to yoga have been
steadily practised, and when impurity has been overcome,
enlightenment takes place leading upto full illumination.
This sutra spells out the goals of yoga abhyasa and the results
obtained at the end of the yogiʼs journey.
Without achievement in yoga one remains under the spell of
avidya. “Wheat being cooked by re is modi ed into gruel, cakes,
biscuits, bread, etc. It becomes very di cult for a person ignorant of
these preparations to ascertain the real nature of wheat, of which
these are the modi cations. Similarly, through the modi cations of
mind it is very di cult for us to ascertain the real character of the
Substance.” The practice of yoga is the cause of separation of
impurities. All the required practices and techniques have been given
in this book and, if sincerely followed, will free one from all inner
impurities.
The sadhana of yoga, i.e. the practice of yama-niyama, is not

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possible for the average person as thoughts not invited by the
individual keep coming in. Asana and pranayama are also followed;
normally these practices under hatha yoga abhyasa are spelt out in
great details and do a lot of good. But for the average householder it is
not possible. So continuous 3SRB ‒ the asana or posture of the
brain/mind and rhythmic prana synchronization ‒ is carried out and,
by practice, becomes oneʼs natural brain/mind posture, alongside
gaining control of prana also. Refer also I(34-35-37) earlier.
II(29). The eight means of yoga are: yama or the ve
commandments, niyama or the ve rules, asana or posture
(especially of the thinking instrument), pranayama or right control
of life-force, pratyahara or abstraction, dharana or attention,
dhyana or meditation, and samadhi or contemplation.
Only now does the Sage introduce the eight steps of yoga,
because in view of all that has been explained earlier and in the
absence of some preliminary study and practices, yama and
niyama, the very rst two steps, can neither be practised nor
understood.
In this sutra, as in the entire Yoga Sutra, no particular pranayama
nor any particular posture is suggested. Sage Patanjali is not
concerned with body postures or various body breathing exercises,
but insists on synchronizing breath to prana intake and synchronizing
the processes of the brain to the processes of manas ‒ in short, total
synchronization of the physical and psychic bodies with the brain and
manas as one whole co-ordinated complex system. Till then nothing is
possible, not even yama and niyama. That is why in the Yoga Sutra
this sutra comes after much preliminary explanation.
The preliminary steps are four: yama, niyama, asana and
pranayama. The fth is pratyahara, a most important step. The higher
steps are three: dharana, dhyana and samadhi (not to be translated, as
normally done, as attention or concentration, meditation and
contemplation).
The most important step in yoga abhyasa is pratyahara. The
detachment must occur inwardly, as stated in the note, helped by
asana and pranayama as stated in II(28) above. From this moment the
onward progress of the sadhaka is assured till a further date when he
receives psychic powers unasked for and he indulges in their use.

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 II(30). Harmlessness, truth to all beings, abstention from theft,
from incontinence and from avarice, constitute yama or the ve
commandments.
The ve commandments constituting yama are: harmlessness,
truth to all beings, abstention from theft, from incontinence and from
avarice. To say they are very di cult to ful ll is an understatement;
even to understand this simple aphorism is very di cult. Can one
truly practise harmlessness and truthfulness simultaneously? It is not
possible ‒ if truth can harm it is not truth; if harmlessness demands
untruth it is not harmlessness! Or is it so?!
For example, suppose that you are threatened by a gang of
robbers to tell which way a marriage party had passed. If you comply
and show the way, you have caused great injury and harm to innocent
persons by your truthfulness, and so you have not practised
harmlessness. And if, to prevent this, you do not comply, you have
prevented great injury and loss but you have not practiced
truthfulness. So it is not easy to adhere to such vows. But the measure
always should be: Am I harming someone who is innocent by
speaking the truth?
But there is no need to take a vow for these practices. Once the
structure and the sanskaras change and keep on changing for the
better, it is possible to keep yama practices. The example given is to
show that under dharma-sankat, when either way it is di cult, one
must use discretion. Yama and niyama cannot be lived automatically,
one has to be very highly aware.
II(31). Yama (or the ve commandments) constitutes the
universal duty and is irrespective of race, place, time or emergency.
Yama constitutes universal duty, not only in our locality or
country or our world, but in the universe at large, and permits no
exceptional circumstances, viz. ʻis irrespective of race, place, time
and emergencyʼ. Yama is not social functions or morality as for a
particular society; it concerns the whole of humanity.
The sutra leaves no room whatsoever for any excuses. When
faced with the threat of danger to the life of many innocent persons by
thugs, as in the example above, is action on oneʼs part that leads to
loss to the thugs justi ed in such an emergency? Or does one practise
truthfulness and refrain from action, allowing injury to innocent

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people? In practice, all these sutras raise subtle moral and relational
issues and are to be understood with great care ‒ mere common sense
or scholarly knowledge will not help.
II(32). Internal and external puri cation, contentment, ery
aspiration, spiritual reading and devotion to Ishvara constitute
niyama (or the ve rules of life).
Niyama, the ve rules of life, includes internal and external
puri cation, contentment and ery aspiration ‒ one is on re, the
heat of e orts exceeding the heat at the core of the sun. Even iron and
stone melt before such heat of sadhana. These are followed by
spiritual reading, compared to which inspiration, intuition and
perception appear insigni cant and ine ectual, and nally devotion
to Ishvara the Gurudeva.
At this stage, one has not yet known or seen Ishvara the Gurudeva.
The sutra hints at advanced practices and when these practices
culminate in experience of the inner Ishvara, adoration springs from
the heart and mind for the real Gurudeva. In this journey, one rst
establishes communication with the psychic man within; then the
inner and external man jointly have communication with Chittie and
reach the stage of perception; nally bodies/brains/mind/Chittie are
all set aside and direct communication is set up with Ishvara the
Gurudeva ‒ that is the beginning of spiritual reading.
Niyama is, therefore, the crowning prize and e ect of yoga
abhyasa. It is the aim and end of yoga abhyasa. When this sutra is
nally accomplished, the individual walks on earth like God
incarnate. One in a billion who maintains the white hot heat and
works without intermission, who is on re and day in and day out
works in this one direction, not losing sight even as the daily
obligations are met, is one who will nally achieve this. Our
salutations to such a one, the Universe rejoices also.
What is the di erence between niyama here and the earlier
yama? Yama is moral and prohibitive, while niyama is disciplinary
and requires yoga sadhana and practices. A clean moral life, a sound
moral foundation, is a very necessary prerequisite in yoga and the rst
step is laid down in yama, whilst niyama lays down the practices for
discipline leading to puri cation of the various vehicles ‒ penance,
study, puri cation, etc.

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 The crowning glory is the gift of spiritual reading. Perception
which is better than intuition and inspiration, can read Nature's
nebulous patterns, normally invisible to the normal eyes. Spiritual
reading can read what Nature may create a million years later from
the nebulous patterns. Time and space are helpless before the gaze of
spiritual reading. But this gift arises from devotion to Ishvara. In the
practices it is shown how at a later stage after practicing earlier steps
one calls upon oneʼs own Ishvara the Gurudeva ‒ the Transcendental
Master. After years, or perhaps after many lives, of practice at the feet
of such a Guru, one receives the gift of spiritual reading. It is Atman-
shakti and not psychic powers, and can never be used wrongly.
II(33). When thoughts which are contrary to yoga are present,
there should be the cultivation of their opposite.
“Ishvara is not an entity to be pleased by attery.” It is human to
be assailed by ʻthoughts which are contrary to yogaʼ. At that time,
when our body/brain system is suddenly assaulted and such thoughts
demand their pound of esh, how are we to react? This happens so
suddenly that one has no time to have contrary thoughts in that
instant. And what is the use of bringing in contrary thoughts after the
harmful thoughts have already assailed us? There will be times when
our karma will suddenly bring about tidal waves of wrong emotions
and force us to do things we would not do. We have to be ready by
sincere daily sadhana to meet such eventuality.
There are two ways by which we can guard ourselves against
such sudden attacks: (1) By checking our drifts often, we nd certain
dominant tendencies in our thoughts and we practise the appropriate
corrective exercise as preventive measures. (2) According to Natureʼs
law, rhythmic breathing takes care of thinking and keeps it rhythmic
and steady. Let us therefore impose 3SRB on ourselves for all 24 hours
to be safe and protected from such sudden assaults.
Of course, this is mere advice and tells why corrective exercises,
the ones applicable to oneʼs self, are necessary. But one must take the
total sadhana seriously.
II(34). Thoughts that are contrary to yoga are: harmfulness,
falsehood, theft, incontinence and avarice, whether committed
personally, caused to be committed or approved of, whether arising
from avarice, anger or ignorance; whether slight in doing, middling

263
or great. These result always in excessive pain and ignorance. For
this reason, the contrary thoughts must be cultivated.
In this complete sutra, the Sage expresses beautifully how to
handle ʻthoughts contrary to yogaʼ, implying thereby that yoga is the
right, rhythmic way of life and any thought that jars this rhythm must
be a wrong thought. Thoughts of harmfulness, falsehood, theft,
incontinence, and avarice are contrary to yoga and they are further
denounced as ʻwhether committed personally, caused to be
committed or approved of, whether arising from avarice, anger or
ignorance, whether slight in doing, middling or greatʼ. Thus all the
various thoughts that are contrary to the rhythmic life of the sadhaka,
and under all conditions, are addressed.
Improper thoughts and emotions lead to improper actions, the
instrument of which may be oneʼs own self or another. The Buddha
hath said: “Inaction in a deed of mercy is action in a deadly sin.” The
result invariably is excessive pain. For this reason, inculcating
contrary thoughts as per method, i.e. the corrective practices as given
in the appendix, is always essential and should be cultivated. They are
preventive and, in the long run, protective.
II(35). In the presence of him who has perfected harmlessness,
all enmity ceases.
To maintain harmlessness (ahimsa) is not easy, especially under
provocation. When one is strong, then ahimsa has virtue; if one is
weak, it is only a cover. Mere preaching of ahimsa, or non-violence,
can only lead to great himsa or violence. In the country of Sri Rama
and in our modern days, Mahatma Gandhiji, we see unprecedented
violence throughout the country. Unless ahimsa, has seeped into
every pore of the body and in every cell of the complex structure of
the human body/brain system, enmity will not cease. This is vividly
portrayed in ʻLight on the Pathʼ by M. C.: “Before the eyes can see,
they must be incapable of tears. Before the ear can hear, it must have
lost its sensitiveness. Before the voice can speak in the presence of the
Masters, it must have lost the power to wound.” These lines hint at
something beyond himsa or physical aggression.
The country that lives by slogans will fall because of slogans.
Ahimsa and ekta, non-violence and unity, are slogans and greater use
of such slogans will only bring about himsa, or violence, and total
break-up, which we notice increasing daily in our country till one day
264
like a volcano it will burst upon us all.
The need is practice, not preaching. The infant growing into a
child must be totally inspired into non-violence, to accept in defence.
All human beings are one and same. Religion and caste must be set
aside if they breed violence and disunity within the country as a
whole and our country as a part of the whole world. From preaching
alone, Gandhiji, Indira Gandhi and Rajiv Gandhi died of himsa ‒
Gandhiji by one bullet, Indiraji by more than thirty bullets, and Rajiv
by a bomb. Stop preaching, and start practicing and living.
All the abstentions stated in the various sutras are to be totally
adhered to.
II(36). When truth to all beings is perfected, the e ectiveness of
his words and acts is immediately to be seen.
Truth has great strength. Let us here recount the story of
Yudhisthiraʼs ʻhalf-lieʼ to Dronacharya which cost the latter his life. The
teacher questioned, ʻDear Yudhisthira, your wealth is truth; is
Ashwatthama dead?ʼ To this, Yudhisthira's reply was, ʻIt is true that
Ashwatthama is dead.ʼ In his mind he may have had the vision of the
elephant Ashwatthama whom he had seen as dead. What he did
convey was entirely di erent. Was it his desire, in this battle which
was fought to nally let truth triumph that made him act so?
It is true that Yudhisthira was called Dharma Raja, but was not
winning the war more important to him? Would not adharma triumph
if his side lost the war? His discretion decided that though it was
wrong in this particular case, in the greater destiny of Bharat it was
necessary. Vows bring in such dharma-sankat, when discretion with
care is essential.
II(37). When abstention from theft is perfected, the yogi can
have whatever he desires.
Theft is relative on all planes of existence ‒ some can be honest
for small gains, some for larger gains, some are honestly able to
discard the three worlds, Bhuh, Bhuvah and Svahah, and some are
honest in their thoughts and even in their dreams. Here all manner of
theft is included, under all circumstance. If abstention from all levels
of theft is perfected, all sorts of riches fall into one's lap, so the sutra
says.

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 II(38). By abstention from incontinence, creative energy is
acquired.
We have already mentioned about sex and the misunderstood
term ʻbrahmacharyaʼ in the exposition. Not to indulge in sex and thus
preserve this vital force does help in building up great creative
energy. Nevertheless marriage and the life of a householder is very
essential for the practice of yoga. Physical muscles are developed
against resistance o ered by springs and weights. Similarly, sansara
provides all the resistance required to develop spiritual muscles. But
even a slight indulgence is out of question ‒ only as duty to God and
Nature, to allow good souls to be born and guided from birth, is this
permitted.
By Nature and by Godʼs intention, a human being is so created
that from the moment of birth two celestial functions take place
within: (1) fusion at muladhara and (2) ssion at swadhisthana. Such
are these processes that science after 50,000 years of technical
advance will not be able to accomplish. These celestial functions
between them create the energies of life, awareness, will and the
energy of the essence of consciousness.
The energies of life, awareness and will, by stages and through
steady progress of the sadhaka become divine energies, and the
energy of the essence of consciousness change from third grade to
rst grade and divine. Then their combination, the accumulated
results, in what is mistakenly called kundalini shakti.
The re ning takes hundreds of lifetimes of a sincere sadhaka –
after that the energy accumulates drop by drop after long periods.
Then in one particular life when it has accumulated enough, its
pressure will make it rise in the central spinal channel, the sushumna,
‒ it will clean one chakra after another and will nally reach bindu.
Then and only then one becomes a yogi and even a mahayogi in the
right sense of the word. Till then all the practices given in the book
remain just practices.
II(39). When abstention from avarice is perfected, there comes
an understanding of the law of rebirth.
Like theft in II(37) above, avarice is relative can be very subtle. It
can enter our house by the back door before we are aware and before
we nd ourselves we have trespassed mentally.

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 We have observed in the foregoing sutras how the disciple
perfects himself. First come the corrective exercises for thoughts
which are contrary to yoga. Then come the rm achievement of
harmlessness, followed by abstention from theft, from incontinence,
and nally avarice. This total and cumulative e ect then brings the
disciple the power to know and understand the aspects of life, i.e.
birth and death. However, at this stage the disciple must continue the
many practices and techniques shown in the book.
As with other vows, this too is a di cult vow. We understand the
meaning of avarice in a di erent way: in the competitiveness of
excellence, if this enters the mind one fails to excel.
II(40). Internal and external puri cation produces aversion for
(or desire to be free from) form, both one's own and all forms in the
three worlds.
ʻInternal puri cationʼ automatically leads to external
puri cation, though the contrary is not possible. When internal
puri cation by various practices and means already suggested is
brought about, one no longer wishes to take a form, i.e. have an
existence in any of the three worlds. Form is necessary only as long as
internal puri cation has not been established; this applies even to
existence in the sixth and seventh sub-stages of Svaha, which are
Indra's high heaven.
The ʻaversion for formʼ in the translation of the sutra should
never come in. Forms ‒ body/mind, whether physical, astral or
mental ‒ are mere celestial temples for the highest god within, Ishvara
the Gurudeva, that is but Satyam. But one does get a feeling to be free
from all the three possible forms and one does expect moksha, release
or nal freedom, from all the three universes.
II(41). Through puri cation comes also a quiet spirit,
concentration, conquest of the organs, and ability to see the Self.
While II(40) introduces internal puri cation, II(41) spells out
the results therefrom, bene ts which come unasked for. Sattva
shuddhi is mental purity or mental integrity ‒ the balancing of the
gunas (especially tamas and rajas by sattva), and the control of the
senses brings about worthiness to be able to see and know Ishvara. But
for such an outcome to materialize, one must establish not only
internal puri cation but also the various communication links

267
between the external man and the internal man, with Chittie, and then
with Ishvara the Gurudeva within. Only then is all that is stated here
possible.
II(42). As a result of contentment bliss is achieved.
Only now, at this later stage, does the Sage talk of ʻblissʼ;
previously he had described mental states as either ʻpainful or not
painfulʼ only. Unless one experiences bliss one remains blissfully
unaware of it! But the ʻcontentmentʼ talked about here is not to be
mistaken for the spineless attitude of one who would do nothing.
Rather, to accept smilingly whatever comes our way and after doing
our very best is contentment.
Contentment is not to be taken in its normal sense here. When the
kingdom of Indra is set aside, when power over the whole of
Brahmanda is set aside, such contentment is talked about here.
Referring to II(41) earlier, only when Reality, the Atman, Self, Satyam,
is experienced, and no maya creative forms or powers are wanted,
does true contentment set in.
II(43). Through ery aspiration and through the removal of all
impurity, comes the perfecting of the bodily powers and of the
senses.
ʻFiery aspirationʼ is beyond the scope of practically all of us. Even
the core of the Sun would be a cool area in comparison to the spiritual
re that engulfs a sadhaka, as II(32) says. Those very rare persons who
reach this height of performance achieve internal purity, i.e. all
avidya is washed away. The sutra describes the evolving body/brain
system which, as it comes closer to achieving pure awareness,
acquires the mighty powers of Chittie itself, quite naturally and
unasked for. But now, one does not even entertain the idea of using
them.
II(46). The posture assumed must be steady and easy.
This seemingly uncomplicated posture of the thinking
instrument is e ortless and seems to be a gift from highest God. But it
is something which the ardent student has worked for most sincerely
and nally achieved. This posture of meditative attitude that lasts and
lasts and is not disturbed even by death (for only then is it conscious
death), this posture of the mind, manas and buddhi goes on,

268
experiencing unconcerned whatever takes place between one death
and the next birth when once again the new formed brain, manas and
buddhi (as per re ned sanskaras and structure) takes a conscious birth
‒ the last before moksha ‒ wise to the cosmic maya creative forces and
therefore remaining una ected.
II(47). Steadiness and ease of posture is to be achieved through
persistent slight e ort and through concentration of the thinking
instrument (chitta) upon the In nite.
Refer II(46). It is not a particular posture of sitting in meditation,
as most sadhakas think or know about. The ʻpostureʼ referred to is not
to be found in any of the 84 major asanas of hatha yoga. The
clari cation suggested in the phrases, ʻpersistent slight e ortʼ and
ʻconcentrating the chitta upon the In niteʼ, speak of only one posture,
viz. the steady, calm posture of the thinking instrument. In our
present-day language it amounts to ʻmeditative attitudeʼ. In asana,
perfection is achieved when the body is held steady and unmoving in
a particular asana for some length of time. Similarly the steady and
unmoving mind is the perfection of mind posture. For Sage Patanjali
deals only with mind and its modi cations.
II(48). When this is achieved, the pairs of opposites no longer
limit.
All life is lived according to the assaults of the pairs of the
opposites. It is a bondage from which one is not free till the correct
posture of the thinking instrument is nally achieved. From II(46)
and II(47) it is obvious that a steady and calm chitta has no need of
oscillations into the past or the future, so the pairs of opposites all
cease to prevail.
Now the true meaning of posture is brought out. It is the
meditative attitude, that is not disturbed by wind, water or storms of
emotions, or gain or loss of all precious possessions ‒ because the one
and only true possession, Satyam, is gifted.
II(49). When right posture (asana) has been attained there
follows right control of prana and proper inspiration and expiration
of breath.
The nest statement of all the sutras! When II(46-47-48) have
been achieved, it has a direct in uence on our breathing ‒ wrong

269
breathing is slowly converted into right rhythmic breathing, together
with synchronization of breath to prana intake in the psychic body.
This works both ways, the rhythmic breath calms the chitta and a calm
chitta corrects breath and makes it rhythmic.
From the outset we have stated that the primary or inner
body/manas system is the inner subtle man, also described in yoga as
pranamayakosha. The complex human being is a combination of the
physical body/brain and psychic body/manas systems, and the two
should be synchronized, as also the rhythmic breath intake with
prana intake. This is the principle behind 3SRB.
According to Sage Patanjali, proper synchronization of rhythmic
breath to prana brings about correct posture of the mind and makes it
steady, or a steady posture the mind brings about synchronization of
rhythmic breath to prana. This is borne out by the many practices
given in the book. The nal pranayama is complete stoppage of
breath, whether internal or external, while revolutions of prana
continue!
The Sage emphasizes the breath and prana synchronization. But
what is more important is the posture leading to meditative attitude.
This meditative attitude will be simultaneous with breath and prana
synchronization. At rst the periods will be shorter and the
meditative attitude will be broken for a while and will come again,
but ultimately it will be there all the waking hours, leading to
conscious sleep.
II(50). Right control of prana (or the life-force) is external,
internal or motionless; it is subject to place, time and number and is
also protracted or brief.
In this sutra, the Sage alludes to rhythmic breath (3SRB),
synchronization of breath to prana, phase and sub-phase practices,
along with the various in-between steps of breathing practices. In
practising all of these, one nds that breath is external, prana is
internal or motionless as it were, and for both there is reference to
particular place, timing and number ‒ whether short or long, fast or
slow, etc.
But keeping in mind II(49) ‒ synchronization simultaneous with
meditative attitude ‒ something else will take place. The breath will
stop and prana will remain bottled within the astral primary body
temporarily. It is not a passing out, but in absolute awareness, the

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state of Turiya will be experienced. External breath and internal prana
will stop. It will be for a few moments only, but so exhilarating that
nothing like it was experienced ever before.
II(54). Abstraction (or pratyahara) is the subjugation
(calming) of the senses by the thinking principle and their
withdrawal from that which has hitherto been their object.
It is not really possible to explain such experiences as are stated
in this and other sutras. As in I(15), this sutra talks of detachment
without detaching, ʻfreedom from longing of all objects of desireʼ,
without the external show of running away from them. It talks of
detaching the primary body from the secondary body by practice and
method. Only when this detachment is practised consciously does one
experience the inner primary body as separate and distinct; until then
there is only a mental concept of the inner man. Awareness that is
su ciently upgraded results in awareness in sleep and conscious out-
of-body experiences are undertaken. It is neither accidental nor a
psychic adventure. Such practices are done under the guidance of a
Master to avoid great danger.
The readerʼs attention is drawn to the term ʻthinking principleʼ.
Just as there is a di erence between sense organs (say, a wire) and
senses (the electricity in the wire), likewise the di erence between
thinking instrument and thinking principle should be understood.
The fore brain, or conscious brain, with its four centres IE-S-M in the
registration area, together with the rear brain, which has memory
pools shallow and deep, constitute the thinking instrument. The
incoming impulses coupling with memory patterns soaked in past
experienced emotions form the thinking principle. The former is the
equivalent of a sense organ and the latter is analogous to a sense.
So in pratyahara, we must rst learn to consciously separate, or
not allow to come together, the thinking instrument and the thinking
principle, thus making the thinking instrument incapable of
functioning whenever we desire, i.e. at will. At this stage the sadhaka
if he has progressed so far will and can see with his developed psychic
vision the patterns both of incoming impulses and identical memory
patterns, and can shut the normal passage at taluka, thus not allowing
thoughts to be formed in the registration area and can remain in
meditative attitude.
II(55). As a result of these means there follows the complete

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subjugation of the sense organs.
Having proceeded this far, pratyahara, dharana and dhyana are
to be practised under the guidance of Ishvara the Gurudeva, and
internal peace is now assured.
The sense organs and senses depend on the brain to register or
ʻwantʼ them. If the brain does not want them the sense organs and
senses are rendered impotent. It often seen that when one is unwell or
emotionally upset, then oneʼs favourite tunes or favourite food no
longer hold any attraction. This suggests that even in the case of
ordinary persons whenever the brain does not want to register, all the
ve sense organs with their senses are rendered impotent. The ardent
and sincere aspirant consciously brings about this state by the
techniques of yoga. So there is no need to inhibit each sense organ
separately as this is a wrong method.
Book III

III(9). The sequence of mental states (of the thinking

instrument) is as follows: the brain reacts to that which is seen; then
follows the moment of brain control. Then ensues a moment wherein
the chitta (mind stu ) responds to both these factors. Finally these
pass away and the perceiving consciousness has full sway.
The Sage explains how automatic re ex action to the incoming
impulses loaded and abetted by memory soaked in past emotions is
slowly converted into response. Only when one reaches the stage 3b is
this sequence broken. At stage 3a one experiences a slight pause
before one reacts ‒ one is about to practise response.
It should be noted that both the brain and individual mind can
work towards bondage as well as towards moksha. Their natural
inclination, at the present level of evolution of the human race, is
towards bondage. But individuals are free to work towards moksha.
To help the brain and individual mind work towards either moksha or
bondage, the body/brain system is equipped with two sets of nervous
systems. One, the sympathetic nervous system, is active because the
present inclination of the brain and individual mind is towards
bondage ‒ it is outgoing and seeks pleasures to satisfy desires of all
kinds.
The other, which at the present level of evolution of the human

272
race is nearly dormant, is the parasympathetic system. It has both
e erent and a erent nerve bres to excite if necessary and inhibit if
necessary. There is no special e ort required for this. It is the nervous
system of later days for humanity. This parasympathetic nervous
system can be made fully operative and active through proper
practices. Once the brain and individual mind thus adequately
equipped, it is easier and more natural to move towards moksha.
There is no need to inhibit or suppress each unwanted emotion and
outgoing tendency.
It is a general statement in the exposition of this sutra. If the para-
sympathetic system is fully operative and has the desired e ects on
the working of the sympathetic system, it will not amount to moksha
but will make it easier. It will make life a little more smoother. The
tidal waves of negative emotions, instead of being six or seven meters
high and washing away all the good intentions of the sadhaka, will be
two or three meters high may yet partially wash away all the good
intentions of the sadhaka. But over some lifetimes the tidal waves will
reduce to small harmless waves. And simultaneously the sadhaka
were to put in intense e orts in his sadhana there are chances of
quicker results.
III(10). Through the cultivation of this habit of the chitta there
will eventually occur a steadiness of spiritual perception.
As stated in III(9) above, once this nervous system is regenerated
from its dormant state (many call this kundalini shakti, but that is not
true), day by day greater automatic control will ow and steadiness,
at rst, of the thinking instrument, i.e. the mental posture, is
achieved. Once this is achieved, spiritual perception will follow.
Let it be clear that this other system has no magic in it. It makes
the life of the sadhaka a little more smooth. The way is long and dark,
and the intense e orts will create their own luminosity to guide the
sadhaka. Besides, the e orts should be methodical and under guidance.
III(11). The establishing of this habit and the restraining of the
mind (calming of the thinking instrument) from its thought-form-
making tendency, results eventually in the constant power to
contemplate.
The posture described in the previous two sutras and in diagram
3a is to be cultivated with care and proper methods, and proper

273
results will follow. This habit is established over a period of time and
the chitta becomes steadier.
This sutra goes beyond the possibilities talked about in III(9) and
III(10). This is a state where the thinking instrument and the thinking
principle are not allowed to come together, i.e. the incoming impulses
no longer meet identical memory patterns soaked in emotions
experienced in the past which colour the present thinking. Refer to
the diagrams 3a and 3b and note the de nite change. Diagram 3a
represents sutras III(9-10), while diagram 3b represents III(11). Thus
the I-E-S-M centres in the registration area are unable to function if
the thinking principle is thus distorted, the ʻthought-form-making
tendencyʼ disrupted. So with the thinking instrument thus totally
calmed down the meditative attitude becomes natural to the
individual.
This sutra III(11) is a few hundred lifetimes later than III(9) and
the later III(10). But if the e orts are continuous life after life, the
results have to follow. The result is a calm thinking instrument and
the beginning of the establishment of the meditative attitude. The
sadhaka is doing enough sincerely to draw the attention of the right
Guru, the Ishvara.
III(46). Symmetry of form, beauty of colour, strength and the
compactness of the diamond constitute bodily perfection.
When the chitta is steady and thought-formation is re ned, the
body too becomes re ned ‒ it tends towards being healthier and more
compact irrespective of age. The Sage now describes a perfectly
healthy body: its form has symmetry, the skin is clear of all blemish,
the tissues and muscles are rm like a diamond. And like the
diamond, it is a product of many million years of inner evolution. It
also means mastery of the pancha bhutas (the ve elements), control
over the three gunas and acquiring the eight siddhis.
The exposition seems to be promising much more than actually
earned. The body, after III(9-10-11), is now indeed a jewel product
like the diamond ‒ but diamonds are not awless! When the sadhaka
becomes the awless diamond, he or she will be able to have a
peaceful (or natural) control over the elements within body, the gunas
will tend more and more towards balance and rhythm, and the
sadhaka may acquire some siddhis. The last is not something to be
happy about, siddhis are dangerous to maintain, like a fully loaded
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revolver, and the temptation to nd an excuse to use them is constant.

Book IV
IV(2). The transfer of consciousness from a lower vehicle into a
higher is part of the great creative and evolutionary process
(Nature's process).
The inner evolution, i.e. upgrading of inner awareness through
constant endeavour, brings about an increased vibrational tone
which requires a more cultivated and more sophisticated form. This is
the law of nature and it happens to be ʻpart of the great creative and
evolutionary processʼ.
Unlike science today which notes improved forms over millions
of years, the Hindu thought has always been directed towards inner
evolution and how best it can be hastened.
ʻJatyantaraʼ means transformation into another class of the same
species, for Sage Patanjali talks only of the human mind and human
beings. In a later sutra, He says that though the form may be similar,
the inner evolution may be on a di erent scale or level. This is also
true of every species of lower life, both ora and fauna.
A lower and a higher vehicle implies long and continuous
unceasing e orts on the part of the sadhaka. In the lower lives, of
animals and birds, evolution, though unconscious, is a need created
by the environment, and many important changes take place; hence
the sutra says, ʻis part of the great creative and evolutionary processʼ.
So whether unconsciously in the case of other life species, and very
much consciously in the case of human being, evolution is continuous
and ceaseless.
IV(7). The activities of the liberated soul are free from the pairs
of opposites. Those of other people are of three kinds.
When awareness is on the way to becoming pure awareness, i.e.
inner evolution has taken place to an appreciable degree, oscillations
into the past and future subside. Earlier we had considered the
vibrations of a metal tuning fork. In like manner, if the thinking
instrument is agitated, i.e. if the qualities are out of rhythm and
balance, this sensitive instrument of Nature (the nest creation in the
universe) takes time to settle down again provided fresh agitation is
not caused. If the thinking principle is disrupted, the thinking

275
instrument is not able to function as normal. So the higher intuition
and perception replace ordinary human thinking, as given in III(11).
With this comes freedom from the bondage of the pairs of opposites
which is a characteristic of common human thinking. This is
unfortunately not so in the case of other people for whom the pairs of
opposite still prevail and the three qualities remain in a state of
turmoil, out of rhythm and balance. Try to work towards being free
from the bondage of the pairs of opposites and you will realize what
an achievement it is.
Changing the state of the thinking instrument means so many
other things also change ‒ rst the rate of thought-form-making
reduces, secondly the texture and re nement changes, thirdly there
are more and more gaps between each thought through which we
experience ʻsomething peacefulʼ in-between the gaps. Slowly leads to
pratyahara and to meditative attitude which sets aside the need of
daily dharana and dhyana practices. In short, karma itself changes.
IV(8). From these three kinds of karma emerge those forms
which are necessary for the fruition of the e ects.
Depending on three basic types of thinking associated with the
Intellectual (I), Emotional (E) and Sex (S) centres, and depending on
their nal intensities, three types of karma will result; they in turn will
lead to three types of karma visiting the individual. They are
immediate karma, distant karma and original karma. Each in turn will
need a particular type of form (a body/brain system), a particular
type of family background, and other accompanying aspects for their
ful llment. So if we are born with certain de ciencies and/or defects,
it is simply due to the nal state of intensities of our I-E-S centres, and
only we ourselves are fully responsible for the conditions of our future
birth.
As Rama Prasad states “Thence ... from the threefold karma ...
proceed such residual potencies (memory) competent to bring about
the fruition of those actions alone.” Residual potencies ‒ memory,
sanskaras, the structure of acceptance ‒ are the cause that properly
determine, as per Natureʼs law, the type of body/brain system one
will be born with, as well as the spectrum of the structure of
acceptance within which only one can act, no more and no less.
All this, though correct fact, is rather severe, so Nature's silver
lining must also be stated. Refer IV(7). Karma itself changes ‒ the
276
structure, the sanskaras, the spectrum, all change ‒ if e orts are put in
diligently. Each sutra shows the progress of the sadhaka, the future is
becoming more promising.
IV(10). Desire to live being eternal, these mind-created forms
are without known beginning.
No one of course knows, or has a count of, the number of one's
births so far or when this cycle of birth and death started, nor how
long it will continue, perhaps even endlessly. But we can surely work
consciously to bring an end to this cycle of birth and death. The steps
in this work have been laid out before us: heal the psychic nature,
calm the chitta, and establish communication rst with Chittie and
later with Ishvara, the Gurudeva within.
The shastras say that in the beginning things were very subtle and
formless; only nebulous pattern existed and were imprinted in space-
time (Chittie). Only slowly did Existence become more and more
opaque and material so that it could be registered by the senses. But
there is no talk of ʻchaosʼ ‒ order was always the byword, for the
universe followed the imprinted patterns. According to the shastras,
involution was an unwinding process wherein the universe was
expanding, and now, in evolution, it is in the process of rewinding. Now
this dense and opaque universe is going back towards a more and more
subtle state, as was at the beginning. If we understand that involution
has preceded the present evolution, i.e. the winding up process is now
following the earlier unwinding process, we infer that we have been
born innumerable times by now and have collected a large enough load
of karma. The winding up process will be equally long if we go by
natural law. If we bring in techniques of yoga this can be hastened.
There is no known beginning to anything in Nature. How many
times the Universe with its complex structure has been winding and
unwinding, each movement billions of years, and for how long each
individual must be winding and unwinding over the last billions of
years ‒ there is no count.
But the fear of loosing oneʼs identity makes all life hang on to the
desire to live. We have known from earlier that cosmic mind =
cosmic maya and individual cosmic is individual cosmic maya
creative pressures. Few there be who have made themselves free from
such enormous pressures. But it has been done and can be done!

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 IV(11). These forms are created and held together through
desire, the basic cause, personality, the e ective result, mental
vitality or the will to live, and the support of the outward going life;
when these cease to attract, then the forms cease likewise to be.
Birth is the result of a prior cause ‒ intense desire to live. One
form becomes the cause of a subsequent form and one life the cause of
a subsequent life. If, however, attraction to sense objects is brought
to an end, when one outgoing life does not crave for another
incoming life, the desire for life and living slows down and
ultimately ceases ‒ there is then no need for further life and form.
But rst the desire to die consciously must arise and practices to that
e ect must be undertaken.
We have said above, ʻ... when one outgoing life does not crave
for another incoming life, etc.ʼ Today the position may be that one
does not know which outgoing breath will not be followed by an
incoming breath. Slowly it happens that one does not want an
incoming breath to follow an outgoing breath. And so the desire die
consciously and not want another incoming life also arrives. The
chapter is then over. ∞

278
 Book III Rearranged
Book I
I(21). The attainment of spiritual consciousness is rapid for
those whose will is intensely alive.
This sutra points to those who begin yoga from a very early and
tender age. Such persons not only reap the fruits of their earlier hard
work in previous lives but are and serious to reach moksha in this.
Their absorption is intense, their non- attachment is natural, they
begin as advanced disciples or as those who have arrived. The begin
somewhere, somehow in life. They have to understand yama and
practise it. They are sometimes keen and more often weak in their
pursuits.
The Sage has accepted some disciples for nal moksha. Even
from these hardly one will nally reach the goal. The requirements
are of a very high standard. He is trying to goad them further.
I(22). Those who employ the will likewise di er, for its use may
be intense, moderate or gentle. In respect to the attainment of true
spiritual consciousness there is yet another way.
These lines apply to those who seek right or wrong type of
knowledge on the path and those who nd no progress on the path. At
rst it calls for awareness conscious progress. Depending on the
individualʼs sanskaras (see IV(8) in Book II rearranged), right or
wrong, that kind of knowledge to progress on the path will come oneʼs
way and accordingly that branch of yoga abhyasa will be followed.
Many approach the path out of fear or frustration, some enter the
path when all goes wrong, and some pursue it for psychic adventures
and powers only. But this meant for those who are keen on taking it
up early in life, when life is enjoyable, happily to march on without
caring for psychic powers. Such persons will gain knowledge and
others will gain the type of guidance they deserve. In all cases,
progress will depend on the intensity of e orts and whether the object
of attainment ʻsu ciently valuedʼ.
279
 The ʻanother wayʼ alluded to is for selected disciples only and
passed on by word of mouth. It means that in the objective world most
of us are trying out di erent sadhanas, but when the fourth state
(which is not an extension of the three known states, viz. awake, sleep
and dream) is known, the only real state ‒ Turiya, Reality, Satyam,
when the disciple and Guru become one ‒ such an experience for
these rare disciples is the ʻanother wayʼ, the nal blessing of Guru to
disciple.
I(42). When the perceiver blends the word, the idea (or
meaning) and the object, this is called the mental condition of
judicial reasoning.
When knowledge is based on words, it is called judicial
reasoning (savitarka). As Bangali Baba describes “There the
suppositional thought transformation is mixed up with the option of
word, object and idea (and could be indistinct).” Such judicial
reasoning is the highest form of objective intellectual activity
possible in the objective world, but it is still inferior to other forms of
knowing which are described below.
Brain and involved mind cannot perceive. But if the mind is a
catalyst for even a moment, i.e. not involved with the processes of the
conscious brain, the individual can perceive. In such rare moments,
what and how does the individual mind perceive? It could be just
inspiration, more rarely it could be intuition, and in extreme could be
momentary perceiving, which nds no parallel in the objective
world. It sees through an object, a word, a meaning, a purpose, all
together. The sutra begins the word ʻperceiverʼ and the important
word here is ʻblendsʼ ‒ the word, the idea and the object are no more
separate, they are blended into one, and hence the perceiver
ʻperceivesʼ. If not blended, it remains judicial reasoning.
I(43). Perception without judicial reasoning (or intuition) is
arrived at when the memory no longer holds control, the word and
the object are transcended, and only the idea is present.
As the sadhaka is making progress he comes to perception,
setting aside and transcending judicial reasoning (refer I(42) earlier).
For direct perception (nirvitarka) without judicial reasoning, one has
proceeded from stage IIIa to IIIb. The di erence here is that in the best
of judicial reasoning, memory pours in and every thought is a ected
280
by it. This is natural law. But in stage IIIb, memory, which ever
prevents perception or even intuition, is shut o or bypassed as
shown in the diagram. By practices and methods, the side passages of
the brain are cleared and incoming impulses no longer go over the
memory pools. This adds value inasmuch as past emotional and
intellectual debris is kept out. The purpose at hand is grasped and
understood clearly without its interference, however hidden and
wrapped in confusing words. This sutra still deals with conditions in
objective world.
I(44). The same two processes of concentration, with and
without judicial action of the mind (the thinking instrument), can be
applied also to things subtle.
The sadhaka is making further progress. In this intermediate
state IIIa and going towards the more advanced stage IIIb, there are
more and more frequent moments of inspiration. But as long as
periods of objective judicial reasoning periods come in, the higher
stage 3b is prevented as memory continues to interfere.
As Bangali Baba comments, “... There is the idea with many
people that spiritual absorption is a thing which cannot be had at all
times. It comes only at the time of prayer or meditation; it goes back
again when the prayer is over. But in reality it is not the case.” How
very true! Perception without judicial reasoning leads to ʻmeditative
attitudeʼ ‒ others have called it “spiritual absorption” ‒ which should
form part of oneʼs life and living; it should not be absent for a moment.

Book II

II(1). The yoga of action, leading to union with the soul, is ery
aspiration, spiritual reading and devotion to Ishvara.
By this time, one has succeeded in establishing communication
with the psychic body and manas, and together with the external man
the entire complex human structure establishes communication with
Chittie, with individual mind remaining only as a catalyst. Penance,
tapas, puri cation and re ning are the thoughts expressed here. Inner
impurities hidden inside each cell of the body/brain system are to be
removed. Puri catory measures are most essential. (Refer to the
practices in Appendix I and at the end of each rearranged book.)

281
 The person is now ready to communicate with Ishvara, the
Gurudeva within. But it is not an easy task. The important functions of
niyama are now most needed. Sincere and prolonged practices have
brought about the quality of spiritual reading as a constant
application in life. The very rst glimpse of Ishvara the Gurudeva, is
enough to create a deep-seated devotion. “How may one with an
outgoing mind become also possessed of yoga. Ishvara pranidhana
means habituating of the mind to feel the omnipresence of the Divine
Principle.” But at this stage it is not possible to call upon Ishvara to
take on external form of Gurudeva and learn at the feet of the
Transcendental Master.
In II(32) we were given the de nition of niyama, and we had
noted internal and external puri cation and contentment therein. We
had stated that niyama is the crowning glory, the prize and gift and
e ect of total yoga abhyasa. Now at this stage the sadhaka is about to
get the gift of spiritual reading in response to his or her ceaseless one-
pointed practices.
Spiritual reading, as explained earlier, is the only means
whereby the glimpse of the Divine Fragment, or Divine Presence, can
be had. By continued practices and further progress, Ishvara
pranidhana will take place. Later the sadhaka will be taught how to
call upon the inner Divine Presence ‒ then it will happen, the greatest,
nest moment of grace in the life of the sadhaka, the reward unasked
for.
II(2). The aim of these three is to bring about soul vision and to
eliminate obstructions.
When all of niyama is fully established, the disciple is truly no
longer the same person. All obstructions are eliminated and the vision
of the inner Ishvara is uppermost at all times. The only teacher is
Ishvara, the Gurudeva. The body/brain system with individual mind
must surrender, but with love and adoration, to this greatest of
teachers. It is, however, still the stage of visualizing and not
experiencing Ishvara; the disciple has yet not learnt to call upon
Ishvara to take on an actual form as Gurudeva.
This sutra is the continuation of the earlier one. Still the Sage is
of the opinion that though the mind becomes no-mind o and on, the
sadhaka has had no full experience of the Divine Presence. The sun is

282
about to rise ‒ Turiya, Satyam, Reality ‒ to become experience.
II(22). In the case of the man who has achieved yoga (or union)
the objective universe has ceased to be. Yet it existeth still for those
who are not free.
This means that the individual is now living in the inner universe
rather than in the objective universe. The objective universe does not
disappear but it will cease have any lure or e ect on the individual.
Others will be fascinated and will continue to be under the in uence
of the objective universe. (Even in broad daylight the objective
universe does momentarily, and sometimes even for a few more
moments, disappear. Then only can one experience Reality ‒ can one
then believe in Existence?) In short, the disciple comes to know and
understand that there is a Celestial Home ‒ Tapah, Divine Wholeness.
So necessary preparations now begin for conscious death preceded by
constant total e orts at conscious sleep.
All these and the coming sutras are for personal experience. It is
di cult to put in words all that is conveyed by word of mouth, and as
we proceed further it will become more and more di cult to explain.
II(23). The association of the soul with the mind and thus with
that which the mind perceives, produces an understanding of the
nature of that which is perceived and likewise of the Perceiver.
Ishvara owns everything ‒ nothing can own or possess Ishvara.
Mind-body-brain are the knowables. Due to avidya, a conjunction
is brought about of all these being same as Ishvara. Su cient yoga
knowledge brings about separation, as should be, as avidya
withdraws into her own domain. But this knowledge is not su cient
to moksha.
As Bangali Baba writes, “This is to warn us against the idea of
getting emancipation simply by the theoretical learning of the
philosophies. The knowledge of books by itself cannot destroy non-
science (avidya), because restlessness of mind, unsteadiness of body,
quick breathing, sensuality, dream, sleep, and stupid imagination are
brought about by this non-science. He in whom these can never be
found and who has acquired the manifested qualities of spiritual
absorption (meditative attitude) is considered to be emancipated.”
The above quote is well said and should leave no confusion in the
mind of the reader. There are readers who want a scienti c
283
explanation of all states of experience. Even should they get a mental
grasp, i.e. ʻtheoretical learningʼ, it is not enough because work on
one's self ‒ and that too with ʻ ery aspirationʼ‒ is needed, and only
after the total change in one's structure, the sanskaras, is it possible ‒
and perhaps after many hundreds of lifetimes of continued progress.
II(24). The cause of this association is ignorance or avidya.
This has to be overcome.
The false personality ʻIʼ of the physical body/brain system dies
out completely. The false personality of the psychic body/manas
system dies out completely. Individual mind is as pure as Chittie
itself so that perception replaces thinking and knowing. Who the
true Perceiver is, is now apparent; all earlier associations mind and
brain are recognized as false. Ignorance ‒ avidya ‒ is nally overcome.
The sutra wishes to describe the state of the sadhaka. All the three
coverings of body-brain, manas and buddhi are torn open; when the
deceiving coverings are no more, one experiences the hidden Divine
Presence, Ishvara the Gurudeva, and then the sadhaka calls upon
Ishvara to be the guide for further progress.
II(25). When ignorance is brought to an end through non-
association with the things perceived, this is the great liberation.
In continuation of the previous sutra, avidya, we have seen, leads
to the wrong conjunction and consequent pain. Deepening
knowledge of yoga brings about a separation in understanding about
Ishvara and mere intellectual knowledge. It should, however, be
entirely free from all false ideas held in memory, and possibly
memory itself should be bypassed as in IIIb. If this false association is
brought to an end, the calming of the thinking instrument from its
habit of wrong thought-formation leads to emancipation from all
restraints and false ideas. Awareness has reached the pure state. This
is what is meant by ʻdiscrimination without being discriminativeʼ.
By clearly understanding all the three coverings that made the
sadhaka so far experience only the objective universe, avidya has now
come to an end ‒ this is the proper meaning of ʻwhen ignorance is
brought to an endʼ. Note the word ʻbroughtʼ, and not ʻcomeʼ, i.e. by the
conscious e orts of the sadhaka. Nothing now can mislead the
sadhaka.

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 II(26). The state of bondage is overcome through perfectly
maintained discrimination.
Though one may have clear mental concepts through reading or
hearing, this by itself does not remove avidya. The propensities and
characteristics of each cell have change and therefore much e ort at
practices of re nement and inner purity are needed. As avidya is
superseded by vidya, the stage of inspiration slowly progresses
perception and nally to spiritual reading. The mental state gradually
becomes free from all errors.
Refer II(25). This sutra authoritatively states, ʻthrough perfectly
maintained discriminationʼ. What is realized earlier is good, but every
moment of life and living it is to be perfectly maintained. Cosmic
mind = cosmic maya, individual cosmic mind = individual cosmic
maya creative pressures do not cease for a moment. So if this
realization is not perfectly maintained every moment, cosmic mind
will triumph again ‒ it is a warning to remain alert, we cannot rest on
past glory.
II(27). The knowledge (or illumination) achieved is seven-fold
and is attained progressively.
The knowledge attained is seven-fold. Other than exceptional
disciples, the original disciples go step by step and are taught what is
to be learnt about the sub-stages of Bhuh, then of Bhuvah and nally of
Svahah, for all of which many lifetimes are needed. Normally it
requires seven times seven lives after one wakes up to get but a
passing knowledge that may eventually lead to emancipation in
future. The jump across the void transpires after several hundred lives
of constant, undiminished e orts. (This is not written to frighten the
reader.) As wisdom dawns, one slowly achieves the rank of yogi and
rishi.
Everyone is not a Buddha or a Christ, who with one leap after
realization would break through the Celestial Bubble. Maybe some
more lives will bring lesser sadhakas Home, but after realization no
sadhaka rests in the objective Universe for long.
II(44). Spiritual reading results in a contact with the soul (or
divine One).
Spiritual reading is possible only through the grace of Ishvara the
Gurudeva, because it amounts to sanyama. So it implies the
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prerequisite that the disciple has established contact with Ishvara and
has been accepted. At this very advanced stage, the phase of yoga
abhyasa at the feet of an external guru is over.
Spiritual reading is a very special term and di cult to explain. It
is permission given by inner Divine Fragment to the sadhaka to
experience the Divine Presence. Where anything and everything fails,
it succeeds. No spiritual eyesight is equal to spiritual reading. Now
begins the direct relationship of the sadhaka with Transcendental
Master.
II(45). Through devotion to Ishvara the goal of meditation (or
samadhi) is reached.
Dharana and dhyana can only be learnt and achieved under the
guidance of Ishvara the Gurudeva ‒ no external guru can help. The
mind is prone to go where it nds pleasure at rst, and then
happiness, and so is held on to such objects. By now the body/brain
system has been educated enough in yoga practices and knowledge
and knows now that the most precious place is at the feet of Ishvara
the Gurudeva. So it will naturally now seek only Ishvara and constantly
remain in bliss. Day and night the disciple looks upon the inner
spiritual guide and slowly learns to call upon his inner Gurudeva. The
sadhaka is taught how to pronounce OM ± by Ishvara, his own
Transcendental master. Day by day the experience grows deeper, and
devotion too grows unbounded. This experience is the symbolic
Radhe-Krishna ‒ not the historical idea but the symbolic idea.
Book III
III(12). When mind control and the controlling factor are
equally balanced, then comes the condition of one-pointedness.
Till now there had been struggle and control of some sort to
develop and maintain the new postures. As long as there is control
(though by itself control is far better than indulgence) it presupposes
weakness in the body/brain system which requires one to remain on
guard. When all impurities and all weaknesses are removed, a stage is
reached where no control is necessary ‒ it is a naturally relaxed
body/brain system at all times. The breathing has become rhythmic
and steady, the thinking instrument is calm. The individual mind ever
remains as a catalyst and pure perception is the result. As the

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frequency of thought-formation drops below a critical level,
automatically one-pointedness becomes a constant natural virtue.
The fourth and fth upgrading of awareness practices will help
develop this state. Ultimately the mind is reduced to no-mind, at rst
momentarily and then quite often, and nally set aside altogether.
The disciple is at the feet of the Transcendental Master ‒ nothing else
is equally valued, so where is the need or reason to be elsewhere?!
Note ʻmind control and the controlling factorʼ, i.e. the brain
oscillations and the mind modi cations are both in a calm state, while
the controlling factor of exiling (controlling) memory soaked in past
emotions is e ective. Since both burdens have been set aside, inward
peace is continuous (see diagram IIIb.)
III(13). Through this process the aspects of every object are
known, their characteristics (or form), their symbolic nature, and
their speci c use in time-conditions (stage of development) are
known and realized.
As stated in III(12), once one-pointedness becomes a constant
and natural virtue, the power of the individual mind is as clean and
great as that of Chittie itself. Nothing in the whole universe is now
hidden from view. One gaze at an object, be that object a human
being, a star, or the Universe itself, all aspects, characteristics, the
symbolic form, on what rung of the ladder of evolution the object is,
etc., are all known and understood. It is not just an inquisitive process
of knowing, it is a power before which everything is so transparent.
Now at this stage, at the feet of the Transcendental Master, the
cosmic mind itself is seen through and understood as cosmic maya, so
all play of mind maya creative pressures is known and understood.
Now the sadhaka does not parrot-like say ʻmayaʼ‒ he has seen through
and analyzed maya, never to be duped again.
III(14). The characteristics of every object are acquired,
manifesting or latent.
Prakriti is matter, a combination of the three gunas in some
particular combination and permutation out of the nearly in nite
number of possibilities and probabilities. As such, some may be active
and some dormant. These are the ʻcharacteristicsʼ referred to.
The disciple is on the threshold of receiving many psychic
powers. It is the normal, powerful state of the disciple. Any object,
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whether inanimate, living or a human being can be known in all its
characteristics, from the dim past to the distant future. Even latent
powers or characteristics can be read ‒ in an acorn is seen the fully
grown oak tree.
Though the eye looks the same to an observer, it is completely
di erent. What was not previously seen is seen, what was once
opaque to the physical eye is transparent. In this state one is credited
with the third eye ‒ this is ction. Even Shiva has no third eye, for
with the possibility of spiritual reading, not a single eye required!
This sutra is continuation of the earlier one. When cosmic maya is
understood, the gunas are understood, so is mula-prakriti and also the
pancha-bhutas. No worthwhile knowledge escapes the Sadhaka. He is
about to be a Buddha, the all-knowing.
III(49). The man who can discriminate between the Soul and
Spirit achieves supremacy over all conditions and becomes
omniscient.
Rama Prasad translates this Sutra thus: “To him who recognizes
the distinction between consciousness (Ishvara) and pure objective-
existence comes supremacy over all states of and omniscience.”
Taimni writes: “Indriya-jaya ... gives power to manipulate all the
forces working within prakriti, but it does not confer omniscience.
This attained through sanyama on the distinction between sattva and
Purusha.”
This sutra is not quite easy to understand because only Ishvara
the Gurudeva can explain the hidden meaning. We have a vague idea
of the soul and to us there di erence between Soul and Spirit. So long
as Ishvara is within a body/brain system and communication is not
established, Ishvara or Divine Fragment is called witness or the Soul.
When the disciple has reached the stage of conscious death and,
though in human form, has progressed and passed the sub-stages of
Bhuh, Bhuvah and Svahah by right practices under the guidance of
Ishvara the Gurudeva, and the body/brain system has reached the
state of pure awareness, Chittie, the Soul is free return to its Celestial
Home ‒Tapah, Divine Wholeness. At that stage, it assumes the status
of Spirit ‒ Divine Spirit. But this boon Ishvara bestows to the disciple
who works even harder to release the Soul to the status of Spirit.
It is not possible to grasp the beauty of this sutra. All the time the

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sadhaka is making ceaseless e orts to have a glimpse of Ishvara. Then
the guru-disciple relationship grows; now comes the mutual
understanding. Ishvara can only return to the celestial Home,
Creation, if the coverings melt away willingly and release Ishvara.
sadhaka has come to that level when Ishvara helps one to come to the
level of cosmic mind, so that the coverings can melt away in and
become one with cosmic mind. The sadhaka can help thus Ishvara, the
Soul, to get its true mukti and return to the Celestial Home, Creation.
The disciple, at the appointed point in time, embraces consciously.
III(54). This intuitive knowledge, which is the great deliverer, is
omnipresent and omniscient and includes the past, the present and
the future in the Eternal Now.
With such co-operation between the body/brain system and
Ishvara, all wisdom descends on the disciple. Billions of years into the
past or the future, and billions of light years into every direction are
like an open book. In fact, he or she becomes omniscient and
omnipresent, for the entire space-time universe is transparent unto
him. It is a sweeping statement ‒ transcendent, cognizing all objects,
all conditions and all spheres of operation simultaneously. It is
implied that Ishvara the Gurudeva takes the disciple from all these to
the other shore. At this stage, the disciple studies his or her
innumerable past lives, gathers what he owes and pays what he has to
pay. Redeeming is done faithfully with the help and guidance of
Ishvara the Gurudeva as the disciple works to become free from all
karma.
The coverings can have at most the entire knowledge of cosmic
world and cosmic mind. But the sadhaka, through Ishvara the
Gurudeva, as per the relationship mentioned in III(49) earlier, now
knows all about Creation which is beyond Existence.
III(55). When the objective forms and the soul have reached a
condition of equal purity, then is At-one-ment achieved and
liberation results.
Actually III(54) and III(55) can be interchanged. The nal
relationship between Ishvara and the sadhaka, as stated in III(49), is
experienced and described here, in continuity of III(49).
The state of the inner spiritual man is pure. When all impurities
are discarded by the body/brain system, the complex human system
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also becomes pure; it now becomes a pure, holy and tting temple in
which the living God, Ishvara the Gurudeva, can reside. The inner
Spirit is called upon each day, and in veneration, true ʻartiʼ is
performed. Ishvara the Gurudeva now teaches higher sounds ‒
madhyama-nada, pashyanti-nada, and para-nada.
Para-nada is seldom heard in Existence, and when it is heard even
the cosmic mind showers ower petals from the sky on the sadhaka ‒
when, with the help of Ishvara, conscious death is entered into.
Book IV
IV(1). The higher and lower siddhis (or powers) are gained by
incarnation, or by drugs, words of power, intense desire (obsession)
or by meditation.
We have noted earlier that each disciple receives the type of
knowledge he or she deserves. There are disciples who hanker for
psychic powers and so meet such external gurus who teach the
disciple di erent ways to gain such powers. A disciple who has gained
such powers in earlier lives will keep playing with them in this
present life ‒ some may play for many, many lives.
We appreciate today the damage done by drugs like LSD and
others even more potent. Thousands of years ago in India, soma juice
was taken to come to know and temporary escape from the physical
body; it was neither habit-forming nor injurious to health. Many bhakti
yogis, by constant japa, and some by great penance, have achieved this.
In the long run, all these amount to a great obstacle, for at a time when
such persons would like to progress they will be held down as by
gravity and make no progress. But the meditation process, with proper
practices as shown earlier, is the only authentic way to bring it about
and for sincere disciples liberation follows without asking or yearning.
This is the blessing of understanding the Yoga Sutra.
Even during yoga abhyasa, egoism does not leave the sadhaka ‒
one gets the holier-than-thou feeling, another feels more gyani or more
knowing, and yet another shows his superiority by wielding psychic
powers, or siddhis. There are di erent ways to get them. In some way or
another it is the desire of a sadhaka to show that he or she is somewhat
di erent. An ashram life, a particular garb and style follows. Why this
advertisement? No one wants to totally obliterate the ego and live one
who is a normal human being. If no chamatkar is shown no namaskara
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is received. But this is a very unfortunate state of mind. To be nothing,
and even when goaded to remain nothing, is a blessing.
IV(3). The practices and methods are not the true cause of the
transfer of consciousness, but they serve to remove obstacles, just as
the husbandman prepares ground for sowing.
There is a bias regarding practices, methods and techniques. In
Zen Buddhism it is said that each one is born with ʻbuddha natureʼ and
there is no need for any practices. We also know that we have within
us Ishvara the Gurudeva who can guide. But practices and methods are
not the direct cause ‒ they serve to remove the granthis and bring
about the inner biological development so necessary to withstand the
higher vibrations when ʻitʼ happens.
Just as knowledge drives away ignorance, so virtue drives away
vice ‒ yet virtue itself cannot cause emancipation. If yoga has not
been practised during the innumerable past lives, there would indeed
be an accumulation of a ictions and weaknesses. To achieve yoga by
practices and methods is simply to remove these a ictions and
weaknesses. The practices do not grant emancipation nor lead to
illumination, they remove obstacles preventing it. In this sense, they
are like a good farmer who prepares his eld by removing the weeds
or removing the earth block to start the water owing into the eld.
At this late hour, the Sage wants to clarify that practices do not
bring about Transcendence. If, in contradiction to Advaita Vedanta,
Transcendence is not our structure, then all the practices and prayers
of the world in an in nity of time will not create Transcendence.
IV(4). The ʻI amʼ consciousness is responsible for the creation of
the organs through which the sense of individuality is enjoyed.
Innumerable self-minds are created in the objective world from
the one mind, Chittie or In nite Mind. The functioning of all such
many minds depends on similarly many ego-consciousnesses with
their particular combinations of gunas and their structures of
acceptance.
We have noted earlier how avidya begins at one stage. With
avidya comes in confusion and misunderstanding. One major
misunderstanding is the ʻI amʼ awareness whereupon the physical
body/brain system is looked upon as everything. Innumerable lives
are lived under such a delusion. By the law of karma, future
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body/systems (the ʻI amʼ awareness) keeps repeating. Then in some
life a beginning is made ‒ some knowledge creeps in, some delusion is
removed, the individual wakes to a di erent possibility. Now e orts
are put in and greater knowledge prevails. The primary body/manas
system is heard about, more practices are followed and avidya is
replaced by higher knowledge. Till then the ʻI amʼ awareness persists
and results in repeated births and deaths.
This ʻI amʼ consciousness is the seed implanted by cosmic mind
and is always maintained through individual mind maya creative
pressure. Even the very wise are free from it ‒ only when one is free
from oneʼs bodiesʼ shadow is one free from it. This will persists as long
as all the kayas, the body/mind systems, are not set and glimpses of
Ishvara as an experience is not obtained. Till then, mere objective
worldly knowledge and/or siddhis will make this ʻI amʼ consciousness
all the rm.
IV(9). There is identity of relation between memory and e ect-
producing cause, even when separated by species, time and place.
This one line sutra needs much explanation. Our thoughts are
responsible for our repeated births. To form a thought we need (i) an
incoming impulse, also called ʻthe e ect-producing causeʼ, and (ii) a
series of near identical memory patterns. Based on the individual
structure of acceptance, out of millions of incoming impulses, only
those are picked up for thought-formation that fall within the
spectrum of our structure of acceptance. A series of near identical
memory patterns from within the memory pool rush out to meet the
incoming impulses, reaction takes place, and we act.
This happens whether we are born in a di erent country, or even
on a di erent planet in a di erent galaxy. Memory is indestructible,
even after millions of years and through innumerable lives. It is also
soaked in past emotional experience and the structure of the
body/brain system is thus formed. Though one cannot see memory or
even the structure of acceptance, it is stronger than granite and
destruction or change by itself is not possible. Enormous e orts in
innumerable lives, with proper yoga knowledge enables one to
ennoble the structure of acceptance ‒ it is the only way to nullify all
the old memory patterns. There is no easy jump, yet it must happen
someday.

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 Why does this sutra appear so late? It expresses many of Natureʼs
laws that govern the objective universe, even if it is maya created.
One such law says that those incoming impulses will enter your
system that are identical to the memory patterns you hold and refuse
to throw or burn away. Your so-called progress, or your so-called yoga
abhyasa, is useless unless you have taken proper steps to destroy or
change the texture of your memory patterns. ʻʻO Bhikshu, empty the
boat.ʼʼ
Secondly, that cycles are very long sometimes and will meet you
after so long a time and in so di erent an area of the universe that if
you are not aware of this you may be a sad and beaten person
someday. Yoga is scienti c and so has to be practised in proper
sequence.
IV(12). The past and the future exist in the present. The form
assumed in the time concept of the present is the result of developed
characteristics and holds latent seeds of future quality.
This is very similar to IV(9) above, but this sutra stresses the law
of Nature. Our present body was fabricated based on our previous
nal structure of acceptance and our future body will be fabricated
based on the structure of acceptance we will have at the time of our
death. Hence the structure of acceptance that we build is also known
as sanskaras or seeds.
Natureʼs law states, that which exists cannot be destroyed and
that which does not exist cannot come into existence. Because in the
absolute beginning there were only nebulous patterns, the patterns
will unfold, but if there be no pattern, it can never be, i.e. there can be
no unfolding. It is a profound thought from the shastras. From the
beginning to the end of Existence, whatever form should at any time
come into existence already existed in nebulous pattern form, and at
the right time and at the right place will materialize. The beauty is
that, when in nebulous pattern form, the sutra says, ʻit holds latent
seeds of qualityʼ ‒ the qualities are imprinted in these nebulous
pattern form! Nothing is born suddenly from nowhere and nothing is
ever destroyed ‒ it goes back again nebulous pattern form with
developed qualities for the future. The sutra indicates a link between
past, present and future, maintained by forms that are assumed in
accordance with the structure of acceptance. To search out this

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sequence is yoga, but it is di cult to comprehend in the absence of
yoga practices.
The sutra wishes to say that as per Advaita Vedanta except for
Reality ‒ Satyam ‒ nothing is existing. But in the Cosmic Bubble,
though maya created, till such time as a person comes to realization,
cosmic laws are operative and precisely based on minute
considerations. These laws function eternally, and if one wishes to
escape from their grinding e ect the sooner one makes contact with
the inner Reality ‒ Turiya, Advaita ‒ the better, otherwise there is no
end to the past and the future which has to be endured as the present.
IV(13). The characteristics, whether latent or potent, partake of
the nature of the three gunas.
The universe is fabricated out of the three gunas (qualities or
potencies of nature); this includes all objects animate and inanimate,
all life and human beings. The fabrication depends on each individual
structure of acceptance. Further, what events are to follow and what
type of existence is one to have are also naturally dependent on this
structure of acceptance ‒ it is the identity card of each individual. As
stated previously, even the nebulous pattern forms have all the
history imprinted along with the gunas in balance or imbalance. Yuga
after yuga come and go, thousands of births and deaths come and go,
but the combination and permutation of gunas work with a precision
no computer can ever fathom.
Besides, unless great progress is made, these gunas and their
imbalance are not seen nor understood. These are the maya creative
pressures which make the non-existing appear as true and existing.
Only the inner Divine Fragment can help one to come out of their
hypnotic spell. So communication set up with our own Divine
Fragment is so imperative. The sutras and especially the teachings by
word of mouth are therefore so very essential.
IV(14). The manifestation of the objective form is due to the
one-pointedness of the (long-prevailing) e ect-producing cause (the
uni cation of the modi cations chitta or mind stu , the thinking
instrument).
The awareness of ʻI amʼcan vary greatly in Existence and there
are degrees in which lower life may not be at all aware. But normally

294
human beings know that they exist when they pronounce ʻI amʼ. At
the height of awareness, this is shifted to the inner spiritual man and
the external physical man may say ʻshivoham-shivoham-shivohamʼ as
Sankaracharya said. But here the sutra implies that as long as one
remains conscious of the physical self only, it is not enough to have a
mental concept through reading or hearing of higher knowledge. Till
such time as the ʻI amʼ awareness gives way to “Thou art the only and I
am but an instrument”, the chain of birth and death will continue and
will require a body/brain system.
The ʻuniquenessʼ (ekatvata) referred to in the sutra points to that
particular combination of gunas which only would create a particular
object and which would also point at the essence subsisting. Try to
nd a meaning, the why, of this last point for oneself.
In continuation of IV(13) earlier, the impossibility of
understanding the operation of various laws of Nature, a human
being is as helpless as lower life. Human intelligence, which
comprises a very minute possibility of a small segment of all true
knowledge, does not enable a human being to fathom; besides the
vastness itself is incomprehensible.
IV(16). The many modi cations of the one mind produce the
diverse forms which depend for existence upon those many mind
impulses.
We have noted that when a person achieves yoga the objective
universe ceases to be for that individual. But till such a state comes
about, the individual does experience the universe by or through his
mind (modi cations and memory). This had continued for
innumerable births. Modi cations are many but mind, the owing
individual mind is one. When knowledge and higher yoga experience
replace avidya, then nally all modi cations are set aside as illusory.
Universe, Nature, Existence, objects and events are all based on
undeviating laws. The individual structure of acceptance is a very
complicated and detailed electronic device functioning awlessly. At
every moment, entries are continuously made into it through the
functioning of the I-E-S-M centres. The nal details are recorded in
the permanent seed atoms (refer to the intensity charts in Appendix
II) at the time of death to be the link for future birth.
The automatic working of cosmic maya creative pressures,

295
through the cosmic mind and the individual cosmic mind, makes
brain and senses work so helplessly that education and wisdom of a
person is washed away as by a tidal wave. Impulses create further
impulses, and a deluge of impulses attack the human body/brain
system simultaneously at the rate of 30,000 impulses per pulse-beat,
or even higher. How is a human being to cope with this monstrous
attack day in and day out? How is insulate oneself? From where is one
to receive the true knowledge, for shastras all over the world have
been tampered with? How to be deserving to hear rsthand the
Transcendental master within!? These and many thoughts are hinted
at by the sutra.
IV(17). These forms are cognized or not cognized according to
the qualities latent in the level of awareness.
The pointer in most of the earlier sutras now surfaces in this sutra
as ʻthe qualities latent in the level of awarenessʼ. We can equally say
ʻthe qualities latent in the structure of acceptanceʼ. The point to note is
that forms and objects also have latent qualities, but they are
powerless if the level of awareness is taken care of. This subtle hidden
in the sutra.
Indeed, the level of awareness itself is powerless. Individual
mind awareness cannot fathom maya creative awareness of the
cosmic mind. It requires something di erent from awareness, viz. the
energy of the essence of consciousness of rst grade of a high order, to
decode the code of every structure and sanskara. It is di cult to
explain.
In continuation of IV(16) above, the modi cations are cognized
and life is lived depending on the level of awareness and the progress
of the individualʼs inner evolution. But when higher knowledge and
higher practices of yoga remove avidya totally, and when things are
understood in their proper perspective, the Universe itself ceases to
be ‒ then only Ishvara the Gurudeva is all that matters. This is the stage
of Radhe-Krishna and nal emancipation. ∞

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 Book IV Rearranged
Book I

I(17). The awareness of an object is attained by concentration

on its fourfold nature: the form through examination, the quality
(or guna) through discriminative participation, the purpose through
inspiration, and the soul through identi cation.
This book portrays the advanced state of a disciple as this
opening sutra makes quite clear. ʻConcentrationʼ here is now to be
read as ʻone-pointednessʼ.
Anything that is created on our planet or in the vast universe, not
just human beings but all lesser life, the animal, vegetable and
mineral kingdoms, all contain function with some measure of
awareness. There is no zero awareness either on this planet or in the
vast universe. If we assume a scale on which Chittie ‒ pure and
awareness ‒ is taken as 100 degrees, then awareness of 5 degrees may
seem to us to be inanimate.
A normal human being can be said to function on about 25
degrees of awareness, uctuating a little, while great personalities
touch 50 degrees. Anything above this must come through conscious
yoga abhyasa or extreme bhakti, life after life. (A yogi functions at 85
degrees, a mahayogi at 90 plus degrees).
The sutra talks about spiritual diagnosis and the various
instruments (like x-ray scans, etc., in our medical world) employed to
bring it about. The instruments of inquiry mentioned are
examination, participation, inspiration and identi cation.
Examination is of outward form, by discriminative participation
one goes beyond the external form and below the surface to know,
and inspiration unlocks the purpose for which an object exists. Finally
there is identi cation, the samadhi state. One needs to study svara-
nadi shastra in great detail to learn how to synchronize one's breath
with that of anotherʼs (without letting anyone know). This reveals the

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state of awareness of that object or person and through that to know
the structure of acceptance. Once this is deciphered all is known
about that object or person. The state of Ishvara, i.e. how much longer
Ishvara will remain as witness, will also be known. Such are the
practices of dharana, dhyana and samadhi for a true yogi.
The whole method explained takes but a moment or less for the
disciple to follow the whole process and come to correct perception.
This is the beginning of spiritual reading ‒ prior to the blessing of the
inner Divine Fragment. A particular point to be understood is that the
disciple does not wish to do this out of inquisitiveness, but it is
permitted as self-study.
I(18). A further stage of samadhi is achieved when through one-
pointed thought the outer activity is quieted. In this stage the chitta
(the thinking instrument) is responsive only to subjective
impressions.
This sutra is based on the understanding of I(17) earlier, as most
sutras now will be. I(17) is a sort of introduction; it also heralds the
beginning of higher practices of pratyahara, dharana, dhyana and
samadhi, as well as some other higher practices of inter-exchange
with Chittie at various points in the body/brain system. The minimum
prerequisite for all of them is one-pointedness ‒ for instance, the fth
step of upgrading of awareness has been practised and a measure of
success of at least ten minutes duration has been achieved. Dharana,
dhyana and samadhi are relative terms extending in duration, but the
quality of one-pointedness is the same. In dharana the above stated
duration, for which the outer activity is quieted, is say one second, in
dhyana it is 10 seconds, and in samadhi it is one minute. One has now
reached stage IIIa, while the minimum stage for practice is IIIb.
Subjective impressions are those that normally cannot be seen
by the physical eye. For example, consider the incoming impulses
entering into a person. At pratyahara stage one can make out the
shape of certain patterns which can be interpreted, in dharana some
patterns will be seen as unclear pictures in black and white, and
dhyana these decoded patterns can be seen as one sees images on the
screen of a coloured television set.
There are 49 centres in the human body/brain system where
inter-exchange with Chittie can take place. Of these 21 are major and

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28 are minor centres. The 21 centres are shown in the chart in
Appendix II. Of these, a few selected centres are made use of, and that
too only for progress on the path and in the cause of humanity. Tantric
practices deal with the 28 minor centres; they yield bene ts and
in ict loss and damage in the objective world. Yoga abhyasa does not
advocate them.
One may question how Chittie can help towards such undesirable
means, considering the age-old thought that God and Chittie must be
absolutely good, spiritual, etc. Though all the three qualities are in
abundance in Chittie, they are in absolute balance, for Chittie has no
need of them ‒ just as butter, ghee and other products are potential in
milk in absolute balance, for milk has no ʻneedʼ of them. In both cases
they can be extracted by proper techniques as desired by an
individual; but in the former case one may have to pay a bitter price.
It is clear then that to understand and appreciate the real
meaning of the sutras from now on, the reader must be ready with (i)
3SRB for all 24 hours, (ii) all the re ning and corrective exercises
gone through, (iii) the upgrading of awareness practices done with
the fth step performed for a minimum of ten minutes for some
measure of success, (iv) the phase exercises up to phase IV, and (v) a
deep knowledge of svara-nadi shastra. All this comes about if the
sadhaka has kept up his or her regular progress so far.
The practice of inter-exchange with Chittie at certain major
points in the body/manas system of the primary body through the
individual chitta now begins ‒ not psychic powers are required, but
the sadhaka now learns how cosmic mind = cosmic maya =
individual cosmic maya creative pressures are brought about, and can
such powers to understand how the objective world can be made to
appear as real, and so that he or she will not be subjected to such
pressures. Such knowledge great psychic powers and practically all
the sadhakas start playing with these psychic powers. The sadhaka
gets stagnated at this stage ‒ further progress is now possible.
I(19). The samadhi just described passes not beyond the bounds
of the phenomenal world; it passes not beyond the gods and those
concerned with the concrete world.
By activating the 21 major centres, which vary in degree of
greatness and power of function, one can learn much about the

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objective world and otherwise inaccessible parts of the universe. Note
that whilst practicing in pratyahara stage, or in dharana, dhyana or
samadhi, one is not in a trance state or even have oneʼs eyes closed. In
fact, in the state of continuous meditative attitude, which is a much
higher state, one is able to live a normal life and also meet normal
obligations simultaneously. The sutra indicates that this is now the
early stages of higher experiences.
Normally all commentaries translate this sutra as objective
existence of videhas and prakritilayas. Refer to the Creation/Existence
chart. The shastras speak about Bhuh the cellular, Bhuvah the
molecular and Svahah the atomic/electronic universes. Just as there
are humanities in Bhuh, likewise there are humanities on the upward
and downward arcs in Bhuvah ‒ such are referred to here by these
terms, videha and prakritilaya. They can be contacted in meditation
and samadhi, though there is no need to.
But here the sutra speaks about the condition of the sadhaka who
has progressed this far and can wield the same type of powers. Now,
from I(18) onwards, sadhaka has to be very alert not to trespass, for
with this knowledge temptation for misuse of powers is great.
I(20). Other yogins achieve samadhi and arrive at a
discrimination of pure Spirit through belief, followed by energy,
memory, meditation and right perception.
This is the transition state of a disciple who is ready to pronounce
the word and call upon his celestial guru, Ishvara the Gurudeva. In this
sutra, Ishvara is referred to as pure Spirit (which in fact Ishvara is);
then the steps are the practice of pronouncing the word and calling
upon Ishvara to project as the Transcendental Master. Until now the
disciple has only been visualizing, there was a mental concept of
Ishvara, and this stage is now over ‒ now is reached ʻdiscrimination of
pure Spiritʼ.
Ishvara, Satyam, now permits inter-exchange at the major points
in the mental body/buddhi system. What will accrue now is atman-
shakti ‒ of the Divine Fragment itself! ‒ and which is superior to all
and any psychic powers. The disciple and Ishvara are more or less
becoming one (the temporary stage of Arjuna with Krishna before the
battle), but the disciple can enter this stage at will and Ishvara has not
to bless with divine eyes for this.

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 By ʻbeliefʼ is implied that one believes it will happen as guided by
an external guru. Here ʻenergyʼ stands for higher prana of third grade
which is just beginning to circulate in the discipleʼs psychic
body/manas system. Objective memory having been exiled, memory
now is of various steps to progress. Soon the meditative attitude will
lead to pure perception and the disciple will get real ʻdarshanʼ of
Ishvara as the highest transcendental Master.
From the stage of I(18) onward, a person is a yogi. Those disciples
who have stagnated, as more than 95 percent do, are not referred to
here. Others are the 5 percent who strictly progress further setting
aside all use of psychic powers and live like ordinary human beings.
I(23). By intense devotion to Ishvara, knowledge of Ishvara is
gained.
Now begins the beautiful state of Radhe-Krishna. The complex
human structure, Radha, is in love and adoration of Krishna, who
stands for the individual Ishvara, the Reality, Satyam, that is same
always. It can equally be the Christ, the Buddha, etc. The disciple will
burst with ecstasy ‒ all mental concepts are thrown overboard for
now it has happened in reality. He or she is bathed in the healing,
loving light of Krishna. He or she knows the real end and aim of yoga
abhyasa, which is nearly accomplished. All the three worlds are as
nothing to the disciple.
Is there a hint in this sutra towards japa and bhakti? Because
intense devotion ‒ feeling the omnipresence ‒ is but a state of mind
and body. Bhakti with yoga practices is a profound source of power.
Ishvara, being Satyam, is the bija-mantra ʻOm Satyam Param Dhimahiʼ,
the very seed of all mantras, advocated here? Holding the black ame
(the symbol of Ishvara) between the eyes even when engaged in
normal duties and obligations, keep pronouncing mentally ʻOm
Satyam Param Dhimahiʼ. It will lead to Ishvara being the Gurudeva and
will guide the individual to emancipation. In the book are shown
speci c practices to achieve the same result. The reader may combine
both or follow the one he or she desires.
It should not be misunderstood that a true disciple of any other
faith by a di erent set of practices cannot achieve this. He or she can,
and many have done so. It noted that both practices and bhakti are
needed. But from I(19) onwards nothing is needed.

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 I(24). This Ishvara is the soul (Divine Fragment), untouched by
limitation, free from karma and desire.
This sutra clears all misconceptions about the soul. Ishvara is the
soul ‒ it always was and ever will be. It is timeless, ʻbeing unlimited by
time conditionsʼ. Time was only with the Celestial Bubble. Ishvara had
descended to experience the Celestial Bubble. It was when the
Celestial Bubble did not exist and will be when the Celestial Bubble
will burst. As Satyam unmanifest, a Divine Fragment of the Divine
Wholeness, Ishvara is free from any kind of limitation. ʻFree from
karma and desireʼ ‒ Ishvara is everything, what can it ever desire? It
was ever a witness, so what karma can ever touch it?
The disciple now becomes now fully aware of the Divine
Fragment. He or she does nothing other than what Satyam guides.
Now the disciple is even free from all karma and desire, being only the
re ection of Ishvara. The disciple can now live and function in the
dharmakaya, the mental body/buddhi system.
I(25). In Ishvara, the Gurudeva, the germ of all knowledge
expands into in nity.
Ishvara is wisdom and all knowledge. It is a Divine Fragment of
Divine Wholeness. It knows all that is to be known, no knowledge is
beyond. The disciple, now ʻas oneʼ with Ishvara, also knows
everything. In the Geeta, chapter XI(7), Lord Krishna invites Arjuna,
“Here, in Me living as one, O Arjuna! behold the whole universe, the
movable and the immovable, and anything else that thou wouldst
see.” Arjuna, however, did not understand Lord Krishna and requested
to be shown only the objective universe.
Now that the individual has direct, intuitive apprehension of
Ishvara, Satyam, he or she transcends the limit of empirical
knowledge. Cosmic mind is all-knowing within Existence,i.e. within
the Bubble, which is objective. It cannot step out of the Bubble and
enter Creation, for the limiting factor to cosmic mind is Mahakala. But
Satyam is beyond the Bubble ‒ and Satyam is Ishvara ‒ such
knowledge thereof is ʻunborn knowledgeʼ.
I(26). Ishvara, the Gurudeva, being unlimited by time
conditions, is the teacher of the primeval Lords.
This sutra is, in fact, a continuation of I(24). Without hurting any
religious belief, it can be said that if Brahman, Vishnu and Shiva,
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including their incarnations, are the primeval Lords of the three
universes and so are linked to the Celestial Bubble, then Ishvara the
Gurudeva is the Divine Fragment and is superior to these primeval
Lords ‒ for Ishvara is Satyam! The gods that we know and believe in,
with all their powers and attributes, learn at the feet of Ishvara the
Gurudeva. The primeval Lords came into being only with the creation
of the Bubble. Ishvara, the Divine Fragment, is timeless, unborn,
eternal ‒ Satyam. Hence the phrase, ʻbeing unlimited by time
conditionsʼ ‒ being so, who can be its equal?
“The Self conditioned by maya is the cause of the plural universe.
Self thus conditioned is called Ishvara.” “Cause-e ect is an example
which stands for the other relations within time-space and causality,
such as subject-object, substance-attribute, and so forth.”
I(38). Peace (steadiness of the chitta, the thinking instrument)
can be reached through meditation on the knowledge which dreams
give.
At this advanced stage, ʻdreamsʼ have quite a di erent meaning.
Dreaming, normally, is images seen when asleep (hence dreaming
during the day is called and fancy is dreaming during waking hours.
What then is meant by dreams at this stage?
Once the complex human system (the disciple) has established
communication with Ishvara, he or she is under the guidance of
Ishvara the Gurudeva. Since all running away from normal life and
obligations is prohibited, one must live oneʼs normal life during
waking hours, but in sleep, the psychic body and manas system is
trained and given experience by the Gurudeva. The psychic body and
manas are involved here because on the way to progress, one must go
beyond the objective life and the objective universe and enter Bhuvah.
Since both the physical body/brain system and the psychic
body/manas system are now synchronized, communication can ow
from one system to another. So whatever is learnt and experienced by
the psychic body/manas system is relayed to the physical body/brain
system; this information is now registered on the sensitive endless
lm in the registration area and the body/brain system, on
awakening, remembers the information as a ʻdreamʼ.
Dreams is the stu this objective universe is made of! Any
experience of this objective universe, whether they be dreams in
ordinary sleep or dreams during waking hours or dreams during
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higher practices, whatever deals with other than Satyam is some type
of dream. It may give knowledge, but inferior to the experience of
Ishvara, Satyam.
I(39). Peace can also be reached through concentration upon
that which is dearest to the heart.
This sutra conveys the same meaning as we noted in I(14) ‒ ʻthat
which is dearest to the heartʼ has resonances of ʻwhen the object to be
gained is su ciently valuedʼ. Earlier we had stated that mind is prone
to seek what is most pleasant and dear. Through the various stages of
evolution, (like a growing child who wants di erent types of toys to
play with, as it outgrows earlier toys) the individualʼs mind
continuously shifts in what it nds most pleasant and dear. Finally, in
some one life one nds that nothing is worthy of being sought; instead
one nds the celestial feet of Ishvara the Gurudeva the most pleasing.
This prized object is now gained and dearest to the heart, total and
abiding peace naturally follows, nothing is as valuable now to the
disciple. Maintaining this attitude develops and deepens the
meditative attitude ‒ whatever the disciple may be doing, before the
mind's eye is the black ame, for Ishvara in fact has no shape, form,
colour and qualities. Depending on the brain structure of the disciple,
Ishvara the Gurudeva will project a form acceptable to the disciple
according to his predilection. In sleep the individual is guided by
Ishvara and what is learnt is called ʻknowledge which dreams giveʼ.
ʻThat which is dearest to the heartʼ can be the cause of
excruciating and unbearable pain! Because this ʻdearest to the heartʼ
in the objective universe has to abide by the law of “the rising and
passing away of all things.” And the dearest to the heart will pass
away leaving one miserable. The only ʻdearest to the heartʼ that can
never pass away is Ishvara, Satyam, and peace is deep and guaranteed
never to pass away. All sutras now refer by and large to Satyam.
I(46). All this constitutes meditation with seed.
Until now this samadhi stage of the disciple ‒ mind xed on
Ishvara ‒ has been with seed, a motive or wish to see Reality, to see
Ishvara ‒ it is not free from this seed. Later on, the disciple will reach
that seedless state of meditation as stated in III(4).
Until now whenever inter-exchange was practiced it was to learn

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something, till Ishvara would nally take on the shape of guru that the
disciple may have conjectured. He may, if nothing else, have the
black ame before his eyes. So all meditative attitude thus far is
samadhi with seed, or objective, though the image held may
subjective.
I(48). The yogiʼs perception is now unfailingly exact (or his
mind reveals only the Truth).
At this stage, in communication with Ishvara the Gurudeva, the
discipleʼs body-brain-mind system has no independent wish or desire
to act ‒ “a vast surrender is the only strength.” The individual has
from I(18) onward attained the status of a yogi! A yogi by de nition
need not be considered spiritual. A maharshi ‒ a yogi who has gone
beyond, leaving all psychic powers and all desires behind ‒ is what
this sutra is talking about.
With Ishvara the Gurudeva as the only perception he is never
deluded. He has gained spiritual eyes, and can see and speak only the
truth. The personality and the Atman are synchronized, and if Atman
or Ishvara can reveal only the Truth so does the personality. So his
ʻperception is now unfailingly exactʼ. He can see through any mask or
illusion for he now ʻunderstandsʼ. Still, very importantly, this power is
not used to prevent ful llment of karma in the objective world.
I(49). This particular perception is unique and reveals that
which the rational mind (using testimony, inference and deduction)
cannot reveal.
The sutra leaves out nothing and makes crystal clear the power of
perception. From I(19) onwards, mind has been reduced to no-mind,
and so whatever is revealed direct, unborn knowledge, most di cult
to explain. The best, the most rational, the most judicial human
thinking is done using testimony, inference and deduction. But
perception reveals all that these faculties cannot reveal because
memory is frozen from perception and later even exiled. So no wrong
idea can mislead, as happen in the best of human thinking. All three
body/brain systems are only rational mind, being part of the same
cosmic mind.
I(50). It is totally di erent from or supersedes all other
impressions.

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 These sutras I(48-49-50) must be read together. We have earlier
noted the de nition of correct knowledge and also of judicial
reasoning. Besides correct thinking and above it is a hierarchy of
higher impressions, viz. inspiration, intuition and perception. In
inspiration and intuition the contact is with Chittie, In nite Mind. But
the perception of the disciple at this stage is unique ‒ it is far superior
to any previous instrument of inquiry because all guidance comes
from Ishvara the Gurudeva.
ʻAll other impressionsʼ refers to a quality of mind, cosmic mind
giving cosmic impressions. All such impressions are dualistic,
objective, and hence maya, for still the maya creative pressures are
there. When one is free from impressions, even the most subtle, then
will the eyes behold Reality.
I(51). When this state of perception is itself also restrained or
superseded, then is pure samadhi achieved.
As heralded in I(46) earlier, the stage of seedless samadhi now
replaces samadhi with seed. When the above state of direct perception
is also superseded, there is no longer any wish, desire or motive even
for Ishvara ‒ for Ishvara has no wish, desire or motive. And so the stage
of samadhi without seed ‒ pure samadhi ‒ is reached. In the Geeta,
chapter XI(7), the Lord Krishna tells Arjuna, “Here, in Me living as
One, O Arjuna! behold the whole universe, the movable and the
immovable, ...” The sutra talks about this seedless spiritual absorption
described here in the Geeta.
The various steps taken by the disciple have been as follows: (i)
at rst he sets aside his complex nature; (ii) then he goes beyond the
brain and works with mind as a catalyst; (iii) he is then directly in
communication with Chittie; (iv) he then sets aside brain, individual
mind and also Chittie, and (v) he is now in communication with
Ishvara the Gurudeva.
Now the disciple has no longing even for Ishvara ‒ the brain and
mind are frozen before disintegrating them at death, so that no next
life is needed, and the disciple makes ready for conscious death.
Awareness not only is pure awareness, it is continuous without a
momentʼs break. But now, who needs even pure awareness for it is of
the texture of cosmic mind maya ?
Cosmic impressions are held in samadhi with seed, leading to

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high knowledge of the entire Brahmanda. But Brahmanda is merely
the Bubble, and when this is realized and then left behind, then it is
pure samadhi, which is free from all impressions. One has realized the
Reality!
Book II
II(20). The seer is pure knowledge. Though pure, he looks upon
the presented idea through the medium of the mind.
This sutra is very subtle and liable to be misunderstood. We must
understand what ʻConsciousnessʼ is. It is not awareness. In nite Mind,
Chittie is pure awareness cannot come anywhere remotely near the
consciousness of Ishvara. Consciousness is unchanging. All that is
in Existence, the Bubble, survives through awareness; or Divine
Fragment or pure Consciousness is of Creation. Awareness can, like
the moon, uctuate from new moon to full moon; Consciousness is
ever constant.
We know that Ishvara is a witness and not to be deceived. It is
Lord of the mind and has witnessed all the modi cations of all the
self-minds from the beginning. Ishvara views all that is presented, and
is conscious of every nuance, of all that is right or wrong, in whatever
is presented. When any object is brought near a crystal, the crystal
appears to take on the colour of the object but in fact is ever a pure
clear crystal. So it is with Ishvara ‒ this point is brought out in IV(18)
which follows later.
So long as the seer, the soul, the witness ‒ Ishvara ‒ is within
maya created forms or outer coverings, it sees through the eyes of the
outer covering. That does not mean it sees what the eyes of the outer
coverings see! If it did, then it is under the same maya creative
pressure and it would also be lost ‒ but never for a moment it under
any maya-created pressure. This most important thought must be
clear in the mind of the reader.
II(21). All that is, exists for the sake of the soul.
Until now, living and ful lling lifeʼs obligations had all along
been the work of the brain and mind; Ishvara had been a witness all
the time. Now the situation is reversed ‒ the brain and manas are mere
witnesses and Ishvara is the director. The Seer looks upon the

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presented idea through the medium of the brain and self-mind
because the complex human structure does not wish to be separated
from Ishvara for even a moment.
All Existence is but a play of prakriti for Purusha. Ishvara has
entered the objective universe willingly, not because the objective
universe is or will prove fascinating. In the objective universe Ishvara
requires a covering of an objective body/brain system in accordance
with the universe of experience, which in no way limits Ishvara. The
body/brain system constantly presents to Ishvara all that is in the
objective world in a manner as to suggest that it participates in and
enjoys the objective world only for the sake of presenting it to Ishvara,
when in fact the body/brain system has itself fallen into bondage.
From this illusion it has to come out one day with the help of Ishvara
and surrender with love and adoration to Ishvara.
The individual cosmic mind plays the same part it plays with the
astral body/manas or mental body/buddhi systems that it plays with
the body/brain system ‒ it exerts its maya creative pressures
depending on what system it has to work in or through. And so at
every stage it presents and keep presenting to Ishvara, the witness,
sorts of maya creative pressures, perhaps in the hope that Ishvara may
succumb. It presents as one presents all that one can with great love to
oneʼs guest, but in bargain only that particular system gets enmeshed
‒ not Ishvara.

Book III

III(1). Concentration is the xing of the chitta (the thinking

instrument) upon a particular object. This is dharana.
When the disciple is one with Ishvara, the lowest state is dharana.
Dharana is the rst of the early advanced steps that eventually lead to
sanyama, which will be explained in detail. But let us not mix up and
equate ʻconcentrationʼ with dharana. Concentration is objective and is
useful in the objective world. Dharana is subjective, subtle and forms
an important practice of yoga abhyasa for developing the highest
faculty a human being is capable of; similarly, dhyana and samadhi
are even more advanced steps. After being able to practise these steps,
an individual, having reached the stage of a yogi, goes on to become a
mahayogi ‒ he actually becomes a new species of humanity.

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 Dharana is concerned with and works on the subjective planes
only. When the thinking instrument, with the help of memory
patterns, xes its attention, it concentration ‒ it means that the series
of thoughts are connected to the same object. When this is done, as in
IIIb, without the help of memory patterns, and the object is on the
subjective plane (i.e. the object is a subject), it is dharana.
III(2). Sustained concentration is meditation, dhyana.
In dhyana, the state in III(1) above will be more sustained, and
the only object to brain and manas is Ishvara. So whether in dharana or
in dhyana, the brain and manas are glued to Ishvara. Normal
obligations in life, too, are met and guided by Ishvara.
Though the subjective object should be Ishvara ‒ (symbol of OM
± or the black ame) ‒ most sadhaka keep other subjects in mind
depending on the devta they normally pray to. Any other subject is a
mind-created form.
III(3). When the chitta (the thinking instrument) becomes
absorbed in that which is the reality (or the idea embodied in the
form) and is unaware of separateness or of the personal self, this is
contemplation or samadhi.
The thinking instrument and manas, the physical body and the
psychic body, together forming a complex system, had earlier worked
independently of each other were totally unaware of Ishvara within.
Then, slowly, the thinking instrument and manas began to work
together and the physical and psychic bodies co-operated each other,
yet the thoughts and acts were based on brain and manas. Later all of
these established communication with Chittie, In nite Mind, the basic
substance of existence.
Later still, with communication established with the inner
spiritual man, Ishvara, came total surrender ‒ a very willing and
loving total surrender took place. This is described in the sutra as ʻis
unaware of separatenessʼ. This is the state of samadhi ‒ the earlier
state of communication with Chittie was dhyana state and the yet
earlier of full co-operation was the dharana state. As in III(2) earlier,
the sutra also expects the sadhaka to keep the symbol of Ishvara for
dhyana, since in samadhi it is absolutely necessary ‒ ʻthe chitta is
absorbed in Realityʼ. The jiva and the Atman get as if synchronized.
The mind is reduced to no-mind.
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 The translation now clearly shows the di erence between
dharana, dhyana, samadhi and concentration, meditation,
contemplation. The objective terms, useful as they are in the objective
world remain as mere words in the subjective world.
III(15). The stage of development is responsible for the various
modi cations of the versatile psychic nature and of the thinking
principle.
Let us reread sutras I(2) and I(3) to remind ourselves of what is
expected of one, right from the beginning. I(1): ʻYoga is achieved
through the subjugation (healing) of the psychic nature and the
restraint (calming) of the chitta, the thinking instrumentʼ ‒ this is
Natureʼs process, the world process. I(2): ʻWhen this has been
accomplished, the yogi knows himself as he is in realityʼ ‒ this is
transformation.
This sutra gives the valuation of a sincere disciple who has
painstakingly practised and followed yoga abhyasa. With the brain
and manas calm, the psychic nature fully healed, they are in full
cooperation with and in adoration of Ishvara. The stage of
development of the disciple, oneʼs position on the ladder of evolution,
will now show, depending on the state of the thinking instrument and
its mind modi cations and the psychic nature; these in turn depend
on the state of oneʼs rhythmic breathing for the whole day. All these
are interdependent on one another. One sadhaka di ers from another
in the extent and quality of oneʼs e orts. Taimni translates this sutra
as: “The cause of the di erence in transformation is the di erence in
the underlying process.”
Since the stage becomes very di cult, only the rarest among the
rare now make the grade. The adoration which characterizes, say
Mirabai, is a very unique instance.
III(16). Through concentrated meditation upon the triple
nature of every form, comes the revelation of that which has been
and of that which will be.
With the meditative attitude of the brain and self-mind, and with
the guidance of Ishvara, one glance at an object or person reveals
everything about that object or person. This includes the (i) state of
that form or body, (ii) the psychic nature, and (iii) for how long the

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spiritual man, Ishvara, is to remain a witness. All past history and the
future is also known, not through any conscious desire to know but
just that it happens.
Normally direct knowledge is obtained by one-pointed dhyana of
the object concerned. Here, sanyama is on the three-fold change or
transformation ‒ nirodha, samadhi, ekagrata ‒ and knowledge is
obtained of past and future. But it is to be understood that when
sanyama is perfected on the three-fold change and direct knowledge is
obtained then naturally the knowledge of past and future is also
obtained and not speci cally asked or searched for.
Sanyama is an ability to hold the meditative attitude in all
waking hours. But primary sanyama di ers from secondary sanyama.
As long as sanyama is through Chittie, it is samadhi with seed, or
secondary sanyama. When accepted by Ishvara, and allowed to
practice sanyama on Ishvara or through Ishvara, it is samadhi seed, or
primary sanyama. It is a far, distant state.
Here onward, whatever siddhi is mentioned the sadhaka has to
practice to experience; he need not every time make use of it or
indulge in it. All these sutras are to be understood at the feet of
Ishvara, the Transcendental Master; no outer guru in physical form
can guide here. Sanyama at Ishvaraʼs feet would shower the required
knowledge. These are very advanced practices and come much later,
after a few hundred lifetimes of conscious disciplined yoga abhyasa.
III(17). The sound (or word), that which it denotes (the object)
and the embodied spiritual essence (or idea) are usually confused in
the mind of the perceiver. By concentrated meditation on these three
aspects comes an intuitive comprehension of the sound uttered by all
forms of life.
Human senses and sense organs are structured to a particular
spectrum of vaikheri sound. Earlier, the brain and self-mind were not
aware and were confused as what to utter, that is, the disciple was
unaware of the ʻwordʼ to call upon Ishvara. Now that the word and the
sound are known, all the sounds of any life understood. The disciple
begins by learning the higher and lower octaves of vaikheri and, further
on, learns to recognize the world of madhyama- and pashyanti-nada.
It is a training in this objective world of Bhuh structure wherein
vaikheri sound prevails; how, with the help of Ishvara, one can

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produce madhyama sound found Bhuvah structure, and even to
produce pashyanti grade of sound found in Svahah structure. More
cannot be said.
III(22). Karma is of two kinds: immediate karma and future
karma. By perfectly concentrated meditation on these, the yogi
knows the term of his experience in the three worlds. This knowledge
comes also from signs.
Karma can be either immediate or distant, depending on the
cycle in which it was committed. The disciple comes to know how
long he will be in the three lokas, Bhuh, Bhuvah, Svahah ‒ before the
ultimate liberation. For normal people, knowledge of signs, i.e. a deep
knowledge of astrology, can also reveal the past and future. But for
the disciple it is through the higher practices of yoga ‒ a study of past
incarnations leading to the present via study of the deep memory
pool.
A science like astrology can predict, but sanyama on the feet of
the Gurudeva can throw open eternities upon eternities of the past and
future. One can know all of one's past and future also the same way.
III(23). Union with others is to be gained through one-pointed
meditation upon the three states of feeling -- compassion, tenderness
and dispassion.
This is an advanced and di cult practice. By synchronizing
breathing with that of another, one can temporarily become one with
another and experience all the experiences of the other person
instantly. This one-pointed subjectivity is far more intense than any
ʻobsessionʼ or passionate pursuit of material objects in the objective
world.
All of the above practices are possible while the disciple is in a
constant state of concentrated meditation. Though not necessary,
these higher practices are learnt mastered.
ʻUnion with othersʼ ‒ who are these others? Now the sadhaka has
become tender, dispassionate and compassionate, and so through
sanyama at the feet of Gurudeva the sadhaka can experience the
presence of advanced persons now high up on the sixth sub-stage of
Svahah on the upward arc. But know that oneʼs Gurudeva can lead
even beyond (if the sadhaka deserves), hence the exposition states,
ʻthough not necessaryʼ.
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Book IV
IV(18). The Lord of the mind, the Perceiver, is ever aware of the
constantly active mind stu , the e ect-producing cause.
In an ordinary person, the brain is the lord and the so-called
perceiver; the self-mind is not a catalyst but involved. Later the man
practises sincerely and the self-mind is sometimes o and sometimes
on, i.e. it is sometimes a catalyst and he gets glimpses. Still later, the
self-mind remains as a catalyst and with regular practices, establishes
contact with the inner man and also with Chittie. Later, the disciple
willingly surrenders to Ishvara, who actually always was and now
actively is the Lord of the mind. That is, the disciple is convinced that
neither brain nor self-mind nor Chittie can help and guide as Ishvara
can. All of them are set aside as the realization dawns that, all along,
Ishvara was watching every modi cation of brain and mind.
This is the description of the state of ʻno-mindʼ ‒ the active
cosmic individual maya creative mind, that had held the sadhaka as if
in a vice, totally bound, and made him experience the unreal as real,
has now been reduced to the state of no-mind, now helpless to
misguide. Ishvara was watching for eternities all the play of cosmic
individual mind and was waiting for this day so that the sincere
sadhaka can now be taken in hand.
IV(19). Because it can be seen or cognized, it is apparent that
the mind is not the source of illumination.
Mind, individual or In nite, is outgoing ‒ this is its chief
characteristic. The chief characteristic of brain is also its outgoing
nature. Therefore, using the brain with mind that is outgoing, we
search and nd the world, the people, life, and objects around us.
Going inward does not come naturally to brain and mind. Today's
scientist can tell us the age of the universe or about features in the
cosmos millions of light years away. He is not able to go inward by a
few millimetres because his mind and brain will not allow it. It is
through yoga abhyasa with the help of Ishvara the Gurudeva that he
may do so, because Ishvara from time immemorial has observed every
modi cation of mind and mind itself.
At one time, the brain in its egotism thought it was all in all;
later, after practices, it started re ecting the intelligence of the mind.

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Now the disciple knows that even this intelligence of the mind is not
dependable, that mind is not the ultimate source of true knowledge.
Avidya seems endless. In this sutra for a particular sadhaka it has
come to an end. No more are the cosmic maya creative pressures able
to work on this particular sadhaka ‒ one is convinced about the
ine ectiveness of cosmic mind itself, though at one time one did have
great respect. But the truth is now known that ʻmind the source of
illuminationʼ, just as the moon is not. But the sun is, so is Ishvara the
only source.
IV(20). Neither can it know two objects simultaneously, itself
and that which is external to itself.
Being outgoing, like the physical eyes that can see the universe
but not an inch within, the mind cannot know itself. It will, though,
know all that is external to itself. If this were not so, yoga abhyasa
would not be necessary, nor Yoga Sutra by Sage Patanjali. But in the
case of Ishvara, Satyam, nothing is external ‒ Ishvara is a fragment of
Divine Wholeness and holds all of Chittie within itself. It is a far
superior position.
If the full moon can realize that the light it throws on this Earth is
not its own belonging, but the sun's light re ected from it, that will be
the day of deliverance for the moon. Similar is the position of
individual cosmic mind ‒ the day of deliverance for the sadhaka is the
day of deliverance of the individual mind also.
IV(21). If knowledge of the mind (chitta) by a remoter mind is
postulated, an in nite number of knowers must be inferred and the
sequence of memory reactions would tend to in nite confusion.
If we do not accept IV(19) and IV(20), then like the partial
sequence brain‒self-mind‒In nite Mind, we shall be forced to
construct an unending chain of leading to unending confusion of
memory belonging to each mind and of being knowable by another
mind. One mind superior to another, even if supposed the fact still
remains that even the nal mind ʻis not the source of illuminationʼ. So
such a supposition will not solve the problem.
There must be something that can know and observe the highest
mind, even the cosmic mind, and that is Ishvara, the Divine Fragment,
the essence of Divine Wholeness that created this cosmic mind for the

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Bubble that is Existence.
IV(22). When the spiritual intelligence, which stands alone and
freed from objects, re ects itself in the mind stu (chitta), then
comes awareness of the Self.
Consider the phrase ʻre ects itselfʼ. If a vessel containing water is
kept out in the moonlight, the moon will re ect itself in the water,
provided the water in the vessel is not in turmoil. The water does not
have to ʻpullʼ the moon in, in order to re ect it. We know In nite Mind
is pure awareness and as individual mind acting as a catalyst can help
the brain to know by throwing light. We have also seen in an earlier
sutra that, being outgoing, mind cannot know itself, it needs the
guidance of Ishvara. So, if the brain and self-mind are calm and free
from turmoil, the ʻspiritual intelligenceʼ, Ishvara, will ʻre ect itselfʼ,
i.e. use brain and self-mind naturally as instruments. The brain and
mind do not need to search and pull Ishvara within.
The sadhaka has done everything possible to re ne and cleanse
oneself. All the sadhanas have been practiced ‒ the thinking
instrument is calm, the psychic nature is healed ‒ now he or she waits
as the individual cosmic mind that is reduced to no-mind waits. At
this juncture the Self, Ishvara, like the moon on the surface of calm
water re ects itself ‒ the sadhaka is accepted! (In his sonnet, ʻOn his
Blindnessʼ, Milton ends by saying, “They also serve who only stand
and wait.”)
IV(23). Then the mind stu , re ecting both the knower and the
knowable, becomes omniscient.
From IV(22) we understand that only Ishvara, Satyam, is ‒ all
else, the entire Brahmanda, is nothing but mind maya creative
pressures, that we are made to believe as real. This ʻre ecting itselfʼ
becomes a possibility when the brain and mind are in tune with the
inner Ishvara ‒ then they come to know all that is worth knowing,
they become omniscient. Sutra II(17) brings this thought out
further. “Thus has been established the existence of Purusha, the
unchangeable, as a separate entity from the mind, which is by
nature changeable, being as it is by nature knowable”, writes Rama
Prasad. ∞

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 Book V Rearranged
Part I

Book I

I(27). The Word of Ishvara is OM (or AUM) ±. This is the

Pranava.
If the disciple has come this far and can maintain the meditative
attitude for long hours, the inner spiritual man, Ishvara the Gurudeva,
will teach how to pronounce Om, Om being the name of Ishvara. As
each Ishvara in each complex human system is the same Divine
Fragment of the same Divine Wholeness, Om is the one and only name
of each Ishvara the Gurudeva in each body/brain system. The reader is
referred to the practices pertaining precisely to this sutra.
The syllable OM (AUM) is the symbol indicative of the Brahman-
Atman idea. Om, as a sound principle, is said to be inclusive of all
sounds and hence is called support of the world of speech. It is the
silence into which the sound Om illuminates. The mindʼs vrittis or
thought comments are silenced into Brahman-vritti. The support or
ground of the world is Brahman. Through its use the sadhaka is said to
attain Brahman-vidya.
I(28). Through the sounding of the Word and through re ection
upon its meaning, the Way is found.
Now that the brain and self-mind are both fully devoted to
Ishvara and, after learning the word and how to pronounce it, are in
constant meditative attitude on Om, they receive their guidance, ʻthe
way is foundʼ. Which ʻwayʼ is referred to ‒ from maya creative
pressures to the absolute bliss of Turiya. No other outside help or
guidance is needed. The sounding of Om is important. One must learn
from the Gurudeva how to pronounce the word. The mind, whilst
pronouncing, holds the idea of the black ame with Om in it.

316
 I(29). From this comes the realization of the Self and the
removal of all obstacles.
In continuation of I(28), once the disciple has called on Ishvara
and experienced Ishvara within (one may not say that he has had
darshan of Ishvara, for darshan gives a wrong meaning), the disciple is
now under constant protection of Ishvara and is also aware of this
protection, so there can be no obstacles now. When one becomes one
with Turiya, when one is immersed in Ishvara ‒ there can be no
obstacles, for Ishvara is free from all obstacles.
In the Mahabharata, the mighty spiritual warrior Karna, who
never refused a favour asked of him, willingly gave away his
protective kavacha when asked for it. Krishna knew that otherwise
Arjuna was sure to die at the hands of Karna.
I(36). By meditation upon Light and upon Radiance,
knowledge of the Spirit can be reached and thus peace can be
achieved.
The only object of meditation, we have noted earlier, is Ishvara ‒
Ishvara which is Spirit in Creation and soul in Existence. So one-
pointedness on the black within will reveal to the brain and mind all
of the situation outside of the Celestial Bubble, the conditions of
Creation. So also will the di erence between soul Spirit be
understood.
Advaitic meditation is strictly upon the Self-Atman ‒ meditation
on Self being neither a point nor an object‒as the ultimate meditation,
but the existential subject thus appears to be a di cult task as it is not
a technique involving concentration on some object which the
subjective mind can grasp. This is the ultimate di erence in Advaita
meditation. When ultimately the mantra itself vanishes and with it the
thinking functions, one transcends into the non-dual condition.
I(40). Thus the yogi's realization extends from the in nitely
small to the in nitely great and from anu (the atom) to Atman (or
Spirit) his knowledge is perfected.
Actually, when in communication with Chittie, In nite Mind, the
disciple could know all about the universe. But even In nite Mind,
like the brain and self-mind, cannot penetrate into Creation. All
317
objects of Existence created in the Celestial Bubble have no entry
into Creation. As stated in I(36), only Ishvara as Spirit can reveal true
information of Janah-Tapah-Satyam, and so the disciple now knows
ʻfrom anu (the stu of Existence) to Atman (the texture of Creation)ʼ.
If one can experience the entire Brahmanda one would feel that
one knows much. But when one knows that Brahmanda is a mere pin-
point in Satyam and that it is only a mind maya creative pressure area
that leads one away from the Truth, the Turiya state, one realizes that
one knows nothing.
I(41). To him whose vrittis (modi cations of the mind stu ) are
entirely controlled, there eventuates a state of identity with and
similarity to that which is realized. The knower, knowledge and eld
of knowledge become one, just as a crystal takes to itself the colours
of that which is re ected in it.
Henceforth the sutras lay out the great possibilities that are now
realized through the experience of Ishvara. This sutra describes the
disciple at the stage when the vrittis (mind modi cations) are ʻentirely
controlledʼ because the body, brain and self-mind no longer have a
separate existence from Ishvara for even a moment. Since
body/brain and self-mind fully co-ordinate, there is complete identity
of relation and understanding. The real knower is Ishvara,
knowledge is gathered by the brain, the eld of knowledge is Chittie,
and self-mind remains now only as a catalytic part of Chittie ‒ all
are seamlessly identical. There is no separate knower, no separate
source of knowledge and no separate knowledge to be gathered.
Brain and self-mind are like a clear crystal and do not work by
themselves any more.
At this late stage when maya creative pressures have come to an
end, what is the knowledge to be gathered, what is the eld of
knowledge left, and when there but the all-knowing Self alone, where
does the question of knower arise? All have become one ‒ Advaita!
I(45). The gross leads into the subtle and the subtle leads in
progressive stages to that state of pure spiritual being called
Pradhana.
This shows the progress of the disciple. In the beginning, when

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his gunas were unbalanced and sattva was overpowered by rajas and
tamas, he was concerned with calming the thinking instrument and
healing his psychic nature. He followed elementary practices to
achieve this and gradually his breathing became more and more
rhythmic and steady over longer periods of time.
Then he proceeded to practise concentration, meditation and
contemplation in the objective (outward) world. Later, he practised
dharana, dhyana and samadhi with seed in the subjective world with
the help of Chittie. This inward turn is pratyaka chetana ‒ control over
the principal material cause named Pradhana. Then called upon his
Ishvara the Gurudeva and, setting aside everything, took up sanyama
through his Ishvara the Gurudeva. Nothing is beyond Chittie in the
objective world and nothing is beyond Ishvara in the subjective as
well as objective world. Thus the gross will lead to the subtle and in
progressive stages reach the pure spiritual state, Turiya.
The immensity of Brahmanda, the never-ending Universe,
holding galaxies, each over thousands of light years in diameter, and
billions of such galaxies rushing away from each other, some
attaining over half the speed of light ‒ in itself suggests that there is
something wrong with the beholder or with that which is beheld.
Even scienti cally one day the astral part of the physical universe will
be known to be twice the size of the physical part, and then scientists
will turn back, just as in the individual case the mind turns back after
being outgoing for millions of years.
I(47). When the super-contemplative state is reached, the yogi
acquires pure spiritual realization through the balanced quiet of the
chitta (the thinking instrument or mind stu ).
Inspiration has progressed to intuition, intuition to perception,
and perception to a permanent state of meditative attitude. Or we
may say that pratyahara has progressed to dharana, dhyana to dhyana,
and dhyana to samadhi with seed and later to samadhi without seed,
until Ishvara becomes the Gurudeva. The chitta is balanced as a
catalyst, the thinking instrument is calm and quiet and total
meditative attitude automatically persists. Normal duties and
obligations are attended to without losing contact with Ishvara, or

319
without laying aside the meditative attitude, even for a moment.
This is in continuation of I(45). Regards the on-coming evolution
of the future, the inquiring mind of the individual will at rst appear
to be in utmost turmoil and may even exert characteristics of the very
old, primitive days; but then the cycle, or the circle, must complete
and the ner stages will unfold, nally leading to Turiya, the super
contemplative state. Truth is one, whether searched for by going
outwards or inwards, and ultimately the nal realization has to be
same ‒ Turiya-Self-Satyam.
Book II
II(16). Pain which is yet to come can be warded o .
Not only is the way found, I(28), but the way is also cleared, ʻthe
removal of all obstaclesʼ. There are, of course, no obstacles and
hindrances within, all those have been cleared long past. Here are
meant the higher obstacles of karma, for even they are removed.
Taimni writes, “... The philosophy of yoga di ers fundamentally
from most of the orthodox religions of the world ... According to yogic
philosophy, death no more solves the spiritual problem (pain
experienced in daily life) than night solves one's economic problem. It
is possible to rise completely above the illusions and miseries of life
and to gain in nite knowledge, bliss and power through
Enlightenment here and now while we are living in the physical body.
So it is not a question of choosing the path of yoga or rejecting it ‒ it is
a question of choosing it now or later in some future life.” That is,
preventing the experience of pain until some day in a future life when
the discipline of a life based on yoga is accepted. And nally, “No
vague promise of an uncertain post-mortem happiness is this, but a
de nite scienti c assertion of a fact.”
As per the sutra, achieving ʻenlightenmentʼ in this life means that
we bring the gunas to balance and rhythm, we ennoble our structure
of acceptance and thereby our texture, so that the pain which would
otherwise visit us to teach much needed lessons is now not necessary.
All life in the objective universe is pain! One can be surrounded by all
the luxuries that money and science can give and yet one can be very
unhappy and even not free from physical and mental pain. As long as
you delay choosing the path of yoga you are delaying your
320
deliverance from pain.
II(17). The illusion that the Perceiver and that which is
perceived are one and the same, is the cause of the pain producing
e ects which must be warded o .
All along, prakriti presents the aspects of the objective universe
to the real Seer, yet the ʻI amʼ awareness looks upon the play of prakriti
as if ʻI amʼ is the seer. This conjunction, or the superimposition of the ʻI
amʼ personality, is avidya itself. This wrong reaction leads to wrong
action and to much avoidable pain. This was indeed the state of the
disciple at one time. Now the disciple recognized that it was an
illusion under which he had lived, and which had created pain-
producing e ects from which he is now free. He is in fact almost free
from all illusions now.
The individual cosmic mind is the maya creative mind, a part of
the entire cosmic maya creative mind. It can be reduced to the state of
no-mind by an individual. Till such time as it is so reduced, the
experience of the individual was the illusion of false conception. The
individual is yet not free from this maya creative play the mind. If, in
between, he is o -guard, the same illusion will be presented. “Eternal
vigil is the price of liberty.”
II(51). There is a fourth stage of pranayama which transcends
those dealing with the internal and external phases.
This sutra is a million light years away from the preceding sutra
II(50) and so appears later here in the fth book once sanyama starts.
In that sutra, pranayama, which was prana synchronized to breath was
described as ʻinternal, external and motionless, subject to place, time
and numberʼ.
But here as Taimni writes “In the fourth and the highest kind of
pranayama breath is kept out. The fourth kind of pranayama ... is the
real pranayama for which all the previous practices are merely a
preparation ... (wherein) the pranic currents are used to arouse
kundalini, how the kundalini activates the chakras in the sushumna...
All these things of a practical nature which are fraught with dangerous
possibilities are taught by the Guru personally to the chela.” The
caution is once again very clear ‒ these practices are ʻfraught with
321
dangerous possibilitiesʼ, and so should be practiced only at the feet of
the Transcendental Master ‒ Ishvara the Gurudeva. That is why from
sanyama onward the reader is repeatedly requested not to practise by
just reading the higher practices as stated in this book except under a
wise guru.
The three stages of breath are the incoming, the outgoing, and
the holding of breath. These three follow each other regularly, only
the timings are di erent di erent pranayamas. But during this nal
pranayama there is no regular breathing whatsoever, so that timings
are irrelevant. Breath is either kept out of the lungs held inside the
lungs while prana continues to be directed within the body one-
pointedly. Refer diagram IIIc. This sutra is the description of the
diagram and its purpose.
II(52). Through this, that which obscures the light is gradually
removed.
There is a clear possibility of misunderstanding this sutra. Rama
Prasad asks, very relevantly, “The question arises that if pranayama
alone does away with vice, what is the use of puri catory action
(tapas)?” The clari cation is provided through the qualifying words
ʻis gradually removed' or ʻbecomes feeble through the practiceʼ.
Without this much needed understanding, all the higher practices
given at the end of the book will be mere visualizing practices and the
Yoga Sutra will remain so much spiritual ction. Refer also II(51)
earlier and the quoted remarks in its exposition.
Yet some misunderstanding regarding ʻlightʼ may crop up. By
ʻlightʼ here is not meant ʻsoulʼ. There can be light of knowledge, mind is
able to throw light when brain is confused, but the light referred to
here is the ability to see clearly the primary body and the internal
physical body. Without this happening, the higher practices relating
to the primary body remain mere visualizing gimmicks, all very
useless.
It is true that unlike the physical body which is dense and
opaque, the primary body is luminous. This luminosity, which so far
was covered, has to be experienced. The cover is now removed; later,
by continued practices, the luminosity of the mental body, which is

322
much more luminous will also be seen clearly. No more visualizing be
necessary during practices.
All these statements are expressed as long as an individual, or
even a scholar, believes in the possibilities of certain sadhana ‒ be it
pranayama, be it japa, be it tapas ‒ giving the result. All that any type
of sadhana can do, or all the types of sadhana put together can do, is
remove obstacles.
II(53). And the mind (the thinking instrument) is prepared for
the meditative attitude.
Earlier the disciple went through many methods and practices
both internal and external. This disciple needed to reach the stages of
dharana, dhyana and samadhi. But he has now attained the fourth
stage, sanyama, a permanent stage of meditative attitude, wherein
there is no need for conscious practices or control. He or she has
identi ed with Ishvara -and this identi cation is never lost. Because
of this controlled attitude, the light of the Soul or Ishvara is not
obstructed even for a moment.
Of course, it has all happened gradually. The brain and self-mind
have reached the stage of meditative attitude constantly maintained,
for the disciple nds nothing comparable to Ishvara anywhere in the
Celestial Bubble. One subtle point has not to be overlooked. The sutra
begins with ʻAndʼ, ʻAnd the mind is prepared ...ʼ It suggests that, along
with everything else, keeping the individual mind in the state of no-
mind is very imperative.
For dharana, then dhyana, and then samadhi, one consciously
enters and exits these states for the duration of the practice. But
sanyama, especially primary sanyama, is a state which constantly
abides by one ‒ it is always present! To bring this about through
practices enables one to live simultaneously on two completely
di erent planes ‒ as a householder in the objective world, and with
meditative attitude in the subjective universe.

Book II
III(4). When dharana, dhyana and samadhi form one
sequential act (the meditative attitude), then is sanyama achieved.

323
 It is imperative to understand the hidden meaning of sanyama
before moving any further ‒ this, after all, is the domain of a yogi and
one may not step in without preparation. Before sanyama can be
performed a sincere disciple is examined by his or her Guru ‒ whether
mastery has been achieved over mind modi cations, emotions and
memory, over nirmanakaya and sambhogakaya, i.e. whether one is
able to set aside these two bodies and function in dharmakaya alone
maintaining very high level of awareness. So far, dharana, dhyana and
samadhi had been practised, in early stages on objective substances
and later on subjective aspects, while remaining in the bodies. Then
dharana, dhyana and samadhi were practised with great veneration by
being in communication with Chittie, In nite Mind, through chitta,
self- or individual mind, while still remaining in the bodies. Help of
Chittie is very essential to understand what matter is, what it is
composed of, what the gunas and how mastery over them can be
achieved so that the senses and emotions that form the thinking
principle can be completely quieted.
Then the individual becomes aware of what is stated in III(18-
19-20), and wholeheartedly calls upon his Ishvara the Gurudeva and
awaits the experience of Ishvara. He practises as stated in I(23) to
I(29) (refer to the practice steps at the end of Book V rearranged, Part
II). And now comes the sanyama stage proper ‒ the disciple had
continued under guidance of Chittie till such time as he was accepted
by Ishvara. Secondary stage sanyama is communication with
Chittie and primary stage sanyama is communication with Ishvara,
but the sutras following do not seem to di erentiate between them
because such knowledge is given by word of mouth.
Sanyama is indeed one sequential act of dharana-dhyana-
samadhi, but not directly on an object. The medium is Chittie at rst
and, after acceptance by Ishvara, through Ishvara the Gurudeva.
Secondary sanyama is done remaining in the bodies; primary sanyama
is performed in dharmakaya only. Sanyama is done at night till such
time as the complex system can also maintain awareness in the
objective world. Whenever consciously practiced, sanyama is sabija
samadhi. But when it is ever-established for all 24 hours, not disturbed
even during waking hours by the normal life of a house-holder, so that
324
the individual lives constantly on two di erent that is ʻsanyama
achievedʼ ‒ it has become constant meditative attitude, it is nirbija
samadhi. Sutras III(16) to III(52) are the practices of sanyama ‒ III(16)
to III(secondary sanyama based and III(41) to III(52) are primary
sanyama practices. We shall take up each in detail later.
The authentic experience of Ishvara is poles apart from darshan,
which is hallucination. In darshan one merely sees what one wants to
see ‒ the image of ishta-devata! What the disciple experiences is what
was never even imagined ‒ did Arjuna imagine the cosmic vision in
chapter XI of the Geeta? The individual may experience shock and
fear at the immensity of the vision ‒ Arjuna for instance, calls upon
Krishna to take his usual form again. By now Chittie has also been
behind. From now onward, the disciple has to depend on nothing
outside of himself or herself except on Ishvara the Gurudeva. As
I(25) says, ʻIn Ishvara the Gurudeva, the germ (seed) of all knowledge
expands into in nity.ʼ
The yogi is no more in search of anything directly ‒ whatever he
wants to know he has to practise sanyama and Ishvara the Gurudeva
will teach, will show and will explain. For all knowledge and wisdom
is with Ishvara, there is nothing beyond Ishvara in the three worlds!
The yogi has rst to learn from Ishvara the highest octaves of vaikheri,
madhyama and pashyanti sounds, otherwise he cannot mentally have
communication with Ishvara, because sanyama is performed in utter
silence within and no physical dialogue is permitted. Finally, under
protection of Ishvara, he has to learn how to sound para-nada. For this
he needs Ishvaraʼs protection, for the power of para-nada would
otherwise destroy all his kayas, his brain, manas and buddhi. This is
necessary education because, after all is over, he has to destroy and
disintegrate his kayas consciously, destroy the causal body and the
three permanent seed atoms in it. Only then does he become Ishvara ‒
the free soul or Spirit - and leave the Bubble to reach Creation ‒ Tapah,
Divine Wholeness ‒ his Celestial Home. With this understanding we
may now proceed.
In II(51) we noted the fourth stage of pranayama; here we
observe the fourth stage which is in continuity of dharana-dhyana-

325
samadhi. The ultimate purpose of all this is experiencing the true
fourth state.
Turiya-Reality-Satyam, which is not the continuation of the three
usual states, waking-sleep-dream, but which negates these three states.
III(5). As a result of sanyama comes the shining forth of the
light.
Samadhi is a freely used word and completely misunderstood.
That is why text books have to describe various types of samadhis. The
important factor in almost all types of samadhi is prajna, the very high
type of pure awareness, the proper communication with Chittie,
Universal Divine Mind. Before sanyama can start, this communication
has to be snapped because the disciple has experienced Ishvara the
Gurudeva. Ishvara is pure Consciousness, so even prajna is now set
aside. For the individual has experienced the shining light of Ishvara!
Unfortunately it has always been, since ages, to equate light with
realization. ʻShining forth of the lightʼ ‒ if light is taken or understood
as enlightenment, realization, well and good. But Ishvara, which is
Satyam-Reality-Turiya, is same as inky, black darkness. Light is
objective and material, Satyam is not!
III(6). This illumination is gradual, it is developed stage by
stage, plane by plane.
These sutras con rm what III(51-52-53) introduced as
meditative attitude. When from dharana to dhyana to samadhi to
samadhi without seed state is attained, that a state of constant
meditative attitude ‒ sanyama. The disciple has steadily reached
nearly the end of the path. Light is realization and in that sense
illumination. The illumination, even through sanyama, is gradual. For
instance, Arjuna was shown only what was relevant to the battle of
Kurukshetra.
During the day the disciple is a normal householder, at night he
practises sanyama. On his own he cannot travel far ‒ we know the
physical universe Bhuh is very vast, but the astral universe Bhuvah is
twice its size and the mental universe or Svahah is twice the size of
Bhuvah. So any movement, even 100,000 times faster than light
(which is not possible), is meaningless. Hence sanyama! The

326
illumination is gradual because much is made apparent in stages, at
rst in the physical universe and its seven sub-stages, then in the
astral universe and its seven sub-stages and nally in the mental
universe and its seven sub-stages. One comes to know more and more
the why of Existence!
Then to the individual, who is now a maharshi, much is made
apparent in Mahakala, the laxman rekha of Existence, the storehouse
of all memory of both involution and evolution. One then becomes a
Buddha! All this is made clear by ʻgradual illuminationʼ ‒ the
individual does not ask to learn but Ishvara the Gurudeva takes
mentally and the knowledge registers as dream. The longer the
Gurudeva-discipleship relationship, the greater the enlightenment.
The disciple has to know Brahmanda, including Mahakala, to be
authentic when he says that all this is maya creative pressures.
III(7). These last three means (steps) of yoga have a more
intimate subjective e ect than the previous ve.
We have earlier noted the eight steps of yoga abhyasa. The last
three means or steps ‒ not as concentration, meditation and
contemplation which are outward in objective world, but as dharana,
dhyana and samadhi in the inner subjective world ‒ the sutra says,
have ʻa more intimate subjective e ectʼ. The earlier ve, yama,
niyama, asana, pranayama and pratyahara were basic steps that led to
these last three, and were by no means less important, inasmuch as the
last three cannot attained without the diligent practice of these ve.
Secondary sanyama with cosmic mind and then sanyama with
Ishvara are more close encounters because in the rst ve steps the
disciple, so to say, works on himself and quali es for the experience
to be gained by the last three steps, and then the nal step, sanyama.
Now the word ʻintimateʼ. An intimate relationship is an
extremely close relationship between two about which neither of the
two ever utter a word. It is sanyama, when these three steps become
one sequential act, that forges the most intimate relationship between
the disciple and Ishvara ‒ ask Radha about Krishna and you will
never hear a word!
III(8). Even these three, however, are external to the true

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seedless samadhi which is not based on an object. It is free from the
e ects of the discriminative nature of the chitta (the thinking
instrument).
The Sage considers dharana, dhyana and samadhi with seed as
external or seeded with motive when compared to sanyama. In these
three states, however high, disciple had a motive; now in sanyama
there is neither motive nor desire. This state is depicted in diagram 3c
where brain and self-mind do not interfere even for moment because
they have identi ed completely with Ishvara. This sutra con rms the
previous sutra by bringing out the depth of the word ʻintimateʼ. It
clari es vast gap between dharana, dhyana, samadhi practised by a
disciple on his own in the inward subjective world and the nal
sanyama by the grace of Ishvara the Gurudeva.
Dharana-dhyana-samadhi are steps to reach a certain level of
enlightenment; then sanyama through cosmic mind not only gives all
knowledge of Brahmanda but makes the disciple fully aware as to how
cosmic mind creative pressures work; then sanyama by the grace of
Ishvara takes the disciple out of the Bubble that Existence. Finally, no
step ‒ nothing is needed.
Though the disciple has no need of any practices, he can adopt
certain methods to accomplish certain things. There is no compulsion
for him to do so, but following sutras tell us what things are possible
and within his capabilities.
III(18). Knowledge of previous incarnations becomes available
when the ability to see thought-images is acquired.
Incoming impulses in coded patterns coupled with memory in a
series of coded patterns and leading to thought forms in coded
patterns that are now seen by developed eyes of the disciple. Nature
has her own language of codes, very di erent from the thousands of
languages and dialects on earth. Once a thought is formed, one copy
becomes memory. Each individual is born with memory pools ‒ one is
shallow containing memory patterns of this life and the other deep
containing memory patterns of many previous lives. Just intense
dharana or dhyana would reveal the code which will be in picture
form ‒ sanyama is not necessary for this comparatively elementary

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practice. So patterns of memory when decoded show previous lives
and how karma is created and operated. This is how the disciple
develops for ultimate possibility of sanyama.
The disciple, having reached a certain high level of awareness
and enlightenment, is now able to see the whole universe as full of
coded patterns only. The universe ceases to be as was earlier seen. As
each electrical appliance can work di erently, so each object can
adopt a particular type of coded patterns and manifest accordingly.
For instance, in spite of the sun the space between Earth and Sun is
cold, yet it is boiling on Earth ‒ the coded patterns of the Earth
translate as it thinks best for life on Earth.
III(19). Through concentrated meditation, the thought images
in the minds of other people become apparent.
In this continuation of III(18), once a sadhaka reaches the state
when he can see the entire Brahmanda as mere collection of coded
patterns only ‒ he can see each individual also as a collection of
thought patterns. The disciple is able to decipher and decode these
patterns and to know the thoughts of a person. Once the code
understood and once the practice of intense dharana or dhyana is
learnt, whether they be thought patterns of oneʼs own self or of others
makes no di erence. This normally not done as trespass but only in
order to help another being or for personal study. All these practices
are under sacred oath and misuse is properly punished.
III(20). As, however, the object of those thoughts is not
apparent to the perceiver, he sees only the thought and not the
object. His meditation excludes the tangible.
This sutra is in continuation of III(18-19) and shows how decoding
can improve with progress. At rst the disciple may decipher the code
and read thoughts; he may or may not be able to see the actual events
related to these thoughts, though later on that too becomes possible.
Decoding reveals the picture form of thought patterns.
If the disciple wants to understand the why behind the thought
patterns, then deeper dhyana will reveal the actual happenings so that
he or she learns the law of cause and e ect. Till one is able consciously
to redeem oneʼs past, till then the law of cause and e ect is applicable.
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Once redeeming is done, the e ects will not visit because the causes
are eliminated. This is the appropriate meaning of the earlier II(16),
ʻpain which is yet to come can be warded o ʼ.
III(21). By concentrated meditation upon the distinction between
form and body, those properties of the body which make it visible to the
human eye are negated and the yogi can render himself invisible.
Vision is due to the eyes, but certain things even perfectly
formed eyes cannot see although the whole system may be
biologically normal. It is also possible to see with eyes completely
bandaged. This therefore means that there is more to vision than
meets the eyes! By intense dharana or dhyana the disciple is able to
disconnect the function related to vision of the astral sight, both his
own and of those who may witness the event; in this way he or she
becomes temporarily invisible.
This power too, as with all other siddhis, is a natural consequence
for one who has come this far. These powers are not sought but some
disciples may be tempted demonstrate them. If the disciple were to
indulge in a play of powers, Ishvara separates once again to become
only a witness and not a guide. The human body/brain complex is
allowed to play with these powers. Many lives are lost before a
contact with Ishvara is made once again. Some disciples learn this the
hard way. It is unfortunately sad that normally seven out of ten
disciples mess up their progress at this wonderful juncture. Some
even fall by the wayside as soon as the dharana reached.
Now that the disciple is able to decode and translate all coded
patterns in the universe, or merely let the coded patterns remain as
they are, his own body is also a mass of coded patterns and so would
prevent their decoding; hence the form will not be seen.
The last seven sutras in Part I and the rst four sutras in Part II
deal with a particular technique of rotation, linking and circulation of
prana which is elaborated in detail in the practices at the end of Book
V rearranged, Parts I and II. Here we shall cover the exposition. All
these practices from III(24) onwards are done not for the sake of
receiving bene ts but for bringing about absolute balance of the
qualities ‒ a most di cult task which has to be performed.

330
 The sutras deal with psychic centres in the primary body. No
progress is legitimate or possible unless II(52) is properly
understood, otherwise these practices will be so much mere
visualizing for the disciple. The intense dharana or dhyana is on one
centre after another, during which the agitations and improper
circulation at each centre are corrected and the psychic centre
regenerates. By intense dharana is meant at the very least the
concentration of Arjuna as brought out in the Mahabharata. Before the
reader wishes to try sanyama as stated in many of the sutras, it is
imperative that all the other practices ‒ 3SRB, the corrective, the
upgrading of awareness, and phases I-IV ‒ have been mastered. All
those practices therefore precede the practice of sanyama.
III(24). Meditation, one-pointedly centred upon the power of
the elephant, will awaken that force or light.
ʻOne-pointednessʼ here is as in the fth practice for upgrading
awareness ‒ we are conscious in a particular area and consciously
fade out the remaining areas. Recall story of the young Arjuna as the
supreme archer. Similarly we are conscious of that region of the
perineum where the muladhara chakra is (like the corridor in
upgrading of awareness practice) and consciously fade out the
remainder of the body, while maintaining anti-clockwise rotation of
prana at normal 3SRB of 12 cycles minute. This will awaken great
force and light and wisdom. Such one-pointedness when applied to
that region of the astral body will result in a ow of utmost energy
that area.
The centres are stated symbolically, i.e. the elephant =
muladhara. But the most important point is as stated in II(52). If the
disciple has been sincere in his practices ‒ especially upgrading of
awareness and has obtained results as stated therein ‒ the level of
awareness will allow the disciple to be able to see the inside of his
physical body and also the astral body; otherwise it will be mere
visualizing. Unless this sight is developed, the following practices
have no meaning.
The power of the arrows sent by great warriors were more
powerful than our present day missiles (which are thoughtlessly
propelled) because of certain practices which gave them atomic

331
power. These practices as stated in and from III(24) onward do create such
terri c atomic power ‒ we know that at (1ó2) (muladhara-swadhisthana)
fusion and ssion take place. Such and other more powerful processes take
place at anahata, vishuddhi, ajna, sahasrara and/or bindu.
Keep this note in mind when reading sutras III(24-34) in Book V
rearranged, Parts I and II.
III(25). Perfectly concentrated meditation upon the awakened
light will produce the pure awareness of that which is subtle, hidden
and remote.
III(26). Through meditation, one-pointedly xed upon the sun,
will come a consciousness (or knowledge) of the seven worlds.
Sutra III(24) was practiced by itself; so also is III(25). It is for the
sadhaka to see the inside of his physical body, the area of the
perineum and the parallel area of the primary body, and see prana
rotate anti-clockwise; similarly, now, at the base of the sex organ, an
inch under the skin, to see the physical body area and the parallel area
in the primary body, and see prana rotate clockwise.
These two sutras can be taken together because both deal with
the swadhisthana chakra. III(25) refers to one-pointedness, as
explained in III(24) above, exclusively at swadhisthana, with
clockwise rotation. In III(26), both muladhara and swadhisthana are
involved ‒ the rotation-cum-circulation movement (1ó2) in the
diagrams. This movement (1ó2) in the psychic body starts from
birth. But, like our improper breathing, it is not proper and rhythmic
and must be corrected. Hence the anti-clockwise rotation at
muladhara, the clockwise rotation at swadhisthana, and the linking of
the two as in a gure of ʻ8ʼ standing diagonally. As a result of III(25),
the subtle, the hidden and the remote will be clearly seen, known and
understood; through the proper practice of III(26) all the seven sub-
stages of Bhuh will be seen, known and understood. The detailed
technique of setting right the rotation and circulation at (1ó2) and
the other centres is given in the practices.
III(27). A knowledge of all lunar forms arises through one-
pointed meditation upon the moon.
III(29). By concentrated attention upon the centre called the solar
plexus, comes perfected knowledge as to the condition of the body.

332
 As we proceed upward from muladhara and swadhisthana, next
we come to manipura centre, regarded as the moon centre. We take
both sutras together for manipura chakra. This is the area of the solar
plexus within the physical body and the parallel area in the primary
body. Similar one-pointedness as described in III(24) above for each
sutra in the respective areas. It requires a lot of cleaning. It is a
massive area full of animal memory and memories of bitter events. It
is of the nature of moon ‒ negative and constantly changing. The
moon, too, is totally negative and is symbolic of the same type of
experiences.
During involution, and during evolution through the early sub-
stages I, II, III and the rst half of sub-stage 4 in Bhuh, we as humanity
have lived with our instincts animals. Then, due to hostile conditions
of living we were forced to survive on our instincts. Now the rst half
of Bhuh is nearly at an end and the upper half to come not have the
qualities of the same jungle life. But, having been used to such a life
for a seeming eternity, even in today's advanced conditions of our
civilization we the jungle atmosphere. All the animal ferociousness
and cunning in us is stored here in this centre.
All mischief originates from this centre in case of each human
being. Fear is very clearly expressed here, not in the heart or the
brain. If not cleansed properly, it will time and again continue to
distract attention during every type of practice. Only when totally
cleansed through practices will one reap the substantial bene ts
mentioned in the sutra. Physical, emotional, mental and psychic
health also will improve.
III(28). Concentration upon the Pole Star will give knowledge
of the orbits of the planets and the stars.
III(34). Understanding of the mind-awareness comes from one-
pointed meditation upon the heart centre.
The heart is an important and a delicate organ. It has a direct link
with strong emotions. Emotions also have a link with bhakti. So one-
pointed concentration on the heart centre ‒ it has normally negative
and positive half centres ‒ both together are to be re-generated. In the
left half the prana rotates anti-clockwise and in the right half the
prana rotates clockwise; by practice the prana is rotated clockwise in
both halves to make this a positive centre. ∞
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 Book V Rearranged
Part II

Book III
III(30). By xing the attention upon the throat-well centre,
cessation of hunger and thirst will ensue.
III(31). By xing the attention upon the tube or nerve below the
throat centre, equilibrium is achieved.
Now, in these two sutras, the chakra vishuddhi is denoted. Like
anahata, it is partially negative and partially positive. One-pointed
practice in this area slowly converts it to wholly positive. Sutra III(30)
denotes the posterior-negative half and III(31) the anterior-positive
half; both by regeneration have to be made wholly positive, vibrating
clockwise. With proper practice the bene ts will follow. The
ʻequilibriumʼ mentioned is both physical and nervous, but more so it
refers to the balance and rhythm of the gunas, because now we are
reaching the head centres.
III(32). Those who have attained self-mastery can be seen and
contacted through focusing the light in the head. This power is
developed in one-pointed meditation.
(Taluka is not a centre in the sense of whirling power points as
the other chakras are. But it plays a very important part in opening
and closing the block or switch which allows for practices to be
carried out e ectively; otherwise, with no conscious closing here,
modi cations will continue and impair the practices from III(24)
onwards. So we give reasonable attention to this area taluka before
moving directly to sahasrara in III(32).)
This centre, sahasrara, is both fantastic and dangerous. On
intense dharana or dhyana, the disciple can suddenly nd himself
without any sense of his body; he is instantly transported to some
unknown region in Bhuvah, sub-stage 6 or 7 (there is, of course, no
actual movement as in a journey). If not prepared he could lose his
balance, fall down unconscious and even in ict some internal
damage to his body and brain.

334
 Sahasrara has been made justly famous by all writers and
teachers. It is indeed a very important chakra, although bindu far
exceeds it in greatness and goodness. One-pointed practice in this
area will indeed be very e ective, but it is also most dangerous. By
contact, mental and psychic, with other yogis who are more advanced
and on their upward journey, the disciple may make the mistake of
accepting one such advanced yogi as guru and would lose contact with
Ishvara. No advanced yogi waits for the disciple and so both contacts
are lost to the disciple. One then has to begin from III(24) all over
again. Understand that Ishvara does not demand attention. If the
disciple has been disloyal, the loss of contact comes not as a
punishment, but because in one-pointedness (like in the fth
practice) the black ame must never be lost sight of whatever the
practice, and the disciple loses contact with this black ame, the
symbol of Ishvara.
So sahasrara is to be approached carefully. Most or all sadhakas
do not know bindu which is near sahasrara and very safe. Sadhakas get
enthralled and attached centre. In all cases it is another type of
attachment from which it is di cult to break o . Not so is bindu,
where the Divine Fragment resides during waking hours. the sadhaka
has the possibility of melting his ego-centred personality for all time
and experiencing Turiya.
III(33). All things can be known in the vivid light of intuition.
Perhaps Sage Patanjali does not wish to comment on bindu, but
he explains by word of mouth the importance of bindu, and in this
sutra he does refer to bindu.
At this advanced stage, the vivid light of Ishvara, who is light
and wisdom, is manifest to the loyal disciple, a light so very
di erent from the objective light that the disciple is accustomed to
in the objective universe. After what we have said above in the
warning, if the disciple is able to stand and to see, the term
ʻintuitionʼ for pratibha at this stage is an inadequate description.
More appropriate is ʻpure perceptionʼ. Pure or intense perception is
the beginning of the possibility of being able to perform sanyama. It
is pure realization ‒ Satyam, Advaita ‒ experience. The individual
has melted away the ego, so no duality of I and thou exists. Here
again the words of M.C. in ʻLight on the Pathʼ apply: “Before the eyes
can see, they must be incapable of tears. Before the ears can hear, they
must have lost their sensitiveness. Before the tongue can speak in the
presence of the Masters, it must have lost the power to wound.” But for
335
all these psychic practices, Ishvara is not involved and so primary
sanyama has not yet begun.
III(35). Experience (of the pairs of opposites) comes from the
inability to distinguish between the personal self and the Purusha
(or Spirit). (Sanyama on Self clari es all confusion.) The objective
forms exist for the use (and experience) of the spiritual man. By
meditation upon this arises the intuitive perception of the spiritual
nature (the Purusha).
This is a di cult sutra. Oneʼs attention is drawn to that stage
when the disciple was struggling to calm the thinking instrument and
heal the psychic nature, when the status of Ishvara was that of soul as
witness. With all these practices and conscious steady progress, the
status has changed ‒ Ishvara has actively become the ʻLord of the
mindʼ while the body/brain and self-mind are in adoration and follow
all the guidance received. Ishvara is about to assume the status of
Spirit!
There are various types of confusions arising from various
factors. Sattva, Purusha, Self, and pure intelligence are all confused in
the mind of a disciple. If the disciple can have one-pointed dharana on
Ishvara the Gurudeva, all this confusion will be set aside. All types of
bodies and brains ‒ nirmanakaya, sambhogakaya and dharmakaya ‒
and all the universes ‒ Bhuh, Bhuvah and Svahah ‒ are for the
experience of Ishvara. One who is settled in this knowledge is
established in spiritual nature.
As for the sadhaka who is fortunate to have experienced Satyam,
the Divine Presence, at bindu and has melted away the ego, there is no
talk of pairs of opposites, or duality in any form. This is the end of the
road ‒ though many more sutras will follow, for the Sage has to clarify
many more points ‒ the sadhaka may live and ful ll all worldly
obligations he or she is at all times anchored in bindu ‒ the Advaita
state ‒ and mind has been reduced permanently to no-mind.
III(36). As the result of this experience and meditation, the
higher hearing touch, sight, taste and smell are developed,
producing intuitional knowledge.
The extension and experience of the psychic senses are
enumerated in this sutra. We have mentioned that all practices from
III(24) onwards are to be done one-pointedly in the respective areas
of the psychic body. All the enumerated chakras are in the psychic

336
body. Each chakra is regenerated, and rotation therein is steadied and
perfected. So, like the ve senses and sense organs of the psychic
body, the same ve senses and sense organs in the psychic body are
activated. Their potency is many thousand times sharper and extends
over in nite distances compared to the physical body/brain system.
Let not anyone attempt these practices except under a wise guru. This
is the natural state of the sadhaka when ful lling his or her day-to-day
obligations ‒ yet never for a moment involved in any type of duality.
III(37). These powers are obstacles to the highest spiritual
realization, but serve as magical powers in the objective world.
A clear-cut warning is issued here. Seven out of ten disciples
make the fatal mistake here at this stage. We have cautioned in III(32)
that the practice at sahasrara is dangerous, more so because
practically all practitioners are given to understand that sahasrara is
the end of the road. The disciple may think he or she has arrived and,
with so many psychic powers at command, could be totally convinced
of it. This clear-cut warning is to be heeded. Only setting aside all the
psychic powers earned will permit sanyama through Ishvara, and one
gets real blessings and guidance from Ishvara, the true and only
Gurudeva. At this stage nothing is required, including all magical
powers ‒ for what is greater than Satyam and being one with Satyam,
because ʻour journeying has by now ceasedʼto all intents.
“This too must now be overpassed and left
As all must be, until the highest is gained.
In whom the world and self grow true and one,
Till that is reached our journeying cannot cease.”
-Savitri
III(38). By liberation from the causes of bondage and through
their weakening and by an understanding of the mode of
transference (withdrawal and entrance), mind stu or chitta can
enter or synchronize with another body.
From pratyahara and onwards, the disciple has worked for
liberation from the causes of bondage. At that stage, the bondage was
from emotion-soaked memory disciple at rst exiled memory and
then froze it. Now the bondage is of the psychic powers, III(37) above,
a bondage which is a thousand times stronger and dangerous. It is said
that almost all disciple get caught here for a hundred lifetimes or
more and, in their bondage, forget all the good lessons learnt. They
337
have to again from yama onwards. If this realm is negotiated without
getting caught, the disciple is permitted sanyama through Ishvara the
Gurudeva, and not through Chittie as before. All these are extreme
powers to be used in extreme cases for very speci c purposes of
helping and healing.
If the words of the sutra are properly taken into consideration, it
will be noted that the sutra makes reference to the passages or
channels which are opened up, diagram 3b, in the brain, in the subtler
astral body, and in the yet more subtle mental body.
What is also to be noted here is the mode of education of the
sadhaka once Ishvara the Gurudeva begins to guide the sadhaka ‒
though Ishvara takes the form of external guru as Transcendental
Master, there is no word or thought communication. ʻThe mind stu
or chitta can enter or synchronize with another bodyʼ, the body and
mind of the sadhaka ‒ unless this is experienced, this thought can not
be translated.
III(39). By subjugation of the upward life (udana) there is
liberation from water, the thorny path and mire, and the power of
ascension is gained.
Sutras III(24-38) have been instructions in practices related to
various chakras, from muladhara to sahasrara. Following them come
the practices for regenerating the various vayus in the body/brain
system. Like mind modi cations in the thinking instrument, vayus
create disturbances in prana rotation if not regenerated and steadied
‒ hence the practices of their regeneration is very necessary. One-
pointed practice is to be done on udana vayu which when
regenerated, develops the centres anahata, vishuddhi, sahasrara and
bindu so that great understanding and powers come to the disciple.
But the chakras have to be taken in hand rst and hence the mention
of the vayus at this later stage.
III(40). Through subjugation of the samana, the spark becomes
the ame.
Vayus are degenerate prana, and once regenerated by one-
pointed practice make the disciple rm like the rock of Gibraltar.
When the vyana vayu is regenerated and prana is properly directed by
practices, it takes care of the areas of digestion and sex. Sex is
sublimated, now more so because both muladhara and swadhisthana
have regenerated and corrected. Some day suddenly the disciple will
nd himself caught up in a purple-pink ame of re ‒ ʻthe spark

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becomes the ameʼ. Earlier it was that two sparks take place nearly
simultaneously within the objective body of the new-born, one
with the rst breath and one with the entrance of Ishvara. Now the
ame becomes a roaring re that burns away all dross ‒ provided
one is not caught in another type of bondage at III(32) or III(37).
The disciple need not now keep black ame in view, he will get
eeting experience of Ishvara. The nal grace of Ishvara is yet to
come!
Both III(39-40) are to be taken and studied together. These two
vayus when regenerated enable the centres to brighten up so that the
entire inner physical body/brain and the primary body/manas blaze
forth, truly illuminated.
III(41). By means of one-pointed meditation upon the
relationship between akasha and sound, an organ for spiritual
hearing will be developed.
All these practices are for establishing the various
communications: (i) between the primary and the secondary body,
(ii) between brain and self-mind as catalyst, (iii) between brain and
manas and Chittie, and nally (iv) with Ishvara. Internal evolution has
slowly been taking place all along; we noted how the so-called third
eye development took place earlier, and now there is further
development. Here onwards there is no talk of psychic powers ‒
those rare disciples who have carefully avoided all psychic powers
are now recipients of atman-shakti, for Ishvara and the disciple have
become as one in understanding.
What the sutra points to is the total change in quality and
structure! The disciple, by the grace of Ishvara, is allowed sanyama
and starts hearing higher octaves of vaikheri sound. Later, he proceeds
to develop hearing of octaves of pashyanti sound. Finally, under the
protection of Ishvara is taught the octaves of para-nada. Such
information is given by word of mouth only.
Super possibilities are expressed here in these sutras ‒ the
sadhaka can hear and see all that is worthwhile in the Brahmanda,
even as one is engaged in normal duties and obligations. But the
sadhaka now attaches no value to this and more. The sadhaka may
now have experience of all that is in Bhuh-Bhuvah-Svahah, but all
experience to the sadhaka is mithya ‒ though the Sage clari es all
possibilities and also the danger of being attached to some fascinating
state.

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 III(42). By one-pointed meditation upon the relationship
existing between the body and akasha, ascension out of matter (of
the three worlds) and the power to travel space is gained.
The important worlds are ʻascension out of matterʼ. The Celestial
Bubble is all matter, whether dense, ordinary or extremely re ned.
Hence the great promise ‒ the discarding of all bodies/brains/mind ‒
and the possibility of stepping out of the Celestial Bubble on the way
to the Celestial Home.
It may be added that through the destination is a long way o ,
the disciple has rmly placed his feet for this memorable journey with
the help of Ishvara. He need not necessarily leave his body during
practices, or he may discard his two lower bodies and remain in
dharmakaya during practices.
III(43). When that which veils the light is done away with, then
comes the state of being called discarnate (or disembodied), freed
from the modi cations of the thinking instrument. This is the state of
illumination.
This sutra carries the thought expressed in III(42) above yet
further. One normally uses the term ʻdiscarnateʼ for out-of-body
experiences, but its proper meaning is to be free from all matter ‒
when about to leave the Bubble one is truly and fully illuminated and
in discarnate state!
In the preceding sutra it was mentioned, ʻnot necessarily leave
oneʼs body during practicesʼ. This situation is called ʻexcorporealʼ or
kalpita (fancied). If the physical as the astral bodies are left behind in
such practices, it is called the great or ʻactual excorporealʼ and is not
kalpita (fancied) ‒ actually passing out of and acting outside body.
This leads to the destruction of the coverings of light. The state of
mahavideha is next reached when the mental body or the dharmakaya
is also left behind.
This is called the discarnate or disembodies state in the truest
sense of the word. In the earlier stages when the primary was
detached from the secondary, it was also said to be discarnate or
disembodied, but not in the true sense of the word as now obtained.
The state is free from all modi cations not only of the thinking
instrument, the brain, but also of manas of the astral body, as well as
buddhi of the mental body. This is true and total freedom and so
nothing now hides the Light when one is outside all the bodies.

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 III(44). One-pointed meditation upon the ve forms which
every element takes produces mastery over every element. These ve
forms are the gross nature, elemental form, the quality, the
pervasiveness and the basic purpose.
Humanity as we nd it today on our planet has just emerged
from the third sub-stage of Bhuh and entered the fourth sub-stage, for
which planet Earth now serves as training school. Many beings have
left this planet for the fth sub-stage and further, elsewhere in this
same or another galaxy. Indeed, what we pride as our ancient
heritage is the culture left behind by those who have collectively
passed on further ‒ our present humanity has had no part to play in it.
For individuals it happens daily; on a collective basis it occurs every
few thousand years. This sutra deals with sub-stages 3-7 of Bhuh ‒ as
humanity evolves, the elements, lower life and mineral kingdoms also
improve, otherwise progress of all life on Earth and on higher planets
is not possible. For in Nature (Existence), everything is interlinked.
The sutra is also a reminder that, unlike present day scientists,
we may not explore the deep recesses of the Universe and remain
ignorant of what is happening within and to our planet Earth, at the
bottom of the oceans hardly ten miles deep or at the core of the Earth
a few thousand miles deep. This basic knowledge is absolutely
necessary for the disciple, for the rst and foremost belongs to this
Earth and his duty towards Earth and life on Earth is paramount. How
is he to perform this if he ignorant of these factors?
The ve forms each element can take are gross, constant, subtle,
all-pervading, and functional, or sthula, svarupa, sukshma, anvaya and
arthavattva. Similarly, the elements akasha, vayu, tejas, apas and
prithvi deal with sound, colour taste, odour and vision.
The sadhaka in reaching the stage of a Buddha, the all-knowing,
all these sutras are to be understood and experienced to know the
vastness and greatness of Brahmanda even though it be mithya. One
has to know rsthand because the reply that all this is maya will not
satisfy the enquiring mind of a disciple. For the sadhaka, no
knowledge of the Brahmanda or the Mahakala is now necessary, but it
is obligatory to know, to experience and also to understand that it is
maya-created pressures. again then will the cosmic mind maya
creative pressures ever come near the sadhaka.
III(45). Through this mastery, minuteness and the other siddhis
(or powers) are attained, likewise bodily perfection and freedom
from all hindrances.
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 This is a continuation of the sutra above. Because of proper
understanding of the pancha bhutas (the ve elements) the disciple's
body/brain system is free from diseases and hindrances. To be of help
to this Earth and to life on Earth, one has to have developed within
oneself the powers of being minute as an atom and large any great
size. Other powers ‒ to pass through dense rock or deep ocean or re
at the Earthʼs core or be in the atmosphere, lighter than a feather, etc.,
‒ are also within his means. These powers are to be used only in
deference and usefulness to Earth and life on Earth. To this end, the
eight siddhis are animan, mahiman, laghiman, gariman, prapti,
prakamya, isatva and vasitva.
III(47). Mastery over the senses is brought about through
concentrated meditation upon their nature, peculiar attributes,
egoism, pervasiveness, and useful purpose.
Just as mastery over the pancha bhutas was a prerequisite to
serve a useful purpose, so now with mastery over the ve senses and
the ve senses organs comes the power to heal.
III(48). As a result of this perfection there comes a rapidity of
action like that of the mind, perception independent of the organs,
and mastery over root substance.
Sutras III(44-45-47-48) are to be taken together, for only then do
they carry sense. These sutras in the closing phase recapitulate all that
has been done during the discipleʼs progress. Each of these sutras
would require pages to be made fully understandable. But that can be
only before those capable of understanding and by word of mouth.
The complex human structure is made up of ve layers: (i) the
physical body/brain system, (ii) the psychic body/manas system,
(iii) memory soaked in emotions, the structure of acceptance or
qualities in imbalance, (iv) self-mind as catalyst, and (v) Chittie, or
root substance, from which everything in the Bubble is created. the
various practices mentioned here are carried out with one purpose ‒
to gain balance and rhythm, i.e. mastery over all ve layers including
Chittie. Needless to all this is possible only through the help and
guidance of Ishvara the Gurudeva.
When the eight siddhis, perfection of the body, mastery over root
substance and over the senses and sense organs have been
accomplished, the net result is rapidity of with the speed of mind
(instantaneous), not of light. The maharshi-mahayogi had long past

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discarded the speed of light as no better than the speed of a bullock
cart on -Earth. What is happening ʻnowʼ and will trigger the future
anywhere in the Universe becomes accessible to him.
ʻAs a result of perfection ...ʼ ‒ only Satyam, Ishvara, is perfection!
With Satyam-Ishvara, there is no distance or separation, no inside or
outside. Howsoever advanced bodily state be, it is only under cosmic
mind maya creative pressures. Perception is always independent of all
senses and sense organs, and perception has been perfected
meditative attitude. The disciple is about to snap his link with the
Chittie also, for he is now content with sanyama, having been accepted
by Ishvara. Now dharana-are not piecemeal but rather form one
sequential act through Ishvara the Gurudeva.
III(50). By a passionless attitude towards this attainment and
towards all soul powers, the one who is free from the seeds of
bondage, attains the condition of isolated unity.
The earlier sutras showed what the disciple is capable of ‒ having
ultimately the powers of Chittie to help and heal life on Earth. But this
too can become a seed of bondage, however noble the motive. There
is no talk in the shastras of good and bad seeds.
Once again, therefore, a nal warning is sounded. Only a totally
non-attached and consciously indi erent attitude towards all the
powers allows one to become free this most dangerous bondage. The
end result is isolated unity ‒ there is no perfection greater than this,
the nest quality of Satyam. Satyam is all and all-inclusive nothing
can be outside of Satyam, yet Satyam is by itself alone. The perfected
yogi is like Satyam ‒ everywhere, living and moving like an ordinary
man in a busy yet isolated to himself or herself alone, living on two
distinct planes, consciously following the two-fold path of the Geeta.
The yogi is as one with Ishvara the Gurudeva and the direction given by
Ishvara is his only wish and motive.
Much ground has been covered in the last few sutras, and yet the
sadhaka is asked to be unmindful and unattached to any and all
possibilities covered, because (refer III(35)) one has melted away the
ego-centred personality in Satyam-Ishvara. The result is the nest
state a Buddha can hope to experience, the state of isolated unity ‒ the
entire Brahmanda is rotating round the individual (who is now a
Buddha), he is in all and everything, and yet nothing touches him. He
is alone ‒ alone Satyam is ‒ he is now Satyam incarnate, though the
centre of Brahmanda ‒ he is more alone than is a lonely star!

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 III(51). There should be entire rejection of all allurements from
all forms of being, even the celestial, for the recurrence of evil
contacts remains possible.
Warnings seem to be coming again and again. Like tempered
steel that is heated and beaten to perfection, the disciple is urged on
to achieve everything and yet hold on to nothing ‒ save be one with
Nothingness, Satyam. ʻThere should be entire rejection of all
allurementsʼ and ʻall forms of being, even the celestialʼ ‒ because
except in the state of isolated unity, there is always a stray chance of
something going wrong, ʻevil contacts remain possibleʼ. No better
rendition of the need of these warnings is found than in the story of
the fall of the great yogi Vishvamitra through the damsel Menaka.
This sutra gives us some idea as to what happened to Christ and
Buddha. The gospels speak of the ʻdevilʼ who came to entice Christ
and ʻMaraʼ who came to entice Buddha. Unfortunately, either these
are only ctitious stories or the narrators of these stories have not
understood. Before Ishvara the Gurudeva nally accepts the disciple in
one great spiritual embrace, Ishvara snares the disciple. The really
great disciple, a person who has reached the stage of a mahayogi or a
maharshi, does not fall.
Referring III(50) above, this most exalted state of being, isolated
unity, must not even for a moment allow in any vibration that may be
a little lower. This is the state of temptation, of Buddha-mara, it is
lower types of vibrations ‒ a sense of having arrived.
III(52). Intuitive knowledge is developed through the use of the
discriminative faculty when there is one-pointed concentration
upon moments and their continuous succession.
This beautiful sutra is awfully deep in its presentation. We have
seen in III(48) that mastery over root substance is also obtained, so
nothing remains in all the three universes except a non-subsisting
factor known as time. (ʻTimeʼ like ʻskyʼ is a created word for
something that does not exist.)
In the Celestial Bubble is Time. Time is the moment-to-moment
arising and passing of modi cations that make us conscious of events,
distances and interactions; in short, we are made aware of time. To
nullify time, to overcome its tyranny, we do not destroy an eternity,
we have to be one-pointed moment-to-moment. Only with isolated
unity comes this possibility.

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 The sutra examines the relation between kshana (impulse of time
or fraction of a moment), kramayoh (succession) and sanyamat (by
sanyama). It is an irony accomplishment: by sanyama on the notion
of time – that which does not exist ‒ comes knowledge of
Nothingness, of Emptiness!
Duality, by de nition, is time/space; where there is no duality ‒
Advaita-Satyam ‒ where there are no pairs of opposites, where there
are no modi cations because no mind, no senses and no objects ‒ the
Advaita condition ‒ there can be no time.
If we can see our solar system from a distance, it would be like
being outside an atom. Inside the atom as we are, we experience time.
The universe too is an atom and inside it is the experience of events, of
movement and of time. “The whole universe undergoes change by
that single moment; all the characteristics are in fact installed in that
single moment (kshana).”
III(53). From this intuitive knowledge is born the capacity to
distinguish between all beings and to cognize their genus, qualities
and position on the evolutionary ladder.
One who reaches isolated unity is master not only of the
universe, one is master of the Celestial Bubble, of all Existence itself ‒
such a being is described in this sutra. To such a being, everything
about anyone on any of the sub-stages of Bhuh-Bhuvah-Svahah,
whether on the involutionary or the evolutionary arc, is accessible.
This includes the universe that the individual inhabits (genus), the
combination of the three qualities, the structure of acceptance that
forms the sanskaras and includes events of the past and of the future to
come (position on the evolutionary ladder).
All these later sutras are profound, for each step of the disciple
who is now a maharshi-mahayogi is equally profound. As we read the
sutras our intellect reels at the enormous possibilities. This is just to
give the idea of Ishvara who is Gurudeva to such a maharshi or
mahayogi. We can only mention “This too must now be overpassed
and left, As all must be ...” ‒ because our journeying has ceased.
Book IV
IV(5). Consciousness is One, yet produces the varied forms of
the many.
In Creation, from Divine Wholeness can spring uncountable
number of Divine Fragments (Ishvara in absolutely free state). Many
are the forms of Divine Fragments they are identical in every way to
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Divine Wholeness ‒ hence the Many from the One do not create
multiplicity. So too in Existence, In nite Divine Mind or Chittie the part
of Divine Wholeness in Creation and creates billions of minds as self-
minds for billions of individuals. But unlike in Creation, the many minds
from the Mind create multiplicity and so multiplicity of forms, because
Existence is gross compared to Creation which is super-subtle.
This one Mind owing though all objects, the so-called animate
and the inanimate, becomes self-mind di ering in each object. Each
self-mind requires a form to participate in Existence. The thinking
instrument of each can extract just that much as it can from In nite
Mind according to its structure and texture.
Many are the states of ignorance, only one the state of
illumination ‒ Satyam. Between these two stages are involved
eternities of Brahmanda, the journey from avidya to vidya. The
seemingly unending journey ends in Satyam, as falsely it was
imagined as beginning from Satyam.
IV(6). Among the forms which consciousness assumes, only
that which is the result of meditation is free from latent karma.
Consciousness, Ishvara, the Many from the One, takes on
thousands of forms through eternity upon eternity. In the endless
journeying, innumerable types of forms seen and experienced; some
were liked and some disliked, creating reaction and action leading to
so-called karma. Not one is worth remembering except the last
reaches the state of isolated unity and is free from all karma, including
latent and original (prarabdha) karma. The play has ended.
The sutra talks of the objective world and universe. So awareness
prevails, not Consciousness, yet the sutra talks about ʻConsciousnessʼ
that is Ishvara. Wherever here is self-mind and thinking instrument, in
all life not necessarily human, modi cations take place.
Modi cations make use of the gunas, action takes place accordingly
and karma is involved accordingly. Karma always necessitates form
for its ful llment. This unending process is never to come to an end
except by herculean e orts and proper yoga abhyasa. Karma is not
generated only if the gunas are in absolute rhythm and balance, i.e.
only if the process of dharana-dhyana-samadhi (not as concentration,
meditation and contemplation) is followed.
IV(15). These two, consciousness and form, are distinct and
separate; though forms may be similar, the consciousness may
function on di erent levels of being.

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 The complex human structure is ʻformʼ, the Divine Fragment or
Ishvara is ʻConsciousnessʼ ‒ they are ever distinct and separate. This
combination is of each human The word ʻconsciousnessʼ in the
beginning of the sutra refers to Ishvara; the second time it refers to the
awareness of the individual. Though human beings as a may all look the
same, ʻthe form may be similarʼ, no two human beings are on the same
level of evolution. The functioning ability in each human being is
di erent because it is based on the thinking instrument, self-mind, the
structure of acceptance or sanskaras, etc. The result is that ʻawareness
may function on di ering levels of beingʼ. Here the evolutionary level of
awareness, not the level of education, is the level of being!
Both consciousness and form exist in the Bubble under
cosmic mind maya creative pressures, but now the Bubble is
blown ‒ it does not exist for the sadhaka ‒ no duality, only
Satyam-Turiya.
IV(24). The mind stu also, re ecting as it does an in nity of
mind impressions, becomes the instrument of the Self and acts as a
unifying agent.
In nite Mind ows through all the thinking instruments of each
individual as individual or self-mind if it is not involved with the
processes of the conscious brain. Mind, super mind or cosmic mind,
plays its part as it should in the Bubble. Once these maya creative
pressures are identi ed, the need of mind is over ‒ it ʻbecomes the
instrument of the Self ʼ, it is no-mind and so ʻacts as a unifying agentʼ.
This may be better understood by considering the analogy of a
coastal lighthouse which has a strong rotating beam of light. The
purpose is to warn nearby ships of the danger of rocks. The light-
house cannot reach that far, but the beam of light can. The two work
together, yet separately. The lighthouse is the thinking instrument
and the beam is self-mind. Now suppose that the beam of light, on
touching a ship far out at sea and forgetting it mission, were to desire
to know what the ship contains ‒ this is an involvement of wrong
thoughts, it becomes mind stu . It in turn pollutes the brain and
makes it act according to its dictates.
In like manner, the mind stu too has for long ages involved
itself. It would appear that one deeper layer of mind is able to see the
shallower layer, but this in nity of mind impressions is to be set aside
for it leads to confusion. Then the mind comes to pretending that it is
presenting all this for the sake of the Self to the Self. But when it

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realizes that the Self needs nothing, it becomes submissive to the Self
and then works along with the brain to carry out all the directions and
guidance received from the Self. Now it has become the instrument of
Self, it has willingly surrendered to Ishvara.
IV(25). The state of isolated unity (withdrawn into the true
nature of Self) is the reward of the man who can discriminate
between the mind stu and the Self, or spiritual man.
This sutra is to be understood carefully. The state of isolated
unity as noted in III(50) is reached, but the form, the complex human
form, still exists, however re ned. This form, we have also seen, is
due to the ʻI amʼ awareness. The ʻI amʼ awareness belongs to the mind
stu ; the self-mind, clean and in balance and rhythm, is still there.
This last ʻI amʼ has to be discarded and disintegrated for the state of
isolated unity to be established.
ʻ(Self) withdrawn into the true nature of Self ʼ. The idea of
guiding mind, the body/brain system that has willingly surrendered,
is also all set aside. The spiritual illumination is set aside. Ishvara is
now intent on reaching the Celestial Home and nishing nal
formalities that prevent entry into Creation, once again to merge into
Divine Wholeness.
Till this is done, however, the disciple does not forget duties and
obligations which are performed with the help of mind stu , but with
care and perfection. His discrimination is of a class that is not
discriminative. As Bangali Baba writes “The cessation of the
investigation of self-existence comes to the seer (disciple) of the
distinct Truth.”
IV(26). The mind then tends towards discrimination and
increasing illumination as to the true nature of the one Self.
The mind now brings in viveka of a high order. This quality of
viveka is in the mind but always relative to the quality of awareness.
Now discrimination is proper and understanding of the power and
independence of the Self becomes more and more apparent. Vairagya
in its proper sense sets in.
The mahayogi-maharshi has still to live the remainder of his life.
To take agni- or jal-samadhi is not proper. His mind remains in IIIa or
IIIb, and mostly in IIIc. When leading life as a normal human being it
is settled as in IIIa, in the company of other illuminated persons as in
IIIb, and when alone as in IIIc, united with Ishvara, ʻthe true nature of
the one Selfʼ.

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 All these sutras are stated here because even after realization of
truth, being dissolved in Satyam and experiencing the state of isolated
unity, the individual has to complete the remainder of his life till the
moment of death and freedom from form and Existence arrives. So the
state of the sadhaka during normal hours of carrying on duties and
obligations is shown here.
Quite often people have suggested that laya yoga is superior to
Yoga Sutra. But those who have practiced meditation have found that
the state of laya is an obstacle to realization. Laya suggests dissolution
as a state of mind and is a state of withdrawal from awareness of
external objects; but the meditator in such a state of experience is
facing a major obstacle to the realization of Truth.
During this state of laya, there is no knowledge ‒ it is an all-
forgetful condition like deep sleep. There is a loss of awareness, which
is why laya is regarded as useless. The latent desires merely lie
dormant, awaiting re-awakening. Of course there is no drowsiness
when you wake up from laya, there will be a lot of freshness in you
after you wake up. While this state is peaceful and pleasant and there
is absence of subject-object relationship, it is not non-dual
experience. The ultimate aim is experience of oblivion but the
realization of the true nature of Self.
IV(27). Through force of habit, however, the mind will re ect
other mental impressions and perceive objects of sensuous
perception.
This is a highly practical and descriptive sutra. People wonder
whence arises the possibility of such a revered person yet being weak
in life. In the above sutra we had mentioned the three states of mind ‒
IIIa, IIIb and IIIc. Such possibilities are talked about when the disciple
is in state IIIa. ʻThrough force of habitʼ does not apply to such an
individual but to the thinking instrument and the thinking process. In
IIIa, memory is not by-passed as in IIIb or exiled as in IIIc, so whilst
ful lling duties and obligations the individual makes use of mind and
mind modi cations, and though the mind is clean, because it has to
make use of memory patterns, incoming impulses may yet draw out a
far distant, improper memory pattern in an unguarded moment. This
too is a warning, though uncalled for at this late stage.
This sutra is purposely shown at such a late stage because (a) the
power of Natureʼs laws, (b) the power of sansara, and (c) the power of
the indestructible sanskaras are all exhibited here. But now the

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thinking instrument and texture are so far evolved that even these
powerful factors must fail.
This is one reason people on the path prefer to lead an isolated
life by staying in an ashram or on Himalayan heights or away from
women. It is a good preventive and protective move. But very early on
we had said that yoga demands a householderʼs life. Spiritual muscles
are developed and kept strong by sansaraʼs resistance. So the true
sadhaka remains in the world and meets oneʼs obligations.
IV(28). These re ections are of the nature of hindrances, and
the method of their overcoming is the same.
If at all, though not possible at this stage, a stray improper
memory pattern would enter, it would soon be removed because all
this has been done by the sadhaka already. But a distant possibility
does remain, and even ashram or high Himalayas may not prevent it.
This is the power of cosmic mind maya creative pressures.
In relation to the above sutra, should something distract or
disturb (like Menaka to Vishvamitra) one must remember the practices
or go over to state IIIb. A steady submission to the Self, the Lord of the
mind, greater use of viveka and a steadily increasing sense of vairagya
will remove all such hindrances and obstacles.
People normally wonder when they see advanced souls su ering
from diseases. Some cycles of karma due to their proper time do not
let even sages alone. But all such pain is now ʻwarded o ʼ by natureʼs
laws. However, an individual who wishes to go through with the
events visiting upon him is allowed to do so.
IV(29). The man who develops non-attachment even in his
aspiration after illumination and isolated unity becomes aware,
eventually, through practised discrimination, of the overshadowing
cloud of spiritual knowledge.
This is a continuation of IV(25) above, but what is conveyed in
this sutra through ʻovershadowing cloud of spiritual knowledgeʼ, ‒
dharma-megha-samadhi ‒ is so miraculous that it awes even a keen
intellect.
There is joy in Creation. One who has lingered so long in
Existence is now ready to return, to re-enter Creation. There is a
virtual rain of ower petals from the sky, petal a blessing. But law
forbids immediate entry ‒ sojourn in Mahakala is necessary to destroy
the three permanent seed atoms vibrating in the causal body and the

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body itself. Having torn asunder the Bubble for oneself, one then
enters Creation. Hence the extreme warning to give up just
everything, even the state of ʻisolated and full illumination, and
prepare to enter Creation. For the ʻover-shadowing cloud of spiritual
knowledgeʼ is none other than Creation ‒ Tapah-Satyam, Divine
Wholeness, our Celestial Home. Creation opens her door, so to say, for
the individual who has returned to Param Satyam.
IV(30). When this stage is reached then the hindrances and
karma are overcome.
This sutra is in continuation of IV(29) and demonstrates the nal
state of the mahayogi-maharshi. At this stage, there is no vestige of any
kind of klesas and karmas around such a powerful entity and the
complete freedom from them is evident. All these have been dissolved
by the individual long ago ‒ they have all become powerless ‒ but, as
stated earlier, up to the last moment of existing, which the individual
knows and peacefully awaits, one has to live oneʼs remaining life like
a normal person. One is ready for the nal disintegration of the ʻI amʼ,
the form.
IV(31). When, through the removal of hindrances and the
puri cation of the sheaths, the totality of knowledge becomes
available, naught further remains for the man to do.
This sutra continues the thought of IV(30) further. All objects in
Existence are condensates of Chittie. If the three body systems,
nirmanakaya, sambhogakaya and dharmakaya, are all made
completely pure like Chittie itself, then these three bodies melt in
Chittie and life and form become unnecessary. Since all that distorts
and all the impurities have been left behind, there is nothing left of
the knowable in the objective universe ‒ only Absolute Nothingness.
Hence the great promise, ʻnaught further remains for the man
(disciple) to doʼ.
IV(32). The modi cations of the mind stu through the
inherent nature of the three gunas come to an end, for they have
served their purpose.
We have noted earlier that once the qualities get into imbalance,
they take eternities to come back to normal. The near impossibility of
bringing them to total balance and rhythm has been ful lled ‒ only
then can ʻI amʼ and the form disintegrate and become one with Chittie
from which they once originated. The processes whereby the

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imbalance of the nature of the qualities is maintained have come to an
end, so do all modi cations on all planes of Bhuh, Bhuvah and Svahah.
IV(33). Time, which is the sequence of the modi cations of the
mind, likewise terminates, giving place to the Eternal Now.
As seen in III(52), once the nal state of isolated unity is reached,
time ceases ‒ there is no past and no future, all time of all eternity is
now, because at this stage one does not live from event to event, thus
creating a sense of time/space. With the mahayogi-maharshi being in
sanyama with Ishvara, there is no mind and thinking instrument to
note or observe the moment-to-moment or event-to-event processes
which alone can give the idea of time. With the balance and rhythm of
qualities, time comes to an end, for time persists only as long as
imbalance persists.
IV(34). The state of isolated unity becomes possible, when the
three qualities of matter (the three gunas) no longer exercise any
hold over the Self. The pure Spiritual Consciousness withdraws into
the One.
The state of isolated unity, we have noted, is the state of
Nothingness, Emptiness. When all the three sheaths are disintegrated,
when all three permanent atoms disintegrated, when the causal body
holding the seed atoms itself is disintegrated ‒ then all births and
deaths end. The mahayogi-maharshi who has dispensed kayas to
Chittie now steps into Mahakala to proceed thence towards the
Celestial Home. Now the spiritual consciousness ‒ Ishvara, the Divine
Fragment, the Many from the One ‒ takes leave of Existence, the
Bubble, and withdraws into the One ‒ Divine Wholeness, Satyam and
Param Satyam is one and the same ‒ to merge once again into Divine
Wholeness.
As the sutra states, ʻwhen the three qualities of matter no longer
exercise any hold over the Self ʼ, the Bubble has been proved a Bubble.
The entire circle has traversed, the great, forbidding, horrifying
journey is over. Did the Divine Fragment ask for all this when
stepping into the Bubble ? ∞

“OM SATYAM PARAM DHIMAHI!”

352
 Conclusions
The Advaita Vedanta exponents, as also the zen advocates, do not
see any need for practices. All practices are dual in nature, and so are
dualistic and not necessary. But this is not the ultimate aim. Advaita
Vedanta is an experientially based religio-philosophical system. The
body/mind complex of man is the laboratory for analysis and
discovery in this school.
Just as in a dream the mind vibrates as though having dual
aspects, so in the waking state the mind vibrates as though with facts,
so it is said. The mind is the source of maya. Mind is not
consciousness, it is not mere knowing, it involves transcendence.
Mind is based on time/space. Mind, like matter, is only an
appearance. The so-called manifold universe is a projection of mind.
All this that there is, is perceived by the mind, and when mind ceases
to be mind, duality is no longer perceived.
Behind all this imposed dualistic structure lies Reality, pure and
non-dual. Turiya is described as essentially a negation of sense
perception, the world of thoughts and ideas cognized through the
instruments of mind and intellect. It is a negation of the objects of
experience, both internal and external, as well as their eld of
experience.
The Advaita sees two types of existence: authentic and
inauthentic; two existential possibilities for man: dukha, or bondage,
and moksha, or freedom. But the point is that each man is born into
this situation unawares and perpetuates it by his willing, though often
unconscious, participation in it.
Sankara says further: “Just as the normal state of a man a icted
by disease consists in his getting cured of the disease, similarly the
normal state of the Self is regained through the cessation of the
phenomenal universe of duality.” This is exactly what Yoga Sutra says
and also shows the way out of the dual Universe.
Further, Sankara summarizes four things that are to be known.
(1) That which is to be avoided or rejected: three non-real states of
sleep, dream and so-called waking. (2) That which is to be realized:
non-dual Reality, Turiya. (3) That which is to be attained by practical
sadhana: spiritual realization. (4) That which is to be made
ine ective: impurities, passions, delusions, etc.
The Vedantic meaning of upasna (meditation) is, “the continuous

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course of thought, not disturbed by any other dissimilar thoughts,
towards a particular object supported by scriptures. The support or
the focal point of meditation is Brahman.”
The idea that Vedanta involves the disintegration of the
individuality, as also does Yoga Sutra, arouses fear in an individual of
the destruction of the personality. This ought to be so ‒ this, after all,
is deliverance. How long can one hold on to this false individuality or
personality. What good can arise by such holding on to mind maya
creative pressures?!
As stated earlier, there are two clear situations arising: (1) Atman
with body-brain-mind complex, i.e. one is under cosmic mind maya
creative pressures, which make the brain and senses outgoing
towards objects that give pleasure or pain, leading to repeated births
and deaths in a world of duality, false and illusory ‒ this is Existence,
dukha. (2) Atman, by itself, i.e. no body-brain-mind complex
attached, is Reality, Turiya,
Satyam, free from all illusions ‒ this is Creation, moksha. Here
Turiya is not a state but an essential condition of Atman.
If Atman decides to be with a body-brain-mind complex, whether
it be physical, astral or mental, in any of the three lokas, Bhuh, Bhuvah
or Svahah, then that body-brain-mind complex (whatever it be) will
be subject to cosmic mind maya creative pressures. So it is not a
subject of lament, crying or ignorance. It is a state in which Atman
temporarily decides to survive and experience. But it is not itself a
state where Atman is under an illusion or delusion ‒ in fact it is fully
conscious of itself!
If Atman at any point in time can be under illusion, there can be
no going back to Reality, because Atman is Reality and if Reality at
any time can be under an illusion, who or what will remove the
illusion? It would amount to Satyam being under an illusion, and that
is unthinkable and unacceptable. If the body-brain-mind complex is
under an illusion, as it naturally has to be being under cosmic mind
maya creative pressures, then Atman, Reality, can remove this illusion
by bringing mind to ʻno-mindʼ state and thus freeing the body-brain-
mind complex because even the cosmic mind itself is helpless before
Atman, Reality.
This basic fact is to be clearly understood and accepted, that
Atman decides temporarily to be with a body-brain-mind complex in
any one loka; that at no stage is this body-brain-mind complex forced
on to Atman, Reality, because there is nothing stronger than Reality

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that can force Atman to take on a body-brain-mind complex; so a sad
state of ignorance has not fallen upon Atman.
And so there is no such state of avidya that writers are talking
about. The body-brain-mind complex has a natural state of existence
in the objective world ‒ dualistic, of subject and object, of the pairs of
opposites. But this is not due to ignorance ‒ it is another aspect of
living as long as Atman decides to have temporarily a body-brain-
mind complex in any one loka.
If Atman decides at any point in time to drop, discard or
disassociate from the body-brain-mind complex, i.e. from duality, the
objective world of subject and object, the pairs of the opposites, this
misunderstood so-called ignorance will immediately end, vanish and
cease to be ‒ because Atman will be by itself, i.e. Reality, Turiya,
Satyam, that needs nothing. There is no falling into ignorance and so
there is no getting out of ignorance!
All the philosophies are misunderstood and misrepresented,
unnecessary wailings of minds that are groping, themselves not clear
in their understanding. When the mind of the writer is not clear we
read, “... falsely identifying himself with the body-brain-mind
complex, he becomes alienated from his true state.” The language is
ambiguous. Who is falsely identifying? Can Atman, i.e. Reality, at any
time be under an illusion? Who becomes alienated? The jiva? So jiva is
the Atman? Is life the Atman? Is awareness the Atman? No. Soul,
Atman, Consciousness, Reality, Brahman can never be anything else.
Further, “It awakens man to his human dilemma and puts him on
the quest of truth and freedom.” What is the human dilemma? Is it
Atmanʼs, i.e. Realityʼs, dilemma? No. Who is in quest of truth? The
entire language is dualistic, because the fact is dualistic. But this fact
of Existence, which is dualistic and illusory, is because Atman
temporarily decides to be with a body-brain-mind complex in any one
loka. Existence is always under the cosmic mind maya creative
pressures.
Whenever body-brain-mind complex is negated or disassociated
with by the Atman (not by the mind!) and Atman again decides to be
by itself, it is Reality, Turiya, Satyam, and duality disappears.
Whenever Atman decides temporarily to be with a body-brain-mind
complex in any one loka and not be by itself, such complications for
scholars arise.
Further, “... the removal of this basic falsehood as ignorance is

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the cause; it must be eradicated.” The removal of this basic falsehood
from whom? The Soul, Atman, Reality? No. From man, the jiva ‒ if
yes, is dualistic ‒ but it is a fact of Existence, that it is false, dualistic
and illusory, but still it is an aspect of life and existence.
Further, “In the analysis of experience the three avasthas are
shown to subjects in Reality. Turiya is not a fourth state of experience
in addition to and over and above the other three, but is itself the one
Reality of which they are appearances.” This thought is a mix-up in
the mind of the writer. The three states ‒ sleep, dream and waking ‒
belong to the body-brain-mind complex and are perfectly natural.
The fourth state that is stated here, Turiya, is the natural
condition of the Atman, whether alone by itself or with a complex
body structure. So where is the need of talking about states, and why a
fourth state? It is misleading to call Turiya a fourth state ‒ it is the
normal condition of Atman, Brahman, Soul, Reality, Satyam. Calling it
a fourth state creates confusion. The complex body can never
experience this state by itself, with all the worldly sadhanas.
There is no dissolution or death, no origination or birth, none in
bondage, none striving for or aspiring for salvation, no seeker after
release and no one who is liberated ‒ only Atman temporarily
deciding to have a body-brain-mind complex and this complex
experiencing a world of duality. The Atman is never at anytime
deluded thereby. Or Atman can decide to be by itself, alone ‒ the
Reality, Satyam. There is no dream and no waking for Atman, all that
is for the human body complex.
Further, “There is the knowledge that it is the same ʻIʼ, or
experience which was asleep and now is awake.” The body-brain-
mind complex can be asleep or can be awake. What has that to do
with Atman, Turiya, Reality, that never is asleep?
Man is literally Spirit within matter, i.e. Atman has temporarily
decided to be with a complex body in any one loka. This complex
structure can further be analyzed into sheaths, organs of perception,
and action, mind, intellect, ego, etc. What has all these to do with
Atman if at that moment it decides to be alone by itself, the Reality!
Such talk concerns only the body-brain-mind complex. When certain
practices (tantric) with the astral complex are undertaken, even
during such practices the astral complex is separated and a state of
samadhi with seed is brought about, but such practices do not make an
individual ʻspiritualʼ. With experience, such practices can keep an
individual in the state of samadhi for days.

356
 Further, “It is di cult and ultimately impossible to give a
complete intellectual explanation, for the truth of non-duality is
always beyond intellectual comprehension.” Why is any attempt to be
made to give an intellectual explanation in the rst place, because it is
only the body-brain-mind complex that is trying to comprehend. But
being continuously under cosmic mind maya creative pressures, it is
not going to understand or grasp anything at all. A mental concept is
worse than no concept at all, for then the complex system is confused
all the more.
Let this thought be clearly understood, that whatever we are
experiencing is Atman itself, who now for the while has decided to be
with a body-brain-mind complex and is witnessing all the various
experiences that the complex system is going through, now or never
itself under any delusion!
To this body-brain-mind complex do not address anything
because it is able only to comprehend this world of duality. How can
this complex system ever visualize, let alone comprehend, a state
other than that of duality?
But Atman can comprehend both the states, that of (1) itself,
Reality, Turiya, Satyam, Brahman, because in essence it is so; and (2)
through/with a body-brain-mind complex, also the dualistic, illusory
world, but is fully aware that it is false and not existing in reality and
so is under no illusion at any time.
We all talk and write as if Atman is in bondage and su ering, and
we talk and write as if this body-brain-mind complex is going to
become spiritual. We must be clear with both the aspects and not
make mistakes because both these, Atman and the body complex, are
completely interlinked. To understand each, we must delink them in
our understanding, otherwise unending confusion will prevail.
Further, “Man enmeshed in maya, in the illusoriness and
deceptiveness of the world, participating in the binding processes of
mind creative pressures is said to be spiritually asleep.” Why do
scholars and writers use wrong language to describe the body-brain-
mind complex? This complex has a natural way to live and experience
‒ it is not and never was created to be awake from ʻspiritual sleepʼ.
And Atman is never asleep with the sleep of ignorance.
Man is not estranged or alienated from Atman if man is
understood to be only the body-brain-mind complex. These two
aspects are clearly separate. In Yoga Sutra, Sage Patanjali says in
IV(15): ʻThese two, consciousness (Atman) and form (body-brain-

357
mind complex), are distinct and separate; though forms may be
similar, the consciousness may function on di ering levels of being
(inter-relation‒re ection of Atman in the complex system)ʼ.
Further, “Owing to this persistent belief or faith in the reality of
the unreal, the mind relentlessly proceeds in the outgoing activities.”
For the complex human structure, this dualistic world is reality ‒ call
it false, illusory, or whatever ‒ and the complex system does not want
any philosophy about the ʻreality of the unrealʼ.
Further, “This absence of relation to the objects, the turning back
of the mind and non-movement outwards, ...” is also meaningless.
The mind never turns back by itself. It is only when the Atman decides
to cut o its relation with a body-brain-mind complex that it is then
re ected in the complex body as the beginning of a state of vairagya.
This decision to cut o relationship with the body-brain-mind
complex (but once this association is started there are some
obligations before such disassociation can take place) lasts for some
time till the obligations are satis ed, and it is during this period and
not otherwise that we notice the change in the body complex which is
nothing but a result of re ection of the decision by Atman to cut o
relationship with the complex system, the shadow.
But if it is a seeing decision and not a rm and nal decision by
Atman, it amounts to mere so-called death of the complex body, and
its disposal, and a fresh body complex is taken up which is the so-
called birth. Even this sequence of birth and death is not a forced
sequence on Atman, the Reality.
Further, “Knowing the di erence between the real and the
unreal, the aspirant renounces the unreal. This is called vairagya.”
Who sees the di erence? The body-brain-mind complex by itself can
never see it, nor does it care or is interested in seeing it; but it can be
brain-washed into an unnatural state of vairagya. The detachment
that would follow is also a brain-washed, unnatural state because the
human body complex by nature, by structure, is not interested in
anything but the world of duality. More often, bad times force the
human body complex to accept such an unnatural pious state out of
motives, but by nature it would prefer to be outgoing to objects that
give pleasure.
Further, “True and complete detachment is said to be the highest
samadhi, the condition of liberation, unattached to the play of the
world.” Similar to vairagya and detachment is this state of samadhi
and it is an equally brain-washed state of the human body complex.

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Know that the human body complex on its own cannot give up either
its dualistic outgoing world of objects nor can it give up Atman.
(Giving up Atman is suicide).
As stated earlier, whenever the Atman makes or takes a serious
decision of giving up its association with a body-brain-mind complex,
this decision is re ected in the complex system, and depending on
how serious is the decision of the Atman to disassociate will the states
of vairagya, detachment and samadhi be re ected in the complex
system. But not by itself. This is automatic.
Sutra IV(22) says: ʻWhen the spiritual intelligence (Atman),
which stands alone and freed from objects (decides to disassociate
from the body-brain-mind complex), re ects itself in the mind stu
(chitta), then comes awareness of the Self (Atman).ʼ And the states of
vairagya, detachment, samadhi are experienced by the individual, but
never by itself would any body-brain-mind complex (i.e. the
individual) ever willingly (by itself) ever do so.
Whenever the Atman is serious or su ciently serious in its
decision, these states will be re ected in the body-brain-mind
complex, not otherwise.
To believe that the body-brain-mind complex by itself ever
would decide to welcome these states is not true, because such states
are beyond the comprehension of the human body complex, just as
Turiya, Reality, non-duality are beyond comprehension of the human
intellect. The intellect and memory of the body-brain-mind complex
can keep records of a tremendous amount of worldly knowledge and
information. It can also equally keep records of shastras and gospels
and rites and ceremonies.
So an individual may seem to be highly learned and/or also
spiritual if he or she can quote freely. The intellect and memory of the
individual can also possess various psychic powers following certain
tantric practices (for such practices pertain to a part of the astral
complex). But all this knowledge of the shastras and all the psychic
powers put together do not make an individual the least spiritual!!
Atman, Reality, Satyam, Brahman only is spiritual! Mere mental
grasp and show of superior knowledge and psychic powers has from
the dim past (to the distant future) never created any single human
(being) complex body that can be called spiritual by itself.
Body/mind complex is part and parcel of cosmic mind maya creative
pressures, and so is mithya – false ‒ and no false object can ever be
spiritual. The very concept of spirituality connected with or to the

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body-brain-mind complex is false.
Atman-Reality-Satyam-Brahman needs no yoga, philosophy,
religion or morality of any type. The complex system by itself is not
interested in yoga, philosophy, religion or morality either. It may be
interested only if yoga or philosophy or religion or morality can give
health and/or peace of mind! This is what the practical western world
is interested in; the east is, by nature, emotional and behaves in an
impractical manner. So all the remedies, i.e. the various yoga schools
and other religious sadhanas, would be of no avail in changing the
body-brain-mind complex the least from its natural outgoing-to-
objects tendency.
Unless and until the Atman of a particular human complex
decides, seriously or mildly, and such serious or mild decision will be
re ected in the human body/brain complex and that particular
individual will show inclination towards vairagya followed by more
serious states of detachment and ultimate samadhi, and not
otherwise, all unnatural attempts to change the structure of the
human body/brain complex will result in failure, total failure. That is
why the most correct and the most technical word that is used is
sanskara. Sanskara is that point in time when an Atman decides to
disassociate with a particular body/brain complex ‒ the hour of
grace, as it is sometimes known.
The body-brain-mind complex of all life, besides those of human
beings, work in the same fashion as the body-brain-mind complex of a
human being. In case of lower life, this complex is too primitive and
poorly structured, but all lives live in the objective dualistic world
under cosmic mind maya created pressures. They have no philosophy
or religion to confuse them. ∞

Om Satyam Param Dhimahi!

360
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 Shri. Labhshankar Pandya

Shri. Labhshankar Pandya my friend for many

decades, lives a normal house-holderʼs Life. Through
knowing him closely I found him profoundly religious
and truly spiritual.

His wife and sone have very rightly established an

institution “Sri Labhshankar P. Pandya Memorial
Trust” in his memory and they have very kindly
donated the full expense for the production of this
book for which I am most thankful to the entire
family.

S.N. Tavaria
 Late Shri Jethmal Kirodimal Kabra
(Kuchaman City, Rajasthan)

Late C.A. Shri BITHAL LALL KABRA, Mumbai

(Ex-President, The Institute of Chartered Accountants of India)
14.01.1933 - 16.05.2022

“In memory of Late Shri Jethmal Kirodimal Kabra by C.A. Shri Sampat Kabra
out of funds as Executor of the Will of Late C.A. Shri BITHAL LALL KABRA”
 A FEW WORDS
(About this Publication)

Sri Tavariaji, in his life time made certain amendments in

Sutra to Sutra exposition and also added two fresh chapters,
namely ʻIntroductionʼ and ʻConclustionʼ which appears in the
second part of this book.

Our humble o erings in form of fourth revised edition

of this book has become possible now and with deep respect
and love, we put the same in the hands of the seekers on his
29th Janmajayanti.

ʻOM SATYAM PARAM DHIMAHIʼ