"The Life Divine" by Sri Aurobindo - Essays 2-5

B. Chapter 2 - The Two Negations: The Materialist Denial

1. An integral view of spirit and matter - as ends of a continuum which are linked by a variety of intermediate states - is essential to think of a divine life upon earth. Believing only in the reality of one of the two (either matter or spirit) would either lead to a recoil from material life or to an extreme of materialism, and both these states of mind - while necessary and helpful in some ways and even logically satisfying as ideas - fail to give the aspirant a feel of actuality of understanding. For that sense of actuality to develop, the aspirant would do well to take learnings from the extreme beliefs, but progress towards the integral view, in which matter itself is Brahman, but Brahman is much more than matter and what meets the eye.

2. Exploring these extreme states of mind - where either spirit or matter are the sole reality - is a natural way in which the human mind responds to disturbances from a harmoniously balanced state of mind. These explorations are even helpful in the sense that they provide the mind with an even more concrete base upon which the reconciled and integral view can stand. However, at the end of both roads, we come to the view that reality is something more than just that partial view we took on the road. In fact, the only way to escape the integral view then is to not make any progress on whichever path one is on! These isolated explorations define the "West" and the "East". In the East, we see heights of the spiritual world explored and made much of, but poverty of material life. In the West, we see great heights achieved in the world of matter, but a poverty in the "things of the spirit".

3. In a sense, the denial of the materialist - while easy to understand - is also easier to cure, because it stands on the shaky ground of the belief that what we see and feel through our sense organs is all. As soon as experience brings to our light powers and ranges of knowable phenomena which are beyond the senses, the foundations of the materialist dogma are shaken.

4. Before moving on to discuss the other extreme, it is important to also take note of the tremendous positive influence that rationalistic materialism has had - indeed, how materialism has served the divine purpose. Very often in history has humanity seen true knowledge being covered by such a huge mass of blind beliefs (in the hands of "unripe minds") that true advances in knowledge were made nearly impossible. Rationalism has done the divine pursuit a tremendous service by successfully contesting such dogmas and thereby helping bring out the real knowledge from the grips of superstitions.

5. A wide and deep knowledge of the material world is a good and essential footing for development of spiritual knowledge. In fact, this is the interpretation Sri Aurobindo gives to Upanishadic declarations like "The earth is His footing". Therefore, even as we move out of a limited materialistic view (where the evidence of the senses is all), we need to be careful not to throw away those aspects of materialism which are good (i.e., which even serve the divine purpose of life).

6. The way pure materialism narually ends in an Agnosticism (which points to something beyond it), so does the other extreme of pure spiritualism. However, as the spiritual experience becomes real to us, he says, there is a tendency to "exaggerate the unknowableness" of the spiritual reality. Actually, declarations like "Mind attains not there, not speech" refer more to the impossibility of describing that reality (or expressing it in completely clear words) than to its unknowableness. Indeed, the spiritual truths are knowable, he says -  not by the ordinary channels of sense-knowledge, but by a "supreme effort of consciousness". Knowledge by identity is difficult to reproduce in words, but that does not mean that the spiritual realities are truly unknowable. In fact, the Gita describes the elevated spiritual state (universal consciousness) as being "attainable to intelligence, but transcending the senses" (buddhigraahyam ateendriyam).

7. Modern science is opening our minds up to infinite possibilities - coming more and more close to the integral Vedantic conception of reality. Wireless telegraphy has led to the understanding that some of the intermediate instruments are not really required - the physical means are required only at the two end points of the signal. As we proceed on this path and investigate the right end-points, we will see that the physical means are not even required at the two end-points - i.e., the mind can directly work with the energies involved and send or receive the signals without any additional physical means. Of course, even with such enhancements in knowledge and skill, there will still be separation and a "beyond", until we truly see that in reality, One Unity embraces multiplicity (the ocean manifests itself as different waves), and not the other way around. With cosmic consciousness (not egoistical consciousness) guiding our actions, Man's divine nature will be realized within the materialistic universe too.

C. Chapter 3 - The Two Negations: The Refusal of the Ascetic

1. As compelling as the evidence of the senses is to the sense-mind, the "supra-sensuous" states are equally true for those who have experienced them. They are very much a reality, and it is only natural that having experienced them, the dependent reality of the material universe often fades into near non-existence.

2. That there are faculties beyond the senses is amply clear from psychic phenomena, telepathy being only one example. Even though methodical research has not yet found strong evidence of these phenomena (and part of the reason could be that the methods used have been "crude and defective"), there is no justification for rejecting the evidence and calling the reports false. As he elaborates in a later chapter, there are people, for example, who can feel the truth when others are speaking by using their minds directly to "listen". The speaker might lie and use his outward expressions to confuse others, but the faculties of these seers are so well-developed that the outward expressions and verbal messages do not confuse them. They learn exact and true details even when they are not being communicated by the speaker. Such phenomena point to the reality of the mind's ability to work beyond the senses. Of course, Sri Aurobindo's book does not suggest that aspirants should give a lot of importance to developing limited powers with such faculties. Rather, it seems clear from other chapters that this seemingly super-human power of the mind should be developed mainly to be one with the Superconscient One.

3. With the advent of Buddhism (and the Buddha is considered by Sri Aurobindo to be the most powerful and influential personality to have lived on this earth), this natural recoil of the ascetic from material life developed further into a "revolt of Spirit against Matter". For minds not in tune with cosmic consciousness, it is easy to dismiss this Indian attitude as a reflection of a decline in national spirit (i.e., a natural decline of spirit in an ancient race, tired of its own burden). However, the attitude is based very much on reality - experienced by many and experiencable to others. Only that in taking such an extreme ascetic stance, we completely ignore the descent of the Superconscious into the material - we ignore that matter too is ultimately Brahman, and that the real merit of human life is to not only find the eternal but also transform the transient (material) universe to make it a more fitting vehicle for it.

4. Before exiting, let us note that the pure ascetic spirit - like the rationalist materialistic attitude - has served a great purpose in human life, not to be forgotten while developing our integral understanding. (Going by the

articles, I believe Sri Aurobindo might have been speaking here of the fact that asceticism not only provides ordinary life with a moral footing, but also opens up minds to the idea of going beyond ordinary sense-perceptions and integrating the supra-sensuous into daily life.) Even as rational materialism has rendered a great service to the Divine, pure asceticism has rendered an even greater service to ordinary life, says Sri Aurobindo.

D. Chapter 4 - Reality Omnipresent

1. So the integral view integrates matter and spirit as poles of a continuum of existence, but what about the "silence" beyond? One upanishad says that from Non-Being, Being was born, while another upanishad seems to contradict the same by stating that existence is never born from non-existence (or, being is never born from non-being). Sri Aurobindo says that we are getting deluded by words here. When interpreting the first declaration closely (looking closely at the upanishadic texts which contain these declarations), we find that the non-being of the Taittiriya upanishad is probably the same as the "infinite" or unmanifest zero, from which all manifest energy arises. Being used to thinking in opposites and contradictions, we often feel that the silent or inactive Brahman is different from the active or manifest one, but actually, it is probably an error in our mode of thinking. The non-being of the Taittiriya upanishad is likely to be just a word for what lies beyond the manifest - not really the non-existent. Actually, the silent Brahman permits and sustains the active Brahman. The Buddha had attained to Nirvana and yet was highly active in the world of matter and egoistical consciousness - indeed the most powerful personality to ever have lived on this earth according to Swami Vivekananda and Sri Aurobindo. So it is perhaps better to think of the "beyond" as being the inactive Brahman which sustains the active within it and not as a non-existence outside Brahman or different from Brahman.

2. If we then accept that Brahman who allows the manifest universe to exist and grow within Himself is indeed almighty, then the manifestation itself cannot be rejected just as a bunch of errors and discordant rhythms. Of course the apparent evil in the world has to be accepted at least from a limited egoistical point of

view, but we cannot start by assuming that the whole thing is bad or wrong - because we agree that it is all a manifestation of the same supremely harmonious Brahman. We must accept, then, that mankind is correct in seeking a final harmony beyond the seeming evil and discord of the world. The omnipotent and omnipresent reality could not have been subjected "from the outside" so to speak, by something which is not itself, to create a discordant world. Nor could it have been partial to a limited part of itself, and fallen prey to an error in that sense. So the search for a final harmony seems to be quite right, viewed in this light.

3. The above faith in a final harmony is not just a blind belief. According to Sri Aurobindo, the widest and most patient analyses affirm this truth, not contradict it. (Recall that Swami Vivekananda has also written in many places that the Truth will stand the most rigorous of scientific inquiries and so there is no reason to fear scientific inquiry of the Vedic truths.) Of course, this highest reason (think of the experiments and methods required for it to be evident) is not easy or quick to work out for most, and therefore, for most of humanity, faith does have a role to play in the journey. Finally, however, when faith leads to experience and Wisdom, the original faith will be "justified of her works".

E. Chapter 5 - The Destiny of the Individual

1. All knowledge, in a sense, at the borders points to something beyond itself. Even as universal consciousness was realized by the sages, it pointed them to the possibility of something beyond it - the unmanifest, silent Brahman sustaining the active consciousness of the universe. (In a previous chapter, of course, Sri Aurobindo has stated that there is a tendency to exaggerate the unknowableness of this unknown, but the statement is nevertheless true.) Knowing that no matter how well they know manifestation, the Supreme still holds other possibilities within Its womb, the Vendantic rishis started referring to these unknown (unmanifest, potential) possibilities of Brahman as the "Asat" (non-being). In fact, even the apparent division of the One into the Many in the material universe is called "Asat" inasmuch as it is not as real (enduring or long-lasting) as the universal consciousness which creates it. It should, however, be kept in mind that these words only point to something beyond the known. They should not be interpreted as suggesting that these other realms (the silent Brahman and the Brahman manifested as the Many in material world) are truly non-existent. These other possibilities exist, one as the sustainer of the manifest world and the other mainly as a dependent reality, like waves on the surface of the ocean.

2. Ordinary life - howsoever petty when compared to the eternal - is not merely an illusion or a false concept. If so, even the salvation of the individual soul would not be a task worth our while because it would be the salvation of the non-existent. The salvation of the individual (by realizing the higher reality of the superconscient Universal One) is not only possible, it is possible without a blotting out of the individual. Realization would make the egoistical being realize the deep connection with the Universal which makes the demarcations of individual egos very petty, but that realization would not, by itself, completely exterminate the individual entity, as Sri Aurobindo points out in a later chapter.

3. Once we note that ordinary life is therefore not merely an illusion, we revisit with renewed respect the view that the Universal created the petty life forms to enjoy the One through the limited apparatus of the Many. The significance of ordinary life then is in regaining the Universal consciousness (or, knowledge of the Brahman) and concluding the divine Play successfully by that ultimate achievement. As he elaborates on in a later chapter, it also makes complete sense then that the pettier life forms will be subject to some degree of error and disharmony (or what seems like error and disharmony), because this particular Game (Lila) of the Divine is founded on the fundamental act of self-concealment. When the basis of the whole Play is concealment of the most fundamental truth, it is to be expected that the workings of consciousness under that illusion will be subject to errors and discords, in smaller or larger magnitude. As we climb to higher and higher levels of consciousness, our attempt should then be to transform the lower states of consciousness into more apt vehicles for the Supreme. In doing so, we also embrace God in His Play, not just the God who stands above the Play. In the integral view, then, finding the Divine remains Man's greatest endeavor and purpose, but embracing the One in the Many by helping transform the Many into a better garment for the One also becomes the responsibility of the seeker. Just as we do not have to give up bodily life to lead a more advanced intellectual or mental life, similarly, we need not reject material (egoistical) life and existence to attain to the spiritual.

4. As the upanishads declare, the path of Mankind is towards Vidya (true knowledge, of the universal), but via Avidya (the cosmic illusion of multiplicity and ego-centric life).

Sadanand Tutakne

"The Life Divine" by Sri Aurobindo - initial essays

By now, most of my close friends would have understood that these articles are no longer mainly about things the author understands and wants to communicate, but rather constitute a small, but disciplined, effort to spend some time, periodically, on matters which are close to our hearts. It is therefore, very much an effort to meditate and attune the mind to things "higher" (no offence intended). I wonder whether some of you feel the same need every once in a while? 

Today, therefore, I have chosen a book by Sri Aurobindo (the same famous Sri Aurobindo who was an active freedom fighter for some years before giving himself up completely to spiritual endeavours) for which he is known far and wide in the world of philosophers, spiritual seekers, creative artists and intellectuals too. It is said of Sri Aurobindo that once he started earnestly on the path of yoga, while still a freedom fighter, his advance on the spiritual plane was quite rapid. In light of that fact, it is perhaps natural that after a few years, he dedicated his life completely to meditation and spiritual activities. Having studied in England, he had a great command over languages and I think his education would have made him more acceptable to the rationalists in his audiences too. Most of the essays in "The Life Divine" were originally written by him for his magazine "Arya", fairly early on in his spiritual career, but the essays were later thoroughly checked and edited by him, when publishing them in the form of a book. It is unlikely, therefore, that there is anything in the book which the fully illumined sage did not consider worth the public's time and attention. Today, to control the length of the essay, I am only giving a summary of the first chapter of the Book, but time does not end today (using probabilistic intelligence), so hopefully we can summarize and even discuss all the other essays slowly but surely in the near future.

A note about Sri Aurobindo's "Integral Yoga" or "Integral Vendanta" before we look at the essays. Sri Aurobindo's philosophy is called by these names because of his emphasis on the idea that even if matter and ignorant egoistical existence is only an outer garment of the superconscient, Universal Consciousness, it is still an integral part of the whole, and therefore, realizing the One in the Many should be an integral part of the journey of the spiritual ascetic. From books written about him, it is clear that he considered physical (Darwinian) evolution of forms to be an outward manifestation of Cosmic Universal Intelligence trying to discover itself by working within and also transforming matter to make matter a better instrument for its expression. Additionally, he did not consider matter and egoistical forms of manifestations as being essentially different from the Universal One. Rather, to use an analogy used by so many authors, he thought of the manifest (ignorant) universe as waves on the ocean of Pure Superconscient Existence, dependent on the ocean for their existence but an integral part of the whole and essentially made up of the same "stuff". Since it is indeed the eternal which creates and manifests itself in multitudinous (often petty) forms, completely ignoring or denying material existence (howsoever short-lived it might be relative to the eternal) would constitute rejecting the Universal in one of its own manifestations. According to Sri Aurobindo, the early Vendantist rishis knew this from deeper realization, and were therefore integral in their ways of looking at consciousness and matter, universal and individual. This ancient outlook integrating the two is a desirable way to look at creation, and will help the yogi embrace Creation and the Creator in Its entirety, yet without falling into the trap of a petty or animalistic living, devoid of higher intelligence. This outlook would also help other human beings caught within the delusion of Maya and Avidya (ignorance), enabling their progress towards the eternal, yet without making them completely impractical in their ways of living while they are on the path.

Even if only to bring out the beauty of some of the examples Sri Aurobindo and some other authors bring up, let's spend one more minute on the idea of integrating things which seem different or opposed to each other. Our intellectual reasoning can sometimes contradict the decisions of the ordinary "sense-mind" and sense organs, and in a sense, the faculty of reasoning "transcends" the senses which only provide inputs, but that does not mean that the data provided by the senses is itself wrong, or to be denied by the faculty of reasoning. Similarly, more than one author has said that while the understanding of the superconscient state transcends ordinary logical faculties and might even make decisions sometimes difficult for ordinary logic to explain, that does not in any way mean that the faculty of intellectual reasoning is itself "false" or that the higher intelligence is necessarily "opposed" to logical and verbal reasoning. Using such examples, Sri Aurobindo and other authors have often tried to make it clear that the lower and the higher faculties are not necessarily opposed to each other and do not necessarily falsify each other, even if one might "transcend" the other in some ways. The lower faculties are not exterminated by the higher realization and can in fact be integrated once the right understanding has been developed (or, reached).

A. Chapter 1 - The Human Aspiration

1. The greatest of the human aspirations is the search for the absolutely Perfect, the Eternal Truth, God, Universal Consciousness or whatever else one might want to call it. No matter what compulsions hold us back for a few years or decades, the aspiration comes back with equal force in due course of time. This
aspiration is, of course, in contradiction to ordinary sense perceptions and to the compulsions of a life based purely on such mundane experiences.

2. However, contradictions and their resolution are the rule (rather than the exception) in Mother Nature's work, and should not, therefore, be considered proof of the non-existence of the unseen or unknown. Life - whose very essence, in mundane experiences, seems to be activity - is encased within matter and material forms, whose typical characteristic is inertia and inactivity. Conscious living and experiencing - so very important to ordinary life - is shadowed by so many essential biological functions which are sub-conscious and almost totally unknown to the ordinary waking consciousness. So the presence of higher and higher levels of contradictions and their resolution, seems to be just the way Mother Nature works and does not mean that the unseen or unknown is not important.

3. Life in matter ranges from typically subliminal consciousness in Metals to a highly complex awareness of itself in Man, showing the wide range of experiences possible for itself. (So do physical phenomena have a wide range, many unknown to ordinary human consciousness.) So in Man himself is the potential for higher and higher experiences, constituting higher and higher steps towards a divine life integrated within the human form. (It is frequently asserted by different authors that the human form is about the limit of physical evolution, and that the future evolution of Man will be more mental and spiritual, with the body evolving only in small bits, as required for the manifestation of the higher intelligence within the human body.)

4. When this "religious" aspiration of Man is limited by force or by compulsions of the ordinary life, it comes back sharply and this violent rebound sometimes leads to the proliferation of obscure, mystical philosophies which do not ultimately satisfy the human aspiration (and create confusion rather than clarity). Rather than allowing this cycle to go on uninterrupted, we would do well to instead take up the Human Aspiration through our relatively more enlightened faculty of reason. At the same time, let's not deny the insight offered by intuition even if not clearly supported by verbal and mundane logic, for (as he explains in later chapters) intuition is essentially an outcome of "knowledge by identity", and is therefore often a source of light (knowledge) placed above ordinary verbal and logical reasoning.

Sadanand Tutakne

The Common Mantras

With two marriages scheduled one after the other in the near family, Mantras are again being looked into. By the grace of the One Above, I even got to know of one of the most important mantras being used in one of the weddings. Naturally, that set me thinking about the more commonly used mantras in daily worship, for example, the mantras used in the "sandhyaa" ritual, which is supposed to be performed daily by boys who undergo the sacred thread ceremony.

Now, mantra chanting is often done without any understanding of the meaning of the words, and some say that even that is very helpful provided the chanting (especially silent chanting) is done with due attention and concentration. On the other hand, recitation of mantras (especially silent) after understanding the meaning of the words is also highly encouraged by some, perhaps because it makes it easier for the mind to be totally absorbed in the ideas being conveyed by the mantra, facilitating conscious meditation. Which is better is therefore a slightly complicated question. Maybe practioners should try both alternatives, and decide for themselves as to which method is suitable in which situation.

The translation of some Vedic mantras are easily available on the internet too. In some cases, the literal translations are "enough," while in other cases, the typical reader would probably do better to look up a commentary too, so that the implied meanings or alternative interpretations can be understood along with the literal meanings of the words. The Rig-Vedic sandhyaa mainly contains mantras from the RigVeda, and therefore, at least literal translations are easily found on the internet from books like the 1888 translation by H. H. Wilson. Here, I am adding those same translations - with a few additional notes here and there, based mainly on a translation I have with me (edited by Pt. Shriram Sharma Acharya and Bhagwati Devi Acharya).

Even those who do not perform the daily sandhyaa will probably appreciate the simplicity and beauty of the ideas contained in the mantras. To save some space, I am not adding the original Sanskrit mantras here, but I have tried to quote the Mandala and the Sookta from which each mantra has been taken.

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I. Aapo hi shthaa mayobhuvah....(the cleansing mantras in praise of Aapo devataa,chanted while sprinkling water on oneself, from Mandala 10, Sookta 9, by either Sindhudweep Aambareesh or Trishira Twaashtra):

1. Waters, you are the sources of happiness, grant to us to enjoy abundance, and great and delightful perception.

2. Give us to partake in this world of your most auspicious juice, like affectionate mothers.

3. Let us quickly have recourse to you, for that your (faculty) of removing (sin) by which you gladden us : waters, bestow upon us progeny.

Some other translators would let the last part be simply "nourish our dynasties." The meaning is the same, but one choice of words is more materialistic and explicit, while the other is less explicit and for devotees, might be more "classy" too. It is unlikely that the translator wanted to be too graphic or less reverent. Maybe the translator just wanted to bring out the verbal meaning clearly and quickly, without hints or suggestions which require further thinking.

4. May the divine waters be propitious to our worship, (may they be good) for our drinking: may they flow round us, and be our health and safety.

5. Waters, sovereigns of precious (treasures), grantors of habitations to men, I solicit of ye medicine (for mine infirmities).

6. Soma has declared to me: all medicaments, as well as Agni, the benefactor of the universe, are in the waters.

7. Waters, bring to perfection all disease-dispelling medicaments for the good of my body, that I may long behold the Sun.

8. Waters, take away whatever sin has been (found) in me, whether I have (knowingly) done wrong, or have pronounced imprecations (against holy men), or have spoken untruth.

9. I have this day entered into the waters: we have mingled with their essence. Agni abiding in the waters approach, and fill me (thus bathed) with vigor.


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II. Sooryashcha maa manyushcha...(the aachaman mantra, praying for internal purity and for cleansing of sins from thinking bad thoughts, etc.)

    Omitted here, since I can't find this in my copy of the RigVeda Samhita. It might be a mantra from the related vedic texts like the Brahman texts, etc., or perhaps starts slightly differently.

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III. Ritam cha satyam cha....(the aghamarshan mantra, again for cleansing, recited before exhaling into a handful of water which is thrown away to symbollically throw out any internal impurities, from Mandala 10, Sookta 190, by Aghamarshan Maadhuchchhandas):

1. Truth (of thought) and truthfulness (of speech) were born of arduous penance, thence was night generated, thence also the watery ocean.

2. From the watery ocean was the year afterwards produced, ordaining nights and days, the ruler of every moment.

3. Dhaatri in the beginning created the sun and moon, the heaven, the earth, the firmament, and the happy (sky).

The initial watery ocean mentioned above is supposed to mean the initial material substance which is subject to change. So, creation of the "year" is supposed to mean creation of changeable forms and thereby creation of "time", which is only relevant in the context of the changeable. The lines on the creation of the sun, moon etc., are also translated as "created like before", meaning that in this round of creation too, the Great One created the Sun, Moon etc. just like before. The devataa (to whom the prayer is dedicated) of the mantra is Bhaavavritti, which itself means a circle or cycle of creation and recreation. Dhaatri means the One who Holds, or Sustains.

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IV. Prithvi tvayaa dhritaa lokaa....(to purify the aasana, or the seat on which the meditator sits):

    Omitted here, since I can't find this in my copy of the RigVeda Samhita.

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V. Om Bhur Bhuvah...(gaayatri mantra, the central mantra of the sandhyaa ritual, and supposed to be the mantra of mantras, to be meditated upon and recited either 10, 28 or 108 times, from Mandala 3, Sookta 62, by the renowned sage Vishwaamitra):

    The first richa on the three lokaas is not in my copy of the Samhita. The mantra in the Samhita starts with "Tat savitur.." As for the number of repetitions (10, 28 or 108), I believe that many knowledgeable folk have emphasized that meditation should be more about quality than quantity, but the practitioner can take a call on that himself. Quantity requires its own rigor, so maybe there is still a case for quantity too, and therefore, the right course of action might differ depending upon the maturity of the practitioner. The translation is:

1. We meditate on that desirable light of the divine Savitri, who influences our pious rites. 

The last richaa is also translated as "who enlightens our intellect", or "who influences our intellect on the right path", and that is perhaps the more commonly accepted interpretation. The divine light has many well-accepted interpretations like the light of the soul which is one with the light of Brahma, the light which purifies all sins, etc.

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VI. Mitrasya charshanidhrito....(the upasthaana mantras, said after the central gaayatri meditation is over, and as the meditator prepares to get up from his seat, from Mandala 3, Sookta 59, by Vishwaamitra):

1. Desirable food and most renowned wealth are (the gifts) of the divine Mitra, the supporter of man.

2. The renowned Mitra, who by his might presides over heaven, is he who presides over the earth by (the gift of) food.

3. The five classes of men have repaired to the victorious Mitra, for he supports all the gods.

4. Mitra is he who amongst gods and men bestows food as the reward of pious acts upon the man who has prepared (for him) the lopped sacred grass.

The last part of the second mantra is also translated simply as "showers the earth with rain, through his rays". Since rain brings food, we can say that the two meanings are the same, but one sounds a bit less materialistic and might be preferred by the devout.

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VII. Jaatavedase sunavaama soma....(another upasthana mantra, from Mandala 1, Sookta 99, by Maaricha Kaashyap):

1. We offer oblations of Soma to Jatavedas. May he consume the wealth of those who feel enmity against us: may he transport us over all difficulties. May Agni convey us, as in a boat over a river, across all wickedness.

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VIII. Tachcham yoh...(another upasthana mantra)

    Omitted here since I can't find this mantra in my copy of the RigVeda Samhitaa. It might be from other Vedic texts.

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IX. Tattvaayaami....(another upasthana mantra for evening meditations, from Mandala 1, Sookta 24, by Shunah Shepa, son of Ajigarti):

1. Praising thee with (devout) prayer, I implore thee (Varuna) for that (life) which the institutor of the sacrifice solicits with oblations. Varuna, undisdainful, bestow a thought upon us: much-lauded, take not away our existence.

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X. Namo brahmane...(another upasthana mantra)

    Omitted here since I can't find this mantra in my copy of the Samhita.

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XI. Bhadran no....(pradakshina mantra, recited when standing and turning 360 degrees, praying to Agni after completion of the gayatri meditation, from Mandala 10, Sookta 20, by Vimad Endra):

1. (Agni), manifest towards us a favourable mind.

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There are of course, a few more Sanskrit mantras and shlokas which have been omitted here, for example, an invokation to Goddess Gaayatri before the main gaayatri meditation is taken up, the mantras bowing to all 10 directions (in standing position) after the gaayatri recitation is completed, etc. These additional mantras or prayers are probably not from the RigVeda proper and are easy enough to understand, I think. The sandhyaa ritual then ends with a famous shloka which means - as all waters falling from the sky (rivers) flow into the sea, all namaskars (prayerful obeisance) to different Gods go to the One Keshava.

Sadanand Tutakne

Flowers from the Bouquet of Sadhguru Shri Jaggi Vasudev

Many of us would have heard about Sadhguru Shri Jaggi Vasudev ji - the founder and Guru of the Isha Foundation, who is known worldwide as a self-realized master who also speaks to international audiences on issues like current affairs and the role spirituality can play in improving the lot of mankind. 

Sadhguru also has many great "spiritual" creations in his centres worldwide, and the "Dhyanalinga" temple on the foothills of the Velliangiri mountains (Coimbatore) is perhaps the most unique of his creations - probably the only Shiva lingam in the world with all its seven "chakras" awakened (at least the only such Shiva temple to have been created in the past 2000 years). Temples typically have lingams with one or two centres "awakened", and thereby serve a more limited purpose. The Dhyaanalinga, on the other hand, with all its seven chakras awakened, is said to have the power to awaken the tendency towards spiritual realization in anyone who comes in its proximity and is open to receiving its grace. It is therefore like a guru, only, not in a human body, but in a "stone idol", to put it bluntly. 

The journey of Sadhguru's past few lives is also interesting - at least, what I gathered of it from a book. It seems a few hundred years ago a snake charmer was punished (to death by snake bite) by village powerfuls for doing something which was "not allowed by caste laws". The snake charmer knew precious little about yoga, but knew and believed enough to focus on his breath during the last minutes or hours of his life. As it happened, the "entity" was reborn soon and found a spiritual master in the very next life, and only one more life later, the entity found himself self-realized and playing the role of a spiritual master, known then in Southern India as Sadhguru Brahmananda. The guru from the previous birth had given him the task of constructing the Dhyanalinga temple, and Sadhguru Brahmananda knew that this was a contribution he had to make. Finding the social order around him not conducive to the creation of the Dhyanalinga, Sadhguru Brahmananda decided to take another birth in a social setting where the creation of the Dhyanalinga by a "grihastha yogi" (householder yogi) would not be a problem. There was a prophecy that the dhyanalinga would be crated by a householder yogi and the yogi chose his birth carefully to make it happen. This reborn yogi is known as Sadhguru Jaggi Vasudev. The dhyanalinga was finally created by this incarnation, in line with the task given to the entity a couple of lives ago.

For those who might wonder about the nature of this self-realization, it might be helpful to watch some of Sadhguru's interview videos. In one, he mentions how for 12 years, he never lost the state of "yoga" or unity with everything around him - a state in which everything around one is felt, deeply, as part of oneself. Subtle and other laws of the universe open up once this state of self-realization is achieved, but as many other yogis too have suggested, simply using these laws for limited purposes like healing is not always good. These yogis take on deeper inner transformation of Man as the main purpose of their earthly life, and perform actions which help in that larger goal.

"Flowers on the path" is, however, a very different kind of book in which only Sadhguru's writings in a leading newspaper have been collected. The essays are therefore relatively short and the messages are delivered in a style highly acceptable to the "educated elite" too. The book is in 3 parts - "Everyday Flowers", "Flowers on the Path" and "Flowers of the Beyond". It would be unfair to say that all the wisdom in these articles can be condensed in a few points with just one quick read of the book, but here I try to list out a few important themes or ideas which came out from the articles in just a single reading.

1.  Yogic practices try to help practitioners gain direct experiences beyond what we receive from sense organs and the routine bodily experiences. Direct experience can transform lives much more deeply than mere theoretical knowledge. In fact, the usual sense organs are useful mainly from a survival point of view. When the objective of life changes from survival alone to deeper understanding and creativity arising from true intelligence, then the outer sense organs no longer remain the right instruments to rely on. Attention then needs to be turned inwards, consciously, to enable the super-sensory apparatus (if one might call it that) to start functioning. Yoga is the state where the practitioner can actually feel this unity with everything around him/her. The knowledge gained in this state is truth, not some imagined reality as in a dream. 

2. As other spiritual people have pointed out too, many or most of the problems in human life stem from the identification of the entity to what "it is not". These can be physical objects, or somewhat less physical objects like thoughts, memories and emotions. This identification leads to misery and compulsive action. Awareness of the self as something beyond just the "seeker of these wants" leads to more intelligent action (rather than compulsive tendencies). Using this intelligence, which, it seems clear, is intricately linked to renunciation of these identifications mentioned above, is the way to get better solutions to worldly problems too. 

3. Understand that even good and bad are ideas which spring from our identifications and our petty egos. Even the criminal is in a sense a victim because he too has degraded himself - probably for reasons beyond his control. Let not our punishment be merely an act of seeking power in anger. That kind of self-serving emotion will not set the world right. Rather, we need to focus on developing the higher intelligence and working in the world based on that. Those who wish to tread the spiritual path need to understand how they divide the world into good and bad and thereby strengthen petty egos. The seeker needs to expand his sphere to think and feel beyond the petty ego which feeds the body. How else does one expect to be in yoga (union) with the whole  of creation? 

4. To make the divine experience real, the entity has to "grow" to realize his/her oneness with the universe and its creator, not merely as a theory, but actually. In karma yoga (the yoga of work), the expansion is accomplished mainly via appropriately engaging the body in the right kinds of work. In jnana (the yoga of knowledge), the same is attempted via primarily intellectual work. In bhakti (the yoga of love and devotion), natural feelings are cultivated to attain to the expanded state and in kriya yoga (yoga of working with energies), the basic "energy body" is worked with to arrive at the same. These paths are not false, but often what is needed is a good combination of all four. Therefore, there is a point to not being too narrow in one's approach to the divine too. 

5. One's "karma" (tendencies/destiny) is not just based on action. Rather, the whole intellectual and emotional quality of the action is involved. The feelings, desires, etc. related to action are equally important in developing these tendencies. Therefore, it is not so much the action performed which creates karma, but rather the intentions surrounding it and how ones "feels" about it. Like any inheritance, karma can be used for growth, but it can also be squandered away. One should try not to merely waste all good karma inherited from the past. 

6. Some yogic practices seem unnatural and difficult. If we don't naturally like something, we can only perform that action consciously. The difficult practices are targeted at getting the yogi out of the web of easy, compulsive actions, and start a process whereby actions are undertaken consciously, with deeper awareness. The development of this faculty of awareness is the goal of these activities (not just to hurt the practitioner's ego!). As one becomes willing to bend the body and say, touch his toes with his hands, one binding tendency (here, of the body) is broken. With each such conscious action, various kinds of inertia and binding tendencies are rooted out, breaking "bonds" of karma which were holding the entity behind on the path of yoga. 

7. Of course, we can teach children to brush every morning, but parents should not feel that the arrival of the child means that it is time to teach. It is in fact, time to re-learn from the child's ways of looking at things, because, let's face it, adult minds are typically distorted with that one major need of earning the day's bread. With so much distortion and confusion, it is  better to view life afresh from the child's eyes, rather than dump the same mess on the child too. 

8. The use of "supernatural" powers for limited ends like healing is often not advisable because the root cause, which is much deeper within, needs to be treated. Imbalances in the energy body caused perhaps by habitual thought patterns and actions are not done away by healing symptoms like, say, joint pain. The guru with knowledge of these sciences has to often consider questions like whether curing the joint pains will make the energy come up in other ways and, say, cause an accident. This is the reason why Sadhguru's programs target the correction of some more fundamental tendencies, and it has been seen that very often, healing also happens as a by-product of the programs. People probably come to Sadhguru for purely health related problems as well, but Sadhguru's approach is typically deeper, aiming at more fundamental transformations in our propensities - not just using a yogic power to correct a joint-pain or something. 

9. Growth, therefore, requires acceptance of one's current bondage(s) as well as taking the right next step continuously. Both of these are required. 

10. The guru is like a live map. Highly useful once someone has taken the decision to travel. 

Sadanand Tutakne

The "Ascent" in Sahaja Yoga

It was only a few weeks ago that someone close to me mentioned - in a completely different context - that good thoughts and memories should not just be relegated to the past as mere memories, but should rather be cherished, celebrated and renewed by remembering them at appropriate times. I have not thought much about this in the context the speaker was mentioning it, but I immediately saw in there a good reason to continue blogging. Apologies in advance to the speaker if a different outcome was expected of me, but also thanks for giving me an external impetus to continue with my monologues, even if unintentionally. Well, the mind is mischievous in its ways, but when did I deny that?

"Utthaan" (or, Ascent) by "Yogi Mahajan" is a book on the ascent of the Kundalini through Sahaja Yoga (the same famous Sahaja Yoga which has been brought to the world by Mata Shri Nirmala Deviji). It is of course a fantastic introduction to the six principal chakras in the body and their functions, but one reading brought me back into the "real world" of mankind where it is quite clear that these are mainly matters for practice and not so much for discussion. Then I decided that while the feeling might be true in its rightful place, information still has a role to play in its own right. Typically, any effort in this direction has to begin within the boundaries of "Maya" (cosmic illusion), and if we plan to make an effort of that kind, then what's the point crying about the fact that we are not yet illumined? Indeed, what's the point crying over the fact that we are perhaps not following that exact path either? Yogi Mahajan and Shri Mataji have given us this system knowing well that we live in Maya, and it seems quite fine to invoke another part of Maya - i.e., their blessings - and continue our efforts for the present.

The descriptions of the principal functions of the chakras are perhaps there in other books too, and at least the physical functions seem to be the creation and regulation of physical organs in the nearby area in the body. I do not want to go into those specifics today, but I would surely like to bring out some highlights of the book which I thought were particularly informative and helpful. If some explanations are "colored" by my own preconceived notions, then I beg the author's pardon.

1. The origin of the kundalini energy is also within the brain, which is the seat of creative intelligence in the human body, but as the body evolves (i.e., is created) under the direction of this intelligence, this kundalini energy travels far away to the bottom of the spine where it finally "rests" after the task of "creation" is complete. On the way, this intelligence creates various bodily organs and the other "chakras", which are different centers recommended for meditation, each serving some special functions. Other authors have also suggested that the chakras are centers where the "knots" between creative intelligence (the soul) and the body are very deep, and proper meditation on the chakras therefore helps "untie these knots", making the meditator aware of the intelligence (or the soul) which is the creator of the body and is distinct from it, even though tied to the body due to Maya. According to Yogi Mahajan, when the kundalini awakens and ascends all the way up to the sahasraar chakra in the head, it cleans (unties the knots of) the chakras and finally unites with the supreme intelligence in the brain, which is its "origin" or its "mother". This union, it is said, finally clarifies all the confusions regarding soul, matter and God, and is therefore the end towards which all Yoga is ultimately directed.

2. Blockages in these chakras prevent the kundalini from rising, and these blockages are typically the result of various physical and mental processes going on in the average human being, who is typically unaware of what activity might have what effect on these chakras. Excesses (whether physical, like eating wrongly, or mental, like too much ego-centric activity) typically deplete the chakras of their energy and cause blockages and resulting problems. There could be physical consequences too - from mild ones like minor digestive problems to much more serious physical illnesses - which could occur if these excesses are not controlled by good thinking and right living. Stress and even insanity can sometimes result from excessive indulgence, depending upon to what extreme one goes.

3. During creation, this intelligence (chaitanya) creates a complex network of nerves to help in its task of expressing itself through the body. The left side of the body contains nerves which manifest various desires and these are linked to the right hand side of the brain, called the "superego". The nerves on the right hand side are a network created in order to bring these desires to fruition, and these are controlled by the left side of the brain (called the ego). Imbalance between these two energy flows is typically undesirable. Excessive development of the ego puts pressure on the superego and makes a person uncaring, devious and perhaps even worse on the emotional front, while excessive emotionalism can lead to the development of an irrational personality, prone to emotional excesses and even insanity in extreme cases.

4. Sahaja Yoga, therefore, favors a balanced approach to the development of personality, in which energy - which typically swings between these two channels on the left and right side of the spine - starts flowing from the third, "middle" channel, also known as the "sushumnaa" in various texts. This is, of course, the main objective of yoga as per other texts too, but Sahaja Yoga is perhaps special because of its explicit recommendation to not go to extremes. No matter how "intuitive" it might seem to go to extremes in ones' spiritual disciplines, hear the Sahaja Yogis out for a second. As per the book, trying penances and very difficult practices are not needed - what is needed, rather, is an understanding of these blockages, what causes them and what can help eliminate them, and how to infer whether these blockages are indeed being removed via the practices recommended by the experts. This is the kind of training Sahaja Yoga provides, says this book, and what is needed here according to the book is a balanced approach to life, not an extreme one. As one develops along this path, one starts using the "parasympathetic" nervous system (insted of the usual sympathetic nervous system), and this leads to much greater creativity, because the work is then inspired more and more by the infinite creative intelligence of God.

5. Interestingly, the area surrounding the third chakra behind the navel (Manipura chakra) is called "bhava-saagar" (the world-ocean). Quite literal, in a sense, given that so much of our worldly activity surrounds the idea of feeding ourselves!

6. Sleeping with the mind and heart absorbed in the Sahasraar chakra is very relaxing, according to the author. Even relatively shorter durations of such sleep turn out to be very refreshing (recharges our batteries like nothing else could), he says, and this kind of absorption also helps prevent tiredness when working during the day time. Working after being situated in the sahasraar, according to the Yogi, takes the body's attention off thoughts of doer-ship (the feeling that I am doing this or that), and work then seems to flow naturally, almost as if one was enjoying some music directed by a good musician. As a result, the sympathetic nervous system does not get depleted of energy, even while working during the day. This is also, by the way, right meditation, according to the book. It is, therefore, not necessary to run off to the jungles to meditate, according to the Sahaja Yogis.

7. In closing, the book does not forget to mention that all such training is given to practitioners free of cost in Sahaja Yoga, because it is advisable for practitioners to think of Shri Mataji first and foremost as a mother (Divine Mother is a Mother too!), and then, it's only logical that the Mother does not ask her child to pay for her teachings.

Sadanand Tutakne

Asti Kashchit Swayam-Nityam (or, There is something self-luminous, eternal), says Shri Shankaracharya

Swami Madhavananda, who has translated (and in places, commented) on Shri Shankaracharya's "Vivekachoodamani", calls it an "original work of Shankara's genius" in the preface to the book. There could be more than one reason for calling it a work of genius. For one, it is possible that some of the statements made by Shri Shankaracharya in the book regarding the subtler aspects of creation were great revelations, made for the first time by him in trying to explain declarations in the Shrutis (upanishads), and later understood by others through his writings. Or, he might be referring simply to the deep conviction with which the highest of the truths of the Shrutis have been explained and propagated in the book - something perhaps impossible for someone without self-realization. My own money would, however, be on a third reason which is as follows. I read elsewhere that if Vedanta (especially, non-dual Vedanta) stands out relative to all other branches of Indian philosophy, it is in its preaching of absolute and total renunciation from everything "unreal", to the point where nothing except the Supreme Reality absorbs one's mind. Upon reading this translation of Vivekachudamani, it is very clear what that statement means.Even when the book goes into an explanation of some subtler aspect of reality (the gunas, the koshas, etc.), it does not let the reader's mind divert from the central and overriding message - that the sadhu needs to constantly keep his mind absorbed in the ideas of Brahman (the One Supreme Reality), especially the idea that Brahman is the absolute, one, non-dual reality, upon which the phenomenal world is but an erroneous super-imposition (like a rope being mistaken for a snake) and maintain in his mind the absolute renunciation which comes with the message. This thought, and the resulting "love for all" permeates every verse of the book, and if this was Shri Shankaracharya's central teaching, the book simply never loses focus. Swami Madhavananda says that a "new life has been breathed into the dry bones of philosophical discussion", and one reading of the 580 verses makes clear exactly what he means.

In the initial verses, Shri Shankaracharya mentions four well-accepted means to self-realization. The first is discriminating between the real and the unreal. The second is deep inner renunciation (not just an outward discipline for the show). The third is the cultivation of the six virtues (calmness, etc.) and the final but equally important one is the desire for liberation (self-realization). A student's typical question is considered - on the nature of bondage and liberation - and then the teacher goes on to explain. The means - especially discrimination (or, Viveka) between the real and the unreal and renunciation - are then discussed throughout the book in great details. Since Brahman is real and the phenomenal world is a super-imposition upon it, the nature of Brahman is explained, with some references to the upanishads too. The nature of creation - the pranas, the koshas, the gross and subtle body and the three gunas (modes of nature) are all mentioned - because these are all part of the "unreal" which needs to be given up - i.e., which should not be identified with by the seeker. The importance of inner (mental) renunciation is definitely an all-important theme, preached by Shri Shankaracharya with utmost conviction throughout the book.

In the 125th verse, Shri Shankaracharya says that there is something self-luminous and eternal, which is the substratum and witness of the the three states (waking, dreaming and deep sleep) and of the ego too. Commentaries on Patanjali's Yoga Sutras also mention this. The commonly understood "witness consciousness" in human beings, which helps one be conscious even of passing emotions, thoughts and desires, is called the subtle subject, and Patanjaliji says that meditating deeply enough on this "witness" leads to an opening up of  further deeper and subtler aspects of creation for the meditator, including the realization of the finest and most subtle witness of all intelligence - the "purusha" of Sankhya and Yoga. The common witness-consciousness is of course self-luminous only in a limited way. To recognize the external, something internal needs to be there to acknowledge, feel and think about it. Without this internal, the external is not "lighted" (not known). So in that sense, the common brain is also "self-luminous" inasmuchas the illuminator of the brain iteself (the purusha) is not commonly known to seekers until they attain to realization. In deep dreamless sleep, though, this common witness loses its luminosity, so it is not perfectly self-luminous. The common witness-consciousness is also "eternal" in the sense that it stays quite the same throughout one's life - at least relatively speaking - even as the body and mind undergo many changes. It only seems to be absent in dreamless sleep, but otherwise it seems eternal. The ultimate witness, however, is said to be the witness of this witness-consciousness too, and of all states of the being. It is not realized without God's grace or efforts in this direction. The good news, though, is that even small efforts to see this ultimate witness, beginning with the commonly known witness-consciousness, can help one increase his/her identification with the ultimate witness, and thereby help attain to higher states of self-awareness.

While being completely devoid of any deterioration or change associated with matter and time, this eternal self is also said to be the "creator" of the phenomenal world - at least in its universal form. We all might have heard of the self (or, Atman) being described as being like a projector - the non-dual (Advaita) Vendantist's position is easily understood using this analogy - at least I think I remain true to the Advaita position when I describe the story in the following way. I, in my universal form, dreamt-up a universe as my "lila" (play), and projected these images on myself - images of bodies which live in houses, read books, go somewhere, and which have limited knowledge due to the "veiling power" (aavaran shakti) of Maya. The "projecting power" (vikshepa shakti) of Maya helped me in my endeavour to create these images, so very central to me, the projector, in my play. In the universe (or universes) I created, I used these two powers to create individualized egos which govern the individualized bodies. I also gave the individuals these two powers in the form of natural tendencies - the aavaran shakti in the form of tamasic tendencies which make them say "I don't want to know", "I don't want to do", etc., and the vikshepa shakti in the form of rajasic tendencies which make them feel like "I want this so I am going to do something to develop it, or get it". I also give them intelligence and consciousness to bring them back out of Maya, if they choose that way out. Once they hear of the great path, they can try to merge their senses into the mind, the mind into intelligence, intelligence into the witness consciousness and that, finally into the reality, which is me, the projector who has projected all this. So, the importance of this dreamt-up (projected) image of a body and world is much lesser for the sadhu than any other branch of Indian philosophy would suggest. It is to be considered just like one's image in water or one's shadow - who's affected by what happens to those image-bodies? As Shri Shankracharya says in verse 509 - let this body drop down in water or on land, I am untouched by its properties, as the sky is by the properties of the jar.

Brahman is then to be considered the only reality, says the great guru, not the phenomenal world, but keep in mind that the phenomenal world is itself nothing but a mistaken perception like a snake in a rope - actually only the rope existed and will exist forever. Therefore, even the world is nothing but Brahman, which seen through the eyes of Maya, appears like a snake instead of like the rope it is! At least, this is the right way for the Sadhu to think - all the time trying to merge his mind and intelligence into the undifferentiated, non-dual Brahman. This is the first means, and like a magnet pulling iron filings naturally to itself, brings about the state of deepest renunciation, which is the second means for the one who desires to go beyond the veil of Maya.

As a schoolboy, I heard that Kalidasa - after obtaining the blessing of Goddess Kali - came back home to his wife and knocked politely on the door and his wife replied, still not knowing who it was at the door, by asking the question "asti kashchit vag-visheshah" (is there something special or important)? Kalidasa, with his newfound wisdom, went on to write four of his famous epics, starting each with one of these words (asti, kashchit, vak and vishesha). It was his way of saying "Yes, there is indeed something special!" Shri Shankaracharya probably knew of this story and in the 125th verse, where he says, "asti kashchit swayam-nityam", he is perhaps also saying to his disciples what Kalidasa said to his wife - "Indeed, there is something very, very special!" For Shri Shankara, the secret of the self-luminous, eternal self, and the consciousness that all is One, attained by meditation, absorption and the fundamental renunciation, was that special thing. For the present writer, even the feelings created by these ideas, pondered upon with some faith, are special enough.

Sadanand Tutakne

The Holy Science by Swami Sri Yukteswar Giri

Swami Sri Yukteswar Giri was the spiritual guru of the famous Paramahansa Yogananda and himself a disciple of Lahiri Mahasaya, who is credited with the rejuvenation of Kriya Yoga in the modern world. Much like Lahiri Mahasaya, Swami Yukteswarji also met the eternal Babaji by chance and it was Babaji who requested him to write a book which would bring out the essential unity between the Christian and Hindu scriptures. Swamiji then wrote a short book named Kaivalyadarshanam in Sanskrit and "The Holy Science" in English. Short the book indeed is - in length, but in depth of knowledge and clarity, it is of an unsurpassable kind. Sri Yukteswar was, according to Paramahansa Yogananda, one of the greatest and completely self-realized masters, who even resurrected himself some time after his death to explain to Swami Yogananda the details of his post-earth work on subtler spiritual planets. 

In the introduction itself, Swami Yukteswarji demonstrates his unsurpassable understanding of astrology by declaring that the book is being written in the 194th year of the Dwapara Yuga - i.e., we are not living in Kali Yuga as mostly believed in by Hindus. Each Yuga (period) is associated with some general level of spiritual development, although individuals can quicken their progress in any period with proper guidance and practice. The Yugas are governed by the Sun's movement around its "dual" over cycles of 24,000 years, and each cycle is split into 4 major types of periods. Additionally, the suns and solar systems also move around the Vishnunabhi, which is supposed to be the seat of the creative power of Brahma in the universe. When the sun (with its solar system) reaches closest to Vishnunabhi, the world reaches the peak of general spiritual development. This age is called Satya Yuga, and lasts for 8/20th of the cycle. For 3/20th of the cycle each before and after Satya Yuga, the world goes into Treta Yuga, in which people in general understand the "divine magnetism" in all electrical forces. Prior to and after this come the Dwapara age, in which man can comprehend electrical forces, but not the higher magnetism or deepest spiritual mysteries (which are known in the Treta and Satya Yugas respectively). The fourth period is Kali Yuga, which happens when the sun is farthest from the Vishnunabhi in its cycle of 24,000 years. This Kali phase lasts for only 2/20th of the cycle, but is the cycle where man in general only knows the grossest physical realities and does not even know the electrical forces well. According to Swamiji, the widespread belief that we are still in Kali Yuga is based on an astrological mis-calculation, and the error happened because when King Yudhishthira retired with his brothers to the forests (presumably other learned courtiers retired with him too), there remained no one with the correct understanding of these details of astrology in the courts. From there on, this error has persisted in the calendars of the Hindus, creating the belief that we are still in Kali Yuga. Actually, we live in Dwapara. 

The book is divided into four sections which are named "The Gospel", "The Goal", "The Procedure" and "The Revelation" respectively. I will not go into all here. However, I would like to mention the short first chapter (The Gospel) with 18 sutras in Sanskrit and simple explanations in English by Swamiji himself. It is a
very conscise, yet very clear exposition of the basic building blocks of the universe. As Swamiji says, we need to understand creation to understand ourselves. Here is the story of this Gospel, or whatever I got of it.

Within the everlasting, complete Brahma (Sat or God), reside the omniscient feeling and love on the one hand (chit) and the source of all power and joy on the other hand (ananda). Ananda creates the four primary ideas - vibration (Aum or Amen), atoms, space and time. Vibration (or the Word), is thus the beginning of creation. It brings the idea of change and time with it. The atoms which result are collectively called Maya (illusion) and individually called Avidya (or ignorance). Have you ever seen a simpler explanation of the term Avidya (ignorance)? It is the idea of division, which typically pulls us away from the source of creation and the creator.

The omniscient love or knowledge aspect (called Kutastha Chaitanya, Purushottama or the Holy Ghost or its reflection - purusha) attracts all of Maya back towards God, but the individualized atoms cannot  fully receive the spiritual light. The spiritualized atom then acquires a polarity - one pole pulling it away from God
and the other pulling it towards. The spiritualized pole is called intelligence (buddhi) and the other is called mind (manas), which contains in itself the extreme idea of separate existence (ego or ahamkara) too.

The spiritualized atom (chitta) has five "aura electricities" (vikaars). As per Swamiji, that there are 5 different electricities is clear from the fact that the 5 sense organs carry only their own kind of impulses. Therefore, there is something different about the currents of sight versus those of sound, say. These 5 electricities constitute the causal body (kaarana sharira) of the purusha. The manifestation of these 5 electricities happens via the three "gunas" or attributes - positive (sattwa), negative (tamas) and neutralizing (rajas).

Therefore there are 15 manifestations of the pancha tattwas as the five electricities are called. Through sattwa, they appear as the sense organs, through tamas, they appear as objects of the five sense organs and through rajas, they appear as the organs of action. These 15 elements, coupled with mind and intelligence as the two poles constitute the subtle body of the purusha. The five objects of senses (called tanmatras) further combine and form the ideas of basic elements, called solids, liquids, fire, gases and ether. Adding chitta (here meaning the power of feeling in the spiritualized atom) and ahankara (ego) to the list and including the 17 elements described above completes the 24 basic principles of creation. These are the 24 elders mentioned in Revelations in the Bible.

The next few sutras mention the seven heavens and the seven "churches" within the body and state that a direct perception of the reality of these subtle aspects can be given to aspirants with the aid of the guru (spiritual teacher) and bhakti yoga (devotion). The chapter is closed by stating that kaivalya (aloneness or freedom) is attained when the oneness of the individual self (aatman) and the universal self (paramaatman) is realized.

Throughout the book, Sri Yukteswarji has quoted from the Bible to support his comments and explanations and to bring out the idea that the essence of these scriptures is actually one. These ideas can be used to further strengthen and deepen our meditations.

Sadanand Tutakne