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Yoga Samhita YOGA SAMHITA By SRI SWAMI SIVANANDA Published By THE DIVINE LIFE SOCIETY P.O. SHIVANANDANAGAR—249 192 Distt. Tehri-Garhwal, U.P., Himalayas, India 1984 SECOND EDITION 1984 (3,000 Copies) ALL RIGHTS RESERVED BY THE DIVINE LIFE TRUST SOCIETY Price : Rs. 40.00 Published by Swami Krishnananda for the'^Divine Life Society, Shivanandanagar, and Printed by Mr. S.P. Jain, at J. Samanta Machinery Co. Pvt Ltd., (Press Division) 14-A, Kamla Nagar, Delhi-110007. PUBLISHERS' PREFACE The book titled 'YOGA SAMHITA\ now coming out of the Press in its Second Edition, is a combined volume of two books from the pen of His Holiness Sri Swami Sivanandaji Maharaj, whose contents were similar in nature, as essays and messages on a variety of themes. This publication may well go as a companion to the other great volume 'BLISS DIVINE', containing similar presentations on a vast area of subjects in Philosophy, Religion and Spiritual Sadhana. The contents of the 'YOGA SAMHITA' form the author's writings on different occasions, and, therefore, touch upon multi- farious aspects of philosophic thought and Yoga practice. The whole collection of themes may look like a veritable dictionary of Yoga philosophy and psychology, though the items are not actually arranged in an alphabetical order. The book will thus be a good introduction, furnishing general information to the reader on the basic principles of spiritual life. Shivanandanagar, 19th January, 1984. THE DIVINE LIFE SOCIETY. CONTENTS Chapter Pa*es Jnana Yoga M4 Inward Path to Liberation 15-31 Bhakti Yoga 32"52 Sankirtan Yoga 53"62 Karma Yoga 63-77 Hatha Yoga 78- Yoga of Synthesis -114 Adhyatma Yoga 115-141 Spiritual Psychology 142-163 Yoga and Its Fruits 164-172 Triumph Over Materialism 173-183 Yoga for Health 184-197 Practical Way to Self-Realisation 198-203 Education 204-215 Jivanmukti and Videhamukti 216-220 Essence of Yoga and Vedanta 221-228 Adhyatma Yoga 229-230 Advaita Yoga 231 Anasakti Yoga 232-233 Ashtanga Bauddha Yoga 234-237 Asparsa Yoga 238-240 Atma Yoga 241-243 Atma-Samyama Yoga 244-246 Bed Pan Yoga 247 Bhagavad Gita Yoga 248-254 Chapter Page Yoga of Devotion 255-258 Brush Yoga 259-266 Dhyana Yoga 267-270 Dynamic Yoga 271-273 Guru Sharana Yoga 274-275 Hamsa or Paramahamsa Yoga 276 Highest Yoga 277-278 Japa Yoga 279-282 Jnana Yoga 283-284 Yoga of Action 285-291 Lambika Yoga 292-293 Laya Yoga 294-296 Likhita Japa Yoga 297-299 Mantra Yoga 300-304 Namaskara Yoga 305 Nada Yoga 306 Nididhyasana Yoga 307-310 Urdhvareta Yoga 311-312 Prakritika Yoga 313 Prapatti Yoga 314 Prema Yoga 315-318 Puma Yoga 319-322 Purna Brahma Yoga 323-325 Raja Yoga 326-335 Samadhi Yoga 336-337 Samatva Yoga 338-340 Sankhya Yoga 341-347 Seva Yoga 348-351 Chapter Page Shoe Cleansing Yoga 352 Sivananda Yoga 353 Sulabha Yoga 354-355 Siva Raja Yoga 356 Svadhyaya Yoga 357-359 Sannyasa Yoga 360-361 Triple Yoga 362-363 Trisula Yoga 3^4 Tantra Yoga 365-367 Visvatma Yoga YOGA SAMHITA FIRST MANDALA JNANA YOGA WISDOM OF THE UPANISHADS Om Om Om Om Om Om OM Om Om Om Om Om Om OM Beloved Atma-Swarup, The wisdom of the sages of yore is found in the Upanishads. They are your richest heritage. There are 108 Upanishads. But ten are the most important — they are the Principal Upanishads, viz., Isa, Kena, Katha, Prasna, Mundaka, Mandukya, Aitereya, Taittiriya, Chhandogya and Brihadaranyaka. Some add two or three more to this list — Kaushitaki, Svetaswatara and Maitrayani — and make the number of Principal Upanishads twelve or thirteen. The Upanishads are so called because they take you nearer to the Reality, they enable you to sit close to the Reality, Truth or Brahman. The Upanishads are the direct revelations of the Truth. Therefore, they are termed Srutis, in contrast with Smritis. These Upanishads were revealed to those Rishis who gave them to us. during their deepest meditations. The Rishis had actually perceived the Truth which they have described in the Upanishads. There- fore, the Upanishads are the fruit of Aparoksha Anubhuti or Direct perception of Truth. Therefore, the Message of the Upanishads is sublime and the Wisdom of the Upanishads is profound and soul-elevating. One Mantra of the Upanishads will do to elevate you to the magni- ficent heights of spiritual glory and Adhyatmik splendour. Isavasyam Idam Sarvam (This universe is indwelt by the Lord); Eko Devah Sarva Bhuteshu Gudhah, Sarvavyapi Sarvabhutan- taratma, Karmadhyakshah Sarvabhutadhivasaha Sakshi Cheta Kevalo Nirgunascha. (The One Lord is hidden in all beings like butter in milk, like electricity in these wires, like the foetus in 2 SIVANANDA YOGA SAMHITA the mother's womb. Though He is all-pervading, and the Only Reality that exists, His presence is not realised by you because your heart is not pure and your intellect is not keen and discri- minating. Drishyate tvagryaya Buddhya Sukshmaya Sukshma- darshibhah. the Atman is perceived only by the pure, keen, subtle and sharp intellect; and the intellect becomes sharp and subtle when it is purified of all worldly Vasanas and Samskaras. But, Paranchi khani Vyatrinat Swayambhuh Tasmat Parang Pasyati Na Antaratman.—the Creator put a little bit of Rajas in the mind of man and therefore it runs outside towards the sensual objects, seeking pleasure there. But, Kaschit Dheerah! —the world is in need of such Dheera Purushas — Pratyagat- mcuuimaikshat Avritta Chakshuh Amritattwamicchan. The spi- ritual hero, the Adhyatmik soldier, turns the gaze within, draws the Indriyas, stills the mind, sharpens the intellect and chanting OM, he meditates upon the Self-effulgent Atman. SOUL-ELEVATING SCRIPTURE The Atman shines by His own light. Na Tatra Suryo Bhati Na Chandra Tarakam Nema Vidyuto Bhanti Kutoyamagnih; Tameva Bhantamanubhati Sarvam, Tasya Bhasa Sarvamidam Vihhati. The sun does not shine there, nor the moon, nor the stars, nor even fire; because He (the Self-effulgent Atman) shines, alJ these shine after Him, they shine in the light borrowed from Him. Such is the glorious nature of the Truth described in the Upani- shads. How elevating — these thoughts ! This Atman is the Source and Root of all things. The Prasna Upanishad says Sa Yatha Vayamsi Vaso Vriksham Sampratish- thante; Evem he vaitasarvam Para Atmani Sampratishthatt. "As birds resort to a tree for a resting place, even so it is to the Supreme Atman that everything here resorts." And further, Esha hi drashta shrota ghrata rasayita mania boddha kanta vljna- natma purushah; \ Sa Pare Akshare Atmani Sampratishthate. "Truly, this seer, toucher, hearer, smeller, taster, thinker, knower, doer, the knowing self, the person, has his abode in the Supreme Imperishable Atman." The universe has the Atman for its basis and reality. One Upanishad is quite sufficient to lead you to Moksha. Study the Mandukya Upanishad. It is said: "Mandukyamekwnß*' JNANA YOGA 3 valam Mumukshunaam Vimuktaye." The one Mandukya Upani- shad is enough for the Liberation of the sincere aspirant. The highest wisdom is given in a succinct manner in that Upanishad. "Na Ant ah Prajnam Na Bahih Prajnam Nobhayatah Prägnant Na Pragnanaghanam Na Pragnam Na Prajnam", — look at the way in which the Upanishad describes the Self, by a series of ne- gations. The Self is beyond definition. To define it is to limit it. Adrishtam (it is unseen), Avyavaharyam (there is no Vyavahara or worldly concern), Agrahyam (it is beyond the grasp of the intellect, mind and senses), Alakshanam (it has no characteristic by which it can be described, because it is the One Absolute that exists), "Ekatma Pratyayasaram, Prapanchopasamam" — and then come a few positive attributes so that the mind may not be completely baffled by this negative description of the Self— Santam Sivam Adwaiiam, Peace, full of all Auspiciousness, and Bliss, One without a second. These Vedantic formulae have a marvellous elevating eflect: "Sivoham, Soham, Satchidananda- swarupoham. Ahamatma Nirakarah Sarvavyapi Swabhavatah"— that is the formula given to us by Lord Dattatreya. How elevating ! THE LAST WORD We have obtained the Four Mahavakyas, the soul-inspiring, illuminating Sentences from the Upanishads only: Parjnanam Brahma (Consciousness is Brahman) from the Aitareyupanishad, A ham Brahmasmi (I am Brahman) from the Brihadaranyaka Upanishad, Tattwamasi (Thou art that) from the Chhandagyo- panishad, and Ay am Atma Brahma (this Self is Brahma) from the Mandukyopanishad. What a grand revelation of the Truth. Tat Awam Asi, that thou art — this is the Last World of the Upanishads. You are not this perishable body, not this mind which, too, has an end when these Vasanas and Samskaras of which it is made are eradicated: but you are the Immortal Satchidananda Atman. Realse this and bei free. How nicely his great Truth is explained in the Upanishads! Uddalaka repeats this Mahavakya nine times, with various illus- trations, for the enlightenment of his son and disciple, Swetaketu. A first class aspirant, endowed with a very high degree of the Sadhana Chatushtaya — Viveka, Vairagya, Shat-Sampat and 4 SIVANANDA YOGA SAMHITA Mumukshuttwa — will realise the Self even when this Maha- vakya is uttered once. But Uddalaka had to» repeat it nine times before Swetaketu could realise the Self. Uddalaka sent his son Swetaketu to a Guru. The boy re- mained with the Guru for twelve years and studied the Vedas. He came back puffed up with the pride of learning. If you have physical beauty, you have two annas of pride; if you are wealthy, you become a little more proud; learning adds two more annas of pride. All these things thicken the veil of egoism; instead of becoming humble, the man of erudition becomes proud and haughty. When Uddalaka saw this, he asked his son: "My child, do you know that by which the Unknown becomes known, the Unseen becomes seen, the Unheard becomes heard, and the Un- thought becomes thought of.
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