YOGI AND HIS DIET

Food alone is the basic need of for living of an ordinary man. But food alone is the hindrance to
progress in the spiritual field. The two contradictory statements will be true when you go to the
details. Here food includes both solids and liquids including water.
Minimal glucose level in the blood is necessary to meet energy for functioning of body with its
systematic organs including brain. But we cannot take glucose straight away all throughout the life.
When we take food to convert into glucose, and other basic nutrients, so much unwanted stuff is being
accumulated in spite of being eliminated through excreta like urine, motion, sweat and breath. In
addition to energy delivered from food, so many intermediate products are being utilized for tissue
building of the body. But there is accumulation of impurities also in the body, which in turn hamper the
regular functioning of all the systems starting from digestion, excretion circulation, respirations and so
on. An ordinary man cant put his brain into this mishap due to lack of knowledge and he wont find
time when he is suffering with miseries. But a spiritual truth seeker will have to peep into his body
about what is happening to him.
Annadoshena Chittasya Kalushyam Sarvada Bhaveth
Kalusheekrutha Chittanam Dharma Samyak Nabhasathe
(Because of food only mind is becoming spoiled and the spoiled mind can never realize God.) Intake of
proper food, proper digestion and proper utilization of energy are fundamental steps to be followed by
a spiritual aspirant.
Hithamu, Mitahmu and Ruthamu are the main principles of diet intake. Hithamu means taking of
pleasing Satvik diet without corrosiveness and balancing with all nutrients. Mithamu means optimum
quantity of diet. Filling stomach with two forth with solids, one forth with liquids, one forth with air for
peristalytic movements of the stomach. Rutham: Timely taking food which encourages the secretion of
digestive enzymes. Our digestion is mainly based on the movements of the sun in the space. It is
maximum when the sun is over the head, I e after noon, because of sun's more intensity of heat. It
will be minimal early in the morning and at the sunset. So, it is preferable to take full meal at mid
noon and Tiffin both in the morning and in the evening.
Just like Sun seen in the space, there is another sun in our stomach, who is called vyswanara or the
Jatharagni or Hiranya Garbha. It is nothing but our prana shakthi alone. An ordinary man depends on
external sun for his digestion where as a yogi increases his jatharagni by his yogam. He can convert
his diet into energy to the maximum possible extent.
Kukshe tishthati yasyannam yogabhyasena jeeryate
(Food in the stomach will be digested by yogabhyasam)
A yogi will start his spiritual progress by observing diet principles.
Godhuma Mudga salyannam Kheerajya bhojanam yoga vrudhikaram
(Wheat preparations, green grams, cow milk and ghee are helpful and energetic for yogam)
Regarding water intake, most of the people and yogis fail here. Most of the medical practitioners of
allopathy, naturopathy advocate to take more water and impress the patients and sadhakas also that
intake of more water will clean away all the impurities through urine and sweat. For a lay man it looks
genuine, but there is unseen danger lurking inside the body i.e accumulation of more water in the
body.
How more water accumulates? and what is the danger out of it?

Water requirements depends upon so many factors. More water is necessary in

1.

Hot atmosphere

2.

Excess body strain in agricultural labourers, workers and sportsmen

3.

Pregnancy

4.

Children

5.

Diarrhea

6.

Constipation due to various reasons

7.

Spicy food and fatty food intake.

In rest of the other than these conditions, water intake may be minimum. In these conditions two and
half litres of water per day is enough, which includes liquid food also.
God has given thirst and appetite according to the need of water and diet. We can fulfill them
accordingly. But irrespective of conditions prevailing and irrespective of thirst and appetite most of the
people have got a notion that more water intake will encourage more digestion and more filtration
through kidneys. Before contradicting this statement we have to explain in detail.
Suppose if you put some dry firewood into a stove, you will get very good flame without leaving any
residue. But if you put some wet fire wood into the same stove, you will get smoke and no proper
flame. We get smoke due to water content in the fire wood. The smoke contains impurities like carbon
dioxide, carbon monoxide, water vapour, etc. so, water is the main cause for the improper ignition and
production of impurities. Likewise, we have got stomach which is both stove and cooker also. When
the food is being cooked in a pan or cooker, if you pour more water in the middle, the curry will be
spoiled in its taste and fuel consumption will be more. Beneath the liver, we have got gall bladder, the
very purpose of which is to concentrate the bile 100 times than the normal bile. So, Gods intention is
that for proper digestion of fat, concentrated bile is necessary for which he created gallbladder. But
contrary to this, if we go on taking more water, irrespective of need and timings, the digestion will be
impaired and at the same time we get more impurities just like co2, co, etc in the smoke. These
impurities are acids, which in turn increase thirst, which in turn requires more water. So, more intake
of water will lead to formation of impurities and ultimately thirst for further more intake of water. This
is the vicious cycle. If you enter into this dangerous vicious cycle, the blood becomes more and more
acidic and ultimately the energy delivered out of food will be little and food and water intake will be
more. Most of the people are entering into this cycle. They themselves and others who are observing
them also become sarcastic that "we are very weak in spite of taking more food and water".
If you observe from a distance, that most of the obese and fatty persons will be going on taking more
water in spite of being drowned with sweat and more urination. They are the persons who say that
we are weak inspite of taking more food and water.
With the above findings, we have to say that our digestion of food is by the concentration of enzymes
(jatharagni) but not by diluting them with more water. This is the reason why the persons who are
dieting are not in a position to reduce their weight because they are not limiting their water intake.
A person who is doing correct pranayama can control thirst first by his gushing of more blood to
hypothalamus in the brain, thereby reducing, inhibiting of the thirst centre. The first and foremost
experience of a yogi is that sudden reduction in thirst but more urination because of his more blood
circulation to the kidneys. This will result in reduction of weight (less thirst and more urination) and
becomes slimmer and energetic because he is driving out all impurities. So, yogi alone can reduce

thirst and appetite also. Though not a yogi, at least one should not enter into the vicious cycle by
taking more water. Why I am impressing on this point is that water intake is necessary for the body,
but at the same time first we should keep it in mind that water accumulates more than we excrete due
to improper digestion with acid formation by intake of more water.
Regarding diet intake by a yogi, the diet should be always hot and freshly prepared, which will yield
more energy and it will helpful to his yoga also. The body should be always kept warm by taking hot
liquids alone. For a beginner, there should be a gap of minimum for 2 hours between food and
sadhana. A yogi should see that minimum food is necessary and in due course of time his food intake
itself is a hindrance for his sadhana when his sadhana is progressing.
na tasya rogo na jara na mrtyuh
praptasya yogagnimayam sariram
(svetasvatara upanishad)
sarvo yogagnina deho hyajadah sokavarjitah
jadastu parthivo jneyo hyapakvo duhkhado bhavet
(Yoga Shikhopanishad)

YOGAM IS MOST IMPORTANT SERVICE

Everybody wants health, peace of mind and mental enlightment. Man is trying since a long time to
achieve these goals. He could succeed to some extent by taking good balanced diet, by taking
medicines from all branches like Allopathy, Ayurveda, Homeopathy and so on, by performing some
rituals and also by adopting some devotional methods. Since ages, so many wisdom founders and
truth seekers did their penance (tapas) and spread out their experiences among the human society. All
the prophets or pioneers of all Religions have concluded that deficiency or lack of mental energy is the
root cause for ill health, mental agony and imbalanced existence in the society. They announced the
remedy that increasing of mental energy by churning of ones own life force which is otherwise called
Pranayamam or Yogam is the only remedy that can rectify the individual and society.
So teaching Yogam or Pranayamam becomes the best and stands the top most service among all the
services which are being rendered to the society. But unfortunately so many unreliable, unscientific
perverted processes have taken upper hand naming as Yoga. The ancient scientifically proven method
of Pranayama is there with the great masters called Sadgurus. They always correlate their experiences
with ancient scriptures like Bhagavad Geetha, Upanishads, Bible, Quran etc. Thats why they were
used to be respected by the kings and rulers since a long time.
His Holiness Sri Swamy Ramananda Paramahamsa, who is our master, is one of those Sadgurus. He
did his penance (tapas) for several years in the caves, where snakes used to crawl around his body.
He was named as Pamula Swamy (swamy of snakes). He taught us this Pranayama and stood as an
example for the great Prophets and Rishis of the ancient.
Our master used to say that the process that which generates mental energy is Yogam. If you rub the
palms outside you will get heat. This is physical heat. Similarly if you want to get mental energy, you
churn your life force inside your body. All the impurities of the body and mind will be burnt by
generating heat inside thereby getting Sound Mind in a Sound Body. So to cure all the diseases both
body and mind, Yogam (Pranayamam) is the only method amongst all other remedies. Our Sadguru
attained Maha Samadhi in 1993. In continuation, we have cured so many diseases like Blood Pressure
(Hypertension), Diabetes, Asthma, Paralysis, Heart Failures and so many Psychological problems by
this Yogam. This type of service is the most reliable and permanent remedy and this service is selfless
and charitable.

This type of cult is unique and rarely available in the society as in Y.S.S (Yogoda Satsang Society of
India) in North India and as our Siddha Yogam in South India. This Yogam is very easy to practice and
yields fruitful results immediately by improving health and mental well being. The same Yogam was
practiced by Lord Sri Krishna, Jesus Christ, Mohammad Nabi, Shiridi Sai Baba, Yogi Vemana, Potuluri
Veera Brahmam, Adi Sankaracharya, Swamy Sivananda Paramahamsa and our master Sri Swamy
Ramananda Paramahamsa. So it is our primary responsibility to establish the ancient reliable cult and
condemn the other unwanted cults in the society.

THE SCIENCE OF YOGAM

Everybody agrees that Yoga is superior to all in all walks of life. Even doctors of all branches of
medicine will prefer to practice Yoga, when they could not eradicate the diseases. Even though they do
not know about what is Yoga, they have got much regards towards Yoga, in spite of latest innovations
in modern medicine. Ancient medicines like Ayurveda, Naturopathy and others were also incorporated
by Yoga. Yoga is part and parcel of those medicines. But nowadays the word YOGA is injudiciously
used for Yogasanas alone which are various postural exercises, also designed by ancient rishis. Here
the word Yoga is meant for YOGAM, a supreme state of well being, which can only be achieved by
controlling of ones own life force (vital force) and mind. These two spiritual forces can be got at one
point in the brain by steady and continuous practice of Pranayama, taught by a learned spiritual
master (GURU) following other seven principles of Ashtanga Yoga (YAMA, NIYAMA, ASANA,
(PRANAYAMA), PRATHYAHARA, DHARANA, DHYANA & SAMADHI). The Ashtanga Yoga is the main
principle effort to achieve the spiritual practical knowledge which in turn leads to Moksha (Liberation).
This Yogam is otherwise called as union between the individual soul (Jeevatma) and the Universal
spirit (Paramatma). Due to lack of practical spiritual knowledge, the individual self is delusively
separated from the universal self. Spiritual knowledge and material worldly knowledge are quite
distinct and opposite to each other.
Knowledge is evolved out of mind only. But the mind is both matter and immater too. Material part is
always nourished by material food and this part gives rise to bodily and worldly sense and knowledge.
The other immater or spiritual part is a homogenous (uniform throughout) substance of the universal
spirit. If you remove or burn the material part of mind, the individual finite sense of body and world
will vanish and realise practically that the individual is nothing but the universal paramatma or
Brahman, as he is remained with spiritual part alone.
Yogam will burn out the material part of the mind by Yogagni that is evolved during pranayama. It is a
unique exercise dealing with vital force (life energy) or Prana which is responsible for all vital activities
of the body including respirations. The mind is oscillating or flickering with innumerable no of thoughts
due to movement of the vital force (Prana) in the form of respirations. One should understand that
there is a direct relationship between mind and vital force. The respirations will be more speedy and
irregular when the mind is wavering and they will be quiet slow and deep when the mind is happy. If
you can regulate and make the respirations slow, your mind can also be made slower and happier.
Mind is like a flame flickering due to air currents. We have nothing to do with the flame but with the
air currents. Our respirations are air currents always disturbing the calm and quiet mind. When it is
still, it is full of divine light, divine energy, divine knowledge and divine happiness. All these four divine
qualities of mind are being gradually minimised due to its vibrations provoked by downward
respirations. So concentration of mind is otherwise called still mind, which can be got at by controlling
of respirations.

How to control the respirations?

How are they at present?

In every living being, there are two phases of respirations i.e. Inspiration and Expiration. Inspiration is
in drawing of external air into the lungs and also elevating the chest cage upwards. Expiration is

expelling the air from the lungs to outside along with downward movement of the thoracic cage.
Inspiration is more active process and we have to make some effort to draw the air. Expiration is more
passive process and does not require much effort to expel the air. This is common to all the living
beings and we conclude that they are natural. If you observe with common sense, these two
inspiration and expirations are quiet distinct and separate during wakeful state, dreamful state and
deep sleep in their length, time and number per minute. Expiration is more predominant than
inspiration during these three states and it will be much more predominant when you go from wakeful
to deep sleeper state and knowledge also impairs (lessens) proportionately from wakeful to deep
sleep.
Normally the respirations will be 15 per minute (12 18) in a so called healthy individual.
During inspiration, we draw air from 8 inches (20 cms)
During Expiration we expel air up to 12 inches (30 cms)
In every respiratory cycle, there is 4 inches difference. That means, we are loosing more energy to
expel air up to 4 inches during expiration or otherwise we are consuming more energy to in draw air
up to 4 inches during inspiration.
Likewise per minute 15x4

= 60 inches or 15x10=150 [centimeters]

Per hour 60x15x4

= 900x4 = 3600 inches

Per day 24x60x15x4

= 24x900x4 = 86400 inches

This amount of energy, which we are loosing, is not mere calories of heat evolved from food, but, this
is divine energy, divine knowledge, divine light, and divine happiness

Mere food cannot compensate to recoup the [four] qualities of divine power.
During sleep including dream the expiration will be up to 24 inches from the tip of the nose. And
during inspiration, it is from much less than 8 inches. During sexual conjugation, the expiration may
go up to 72 inches. It indicates energy loss is more during sexual conjugation. This is the reason why,
to get SPIRITUAL KNOWLEDGE we have to observe celibacy [BRAHMACHARYAM]. If it is not possible,
at least reduce the number of sexual meets. Senility [becoming old] will approach us very rapidly due
to loss vital energy but doctors wont give much importance to this loss of semen and believe that
semen [suklam] is one of the secretions.
During childhood, we will be more active. Brain accuracy, remembering capacity also will be much
higher. As days pass on, these qualities of knowledge will be reduced due to continuous loss of divine
power through expirations. Even though it is happening in every individual no body could understand
this reason for this change. The reason behind is continuous loss of Divine knowledge. This can be
understood by practical demonstration. The energy loss can be controlled or more energy can be
generated by reversing the respiratory process i.e. by increasing the inspiration and reducing
expiration. Increasing inspiratory phase is called AYAMA [LENGTHENING OF INSPIRATION].
PRANA+AYAMA is PRANAYAMA. Increase of inspiration is called PRANAYAMA. During this process, the
breath is caught hold off voluntarily Churn the life force by upward and downward movement of
respirations. HEAT is generated, but it is not allowed to exhaust outside because inspiration is
becoming lengthier than expiration. This is just reverse to the normal respiration. When there is
respiratory reserve energy, the cardiac reserve [Heart] energy also will be there in proportionate to
the respiratory reserve. The heart will be strengthened and the cardiac output will be more. As the
circulatory process is becoming speedy and much easier, all other vital organs including liver, kidneys,
brain and intestines the hormonal glands will function perfectly well. The vitality of each and every
individual cell will be magnified and perfect.
Every Disease is PSYCHO-SOMATIC. PSYCHO means MIND and SOMA means BODY. We are trying to
treat the bodily part of the disease leaving alone the psychic part. Unless, we treat these two aspects
the disease, we cannot completely eradicate it. Disease is occurring due to sluggish blood circulation
to that part of the body. Slow blood circulation results in accumulation of secretions and phlegm which
are responsible for infections and chronic non communicable diseases like DIABETES, HIGH BLOOD
PRESSURE PARALYSIS, BRONCHIAL ASTHMA, loss of MEMORY, ARTHRITIS and so on
In our body there are two types of nervous systems.1 ONE is Central nervous system which is
voluntary part is under control of the mind 2 the other is Autonomous nervous system which is
involuntary is not under the control of the mind. The autonomous nervous system is again divided into
SYMPATHETIC and PARA SYMPATHETIC parts. In YOGIC anatomy, the sympathetic is PINGALA NADI or
SURYA NADI which is on the right side of the spinal column and it evolves heat by secreting Adrenaline
and NOR ADRENALINE. The parasympathetic is IDA NADI or CHANDRA NADI, which is on left side of
the spinal cord and through this nadi, Acetylcholine secretes which keeps the body cold. The
autonomous nervous system has got its controlling center at the HYPOTHALAMUS the brain, which is
above the pituitary gland and below the Thalamus It can be externally located at the center and in
between the eye-brows.
The blood circulation to the brain and the body will never be uniform. It is under influence of the
autonomous nervous system. The imbalance between IDA and PINGALA NADIS is being expressed
outside by the air passage through nostrils.

When the sympathetic nervous system [Pingala] predominant, the

right side nostril will open, blocking the left nostril. It indicates the
left half of the brain [Left hemisphere] is getting more blood
supply when compared to right side. Nostrils will be opened [air
passes through] contra lateral [opposite side] to the blood supply
of the brain hemisphere.
When Ida nadi is predominant, just opposite things happens.
These two nadis will be quite distant and separate as per the vital
energy loss.
These two nadis will come closer and closer and equalize the
imbalance when the energy loss is recouped by Yogam
[Pranayamam] they will become one with SUSHUMNA [SPINAL
CANAL] when the inspiratory phase is dragged up to
Hypothalamus. Death occurs, when the vital energy [Prana]
passes out through the last expiration is EXPIRED.
When the vital Prana is dragged up by Pranayama, every minute
nerve, blood capillary will be quite clean and full of energy. The
brain and the body will be fully saturated with oxygen thereby
resulting SOUND HEALTH

i.e. SOUND BODY with SOUND MIND. Here oxygen is not the external atmospheric oxygen. It is Divine
Prana, which is responsible for respirations. The heart and lungs function perfectly well according to
oxygen saturation, and their movement will cease, when the entire body is fully saturated with
oxygen. This is called Samadhi. Here Samadhi is different from Death.
In Death, the life force [prana sakti] goes outside the body through last expiration [EXPIRED] whereas
in Samadhi, the life is there inside the body with the last inspiration keeping the life force at
BHRUMADHYAM inwardly, drawing life through the central canal of the spinal cord, floor of the fourth
ventricle in medulla oblongata, aqueduct of SYLVIOUS and finally settles in Third ventricle as DIVINE
LIGHT getting relieved of the body sense and world. This is called SALVATION or MUKTI [devoid of
bondage].
So a YOGI alone can get MOKSHA by doing PRANAYAMA [YOGAM], none else can.
NOTE: IDA and PINGALA Nadis are subtle [micro] channels of vital energy and they are channels of
subtle body [sukshma deham]. They can not be seen with the naked eye. A YOGI can practically feel
them.
PRANAYAMA is misunderstood and most of the people are practicing it by closing the right and left
nostrils with fingers alternatively and drawing external air into the lungs through the opposite side of
the nostril. This is only an external NADI SODHANA but TRUE PRANAYAMA is an inner process, without
touching the nose with the fingers. This is the churning of internal vital force making it finer and finer
and it becomes purified as DIVINE LIGHT. During practice of Pranayama we get sound which is called
as OM [AUM] and we get heat which is YOGAGNI by which all the impurities will be burnt resulting
SOUND MIND in a SOUND BODY. So both the PSYCHIC and SOMATIC parts of the disease are dealt
with by YOGAM. Therefore a Yogi alone can get perfect health and spiritual knowledge reaching the
goal i.e. SALVATION [MUKTI].

WITHOUT YOGAMNO ENERGY, WITHOUT ENERGYNO SALVATION

God is an everlasting Supreme Energy. This Supreme Energy is only light. Space is the basis for the
light. So, space and light is God. In Vedas, it is termed as Chidakasa (Chith + Akasa = Light +
Space). Chidakasa is invisible to the naked eye and imperceivable to the material mind. The whole
Universe is embedded in this Supreme Energy. Whatever energy, we visualize or perceive is only
material energy and it is a limited one. Every action is the result of combination between two
energies, namely Mental Energy and Supreme Energy. Mental Energy functions with the contact of all
pervading Supreme Energy. It is just like an electric motor functioning. Motor is like our mind, works
with the contact of electricity like Supreme Energy. Even though the source is there, the motor cannot
work or works improperly, when there is something wrong in its system. So, what all got to be
repaired is only the motor but not the electricity in the wire. Likewise, only our mind is to be purified
by ourselves, but it is not the duty of God, Supreme Energy.
The mind is getting impure due to lack of energy or due to deficit of energy. This limited energy
cannot realise or be in communion with the unlimited Supreme Energy, like the muddy impure river
water cannot be merged in the pure sea water at its destination. So, lack of mental energy is the
exact cause for isolation from the universal energy or creating individuality terming as Jeeva
(Aham or I) and it becomes one-with Eswara by intensifying the mental energy to that extent of
Supreme Energy
How to intensify our mental energy? Energy always exhibits out, when there is friction or churning. We
get energy by churning butter milk. Similarly, the mind being inseparable with the vital force (Prana
Sakti), which is in the form of Vayu, the mental energy can be magnified or exemplified to that of
extent of Supreme Energy by simply churning our vital force. This internal churning process of our
vital force in Vedas termed as Pranayama or Yogam and the heat so evolved during this effort
termed as Yogagni or Pranagni. The Yogagni burns out, all the matter in the mind and the body
and becomes one-with Atman, the Supreme Energy.
So, it is evident that no other way or method, that can elicit mental energy to get salvation. The
means described for salvation as Bhakti, Dhyana, Gnana and Karmayoga cannot be achieved without
Yogam. This Yogam was symbolified in puranas as Kaleeya Mardhana by Lord Sri Krishna, Dance of
Nataraj Sivathandava in Kailasa and the Churning of milky ocean between Rakshasas and Devatas
(Kshira sagara madhanam).
It is said that physiologically or anatomically the brain could be divided into three parts. Of these, the
rear (back) two-thirds portion functions to an extent. The important front portion (frontal lobe) is lying
inactive. This front area is the spiritual brain. The cause for its dullness or weakness is the scanty
supply of pure blood. i.e. lack of energy. To awaken or activate or excite the spiritual brain from its
dormant mood, Pranayama gushing process is vitally essential. When the development of brain is thus
obtained, the real Third-eye of Knowledge is knocked open.
Pranayama is misunderstood and many perverted means have been put forth to the world. It is not
breathing exercise, Breathings exercise means we are taking much more quantity of external air into
lungs, keeping there for some time and expelling the same to outside, thus increasing the lung
capacity. This is a voluntary effort without dealing with the life force inside. With this, there cannot be
any brain improvement, as there is no actual churning of vital force to elicit mental energy initially,
there will be physical improvement to some extent, later on it results in many diseases like
indigestion, constant headache etc due to imbalanced and unsaturated blood circulation into both
sides of the brain.
Then what is Pranayama?
Pranayama is coined out of two words Prana + Ayama. Prana is the life force, which is responsible
for respirations, blood circulation and every action in our body. Ayama means extending or
lengthening. Prana has taken its origin from Buddhi cell, anatomically situated at Medulla Oblongata,
at a level of central point between the eyebrows. It has trickled down to the heart level and is divided
into two forces, namely Prana and Apana. Prana is the heat form, always tries to go up to reach its
original birth place in the brain. But Apana, the gravitational force always pulls down the Prana, which

is going up. The inspiration is taking place due to Prana by pulling up the two domes of diaphragm and
the rib cage of the thorax, thereby opening the lungs to take external air inside. Apana sakti pulls
down prana sakti, thereby reverse action takes place, which is responsible for expiration. If we churn
these two opposite forces by up and down movements, heat or energy will be created, Apana sakti
gradually weakens and ultimately merges in Prana above. Then Prana, which is the active energy and
heat form goes to the Buddhi cell and merges there in Atman (Supreme Energy). So, the process or
effort to extend or lengthen Prana sakti from the heart level up to Buddhi cell as is Pranayama. As
Prana goes up gradually, the movements of diaphragm and thoracic cage cease and ultimately no
respirations or heart beating. When Prana sakti merges in Atman in the Buddhi cell, thereby declaring
no death and it is the state of Samadhi. It is the ultimate goal.
PHYSIOLOGY OF PRANAYAMAM
Unless you know thoroughly about Pranayama, you cannot do it correctly, and ultimately you dont
know where you are.
I (Sri Guruji) being a doctor, who studied anatomy and physiology of the body, I got the privilege of
imparting all of you the knowledge about yogam both medically and spiritually with practice of
pranayama and medical background.
Our respirations, heartbeat, digestion, excretion, tissue metabolism and mental functions are taking
place mainly with help of glucose and oxygen. Externally a man is said to be living during sleep also
by observing his respiratory movements of the chest. We take food for glucose and others and we take
breathing for oxygen. Assuming that we can take oxygen from the atmospheric air, which is naturally
available, we are concentrating only on food to maintain glucose in the blood but paradoxically we are
dying out due to lack of oxygen, by gasping respirations inspite of being availability of plenty of food.
As a man, who is born with discrimination power, when compared to an animal, we should make it a
point that oxygen is as much important as food and it also to be maintained by making a special effort
without leaving respirations to their natural course.
How are our respirations?
Normally we take respirations 12 to 18 per minute, the average being 15. In every respiratory cycle,
the inspiratory phase is active (difficulty in breathing) and expiratory phase is passive (easily exhaling
out).
When we breathe in (inspiration) there is some resistance, which is influencing not to take air freely
inwards and upwards. That resistance is the force of gravity at the umbilicus. This is called Apanam.
Bhooloko nabhi desasthu
(Earth gravity is at the umbilicus)
There is some dead space in the two membranes of pleural cavity (visceral & parietal) ensheathing the
lungs. This dead space contains vacuum or negative pressure which is responsible for in drawing of
external air in to the lungs. This is called Prana. Our inspiration by Prana and expiration by Apana
are the two opposite forces acting on respirations.
The negative pressure in the pleural cavity (around the lungs) is again being neutralized by two forces.
1.

By drawing external air into the lungs expanding thoracic cage with the help of diaphragm and
rib muscles.

2.

By sucking the impure blood (venous) from the peripheries i.e. legs, hands, abdomen, head
and neck. This blood first will go to the heart and then to the lungs.

The above two forces are subjected to change and inter-convertible depending upon their dominance.
For example, during death, number 1 is predominant than number 2. But in pranayama, number 2 is
more predominant than number 1..
How our respirations would be in Pranayama?
This negative pressure will be increased during Pranayama by 1. trapping the external air entry not to
allow freely into the lungs and 2. increasing peripheral venous return to the lungs. In Pranayama
during the phase of PURAKA, the above pressure changes will happen. Where as in RECHAKA, just
reverse things happens i.e., increased pressure over the cardiac output but the air in the lungs will not
go freely outside in to the atmosphere. So during Puraka Pranayama, there will be trapping of the
external not to go freely in to the lungs thereby getting friction evolving sound. During Rechaka
Pranayama, the air will not go out freely thereby getting friction evolving sound. So, we get sound
both in inspiratory Puraka and expiratory Rechaka phases.
Simultaneously, the blood flow from the peripheral parts to the heart and lungs and from there to
periphery will be very much increased. During this process, not only the speed of blood circulation, but
also the thickness (viscosity) of blood is reduced (as the solutes of the blood will be dissolved due to
heat), so that every nook and corner of the body will get thorough blood supply. The respiratory rate
per minute also will be reduced gradually from 15 to 2 or 3 per minute. Even for a beginner, it will be
reduced to 5 or 6 during the practice of Pranayama. The life span will be increased in proportionate to
the reduction of respiratory rate.
When the brain, liver, kidney and all other parts are getting enormous oxygen saturated blood, each
and every cell will function perfectly, so that sound health for the bodily part and sound mind for the
brain will be achieved simultaneously by Pranayama. Here churning of life force means thorough blood
circulation by reducing external air entry and increasing peripheral venous return, oxygen is nothing
but heat (Pranagni) which is evolved out of food and life force inside. Vital energy is the oxygen but
not the external oxygen from the air. Oxygen saturation means, subtle energy derived during
Pranayama. One may misunderstand that when we are reducing the external air entry, we get
suffocated and we may be devoid of oxygen. This is not so in Pranayama, we get enormous heat and
energy and ultimately divine light will be tangibly seen in Brumadhyam i.e. at the centre of the eye
brows.
By doing up and down churning movements of respirations every minute nerve and minute blood
capillary will be cleaned out, thereby washing out unnecessary fat, excess water and impurities like
urea, uric acid and creatinine through kidneys. A Yogi becomes thin and energetic and his body will be
full of divine light instead of being inert fleshy body made of group muscles and bones.
Thine eye is single, thy body is full of light
Thine eye is evil, thy body is full of darkness.
Luke 11:34
In our body blood filtration is taking place in two places; one is kidney and the other is brain.
Everybody knows that the kidney is filtering point, but in brain also it is being done.
Our brain has got three covering layers called membranes. 1.Dura mater 2.Arachnoid mater 3.Pia
mater from outer to inner aspect respectively. Between the 2nd and 3rd layers, there is sub-arachnoid
space, in which, the cerebrospinal fluid from the brain is absorbed through arachnoid villi (finger like
parts). In the brain, there are shells like cavities called ventricles. There are 4 ventricles i.e. first,
second, third and fourth ventricles. In the ventricles, especially in 1st and 2nd, there are bunches of
collective small blood vessels called choroid plexus. Through these plexuses, the blood in the brain is
filtered as cerebro-spinal fluid, a watery liquid containing glucose, protein, salts and impurities etc.
This cerebro-spinal fluid will be circulating in the ventricles, sub arachnoid space of both brain and
spinal cord. During Pranayama, the cerebro-spinal fluid formation from blood and its absorption in the

blood will take place very speedily so that the impurities will be ultimately filtered through kidneys. A
yogi will throw away all his impurities from brain and getting fresh oxygenated blood into his brain
Normally in an ordinary human being, the brain is functioning to some extent leaving alone the front
portion (pre-frontal cortex) lying in a dormant mood due to scanty blood supply to this part of the
brain (spiritual brain). Limited knowledge is according to limited functioning of the spiritual brain.
When all the nerve cells (Betz cells) and nerves are getting enough saturated blood supply, all the cells
get stimulated and that yogi gets intuitive power and he practically experiences that he is the all
pervasive supreme Brahman but not as a fleshy body made of bones and muscles. He gets liberated
from the body while he is alive. He is called Jeevan mukta. He becomes Videha mukta, when every
vital function ceases, burning out all seeds of the world.
YOGA VS YOGAM
First of all, let us differentiate between Yoga and Yogam. Now a days the word YOGA is mostly used
for yogam also. YOGAM is a supreme state of well being, which is a state of reunion between
individual Soul (Jeevatma) and universal spirit (Paramatma). To achieve this we have to make an
effort, which is systematic and scientific. With this, the individual soul gets liberated from worldly and
bodily miseries thereby uniting again with the original Paramatma, calling it as Salvation. (Mukti or
Moksha). In fact, this is not reunion, but it is getting rid of from the untrue world and becoming
Brahman as it was. This could be achieved by practical wisdom or knowledge derived out of doing
Pranayama. Pranayama is otherwise called Yogabhyasam, basically which is the important effort
among other 7 parts of Ashtanga Yogam.
Yogat sanjayathe Jnanam
(Knowledge is born out of Yogam)
(Trisikha brahmanopanishad)
Nahi Jnanena sadrusham pavitram iha vidyate
Tat swayam yoga samsiddhaha kalen atmani vindathi
(Bhagavad-Gita 4th chapter)
This is very confidential and it is the topmost of all the spiritual practices.
Rajavidya Raja Guhyam
(Bhagavad-Gita 9th chapter)
This confidential Yogam should be taught by a learned Guru (preceptor), who should be well versed
with both theory and practice.
Tadviddhi pranipatena pariprasnena sevaya
Upadekhyanthe te jnanam, jnaninaha tattva darsinaha
(Bhagavad-Gita 4th chapter)
Yasyadeve parabhakthihi yadha deve tadha gurau,
tasyeyte kadhita hyardhaha prakasnte mahatmanaha
(Swethaswetharopanishad)
So, a truth seeker fundamentally should have devotion towards God and Guru. This relationship is an
everlasting for births together, if not achieved in this birth and Yogam should be continuously practiced
for hours together.
Tasmat sarveshu kaleshu yoga yuktobhavarjuna
(Bhagavad-Gita 8th chapter)

Whereas the word Yoga is injudiciously used for Yogam as a physical postural exercise (Yogasanas)
along with external nadi sodhana using the finger tips to close and open the external nostrils
alternatively drawing external atmospheric air. Mind you, this so called Yoga is quite distinct and
different from internal pranayama, which is real Yogam.
In order to distinguish between these two, we should have a clear cut Idea about Pranam (vital force).
We believe that we are living and our body physiology is carried out by external atmospheric oxygen
which is 20.1% in the air. CO2 and O2 exchange is being taken place in the alveoli of lungs. This
oxygen is always available throughout the ages of time, but yet we are dying. If you keep two bodies
aside on the ground, i.e. one dead body and another living body which is in deep sleep. For both the
bodies oxygen is available in the atmospheric air. Living body which is in deep sleep is effortlessly
taking the air, where as the dead body cannot take it. Why? The reason being that, there should be
another force that is present in the living body, which is responsible for in drawing of external
atmospheric air, which is lacking in dead body. This in-drawing or sucking force is Pranam or Vital
Force.
This Pranam is quite distinct from atmospheric oxygen, being an inorganic gas which can be collected
in cylinder where as we cannot collect the Vital Pranam which is there in the body. This internal vital
pranam is being regularly exhausted outside through our expiration. In every living being, the
expiration is more predominant than inspiration. Even in a healthy individual, the inspiration is 8
(inches) i.e. taking external air from 8 inches and expiration is 12 (inches) i.e. expelling air from
lungs to outside. It indicates that some extra force (4inches) is driven out during every expiration.
That extra force is Vital prana sakti, which when continuously driven out, death takes place and we
call it as EXPIRED. This indicates that there is no inspiration because there is no in-drawing force
inside the body.
So, it is our duty to see that the in drawing vital force is not thrown out side during expiration. This
can be achieved by reversing the respirations i.e increasing the length of inspiration and reducing the
length of expiration. If you churn the vital force by catching the respiratory movements in opposite
directions, you will get sound and heat due to friction.
Guruvakyat sushumnayam viparito bhavej japah
(Yoga Shikhopanishad)
Ulat pavan ka tokar mara
(H H Sri Shyamacharana Lahiri)
The heat evolved during this process will dissolve and burn the impurities, thereby reducing the
heaviness (gravity) at the umbilicus and lower part of abdomen i.e. anus. When the heaviness is
reduced, the inspiration will be much easier and it will be prolonged in phase and time.
This upward increased phase of inspiration is Pranayama which is coined out of Prana + Ayama.
Ayama means increasing or lengthening. So Pranayama is lengthening of ones own inspiration by
churning of ones own life force, which is inside. So, Pranayama is purely an internal process, which in
no way connected with external atmospheric air.
Since we are taking respirations with the external atmospheric air, this communication will be
gradually reduced proportionately to the increased inspiratory phase and at one stage there wont be
any communication with the exterior, which is called Samadhi. During pranayama, not only the vital
force is concentrated, but also the divine knowledge, divine light, and divine happiness.
So, I want to make it clear, that during Pranayama the mind and Vital Prana Sakti are becoming one
and are going deeper and deeper into interior of the body, the so called BUDDHI GUHA. Anatomically,
we can say that the life force goes upwards through the central canal of the spinal cord, Fourth
ventricle of Medulla Oblongata, Aqueduct of Sylvious and finally after passing into the Third Ventricle

of the brain, which is situated at the level of eye brows externally, behind the pituitary and
hypothalamus and in front of Pineal gland internally. During this process, enormous heat and mental
energy is generated, which will evolve spiritual wisdom or knowledge, only through which the yogi can
practically understand that I am Brahman (Aham Brahmasmi).
Without knowing the practical aspect of Pranayama, most of the people are taking much more external
air. Basing on this only external nadi sodhana is taken place by using finger tips on to the nose. If you
churn out or rub your palms outside, you will get physical energy. Likewise if you churn inside, you get
mental energy. Due to friction, the sound which we are getting is Om. Where as in all external nadi
sodhanas, you are not at all getting any sound. The process that which generates mental energy is
Pranayama or Yogam where as the external efforts are called as Yoga. Yoga is for health and yogam
is for both perfect health and salvation.
One thing I want to make it clear, that I am not discouraging or criticizing external nadi sodhana and
yogasanas. They are also helpful but at the same time we should know that there is purely an internal
Pranayama which will clean all the 72,000 nerves in the body.
We can compare the ordinary bodily exercise as positive degree Yogasanas & external nadi sodhana as
comparative degree and internal Pranayama as superlative degree which can only be the resort for
salvation.
This internal Pranayama is very easy to practice when compared with other spiritual practices provided
if it initiated by learned Guru, who can clarify all doubts and who can convince the subject scientifically
correlating with ancient scriptures like Bhagavad-Gita & Upanishads.

KARMA YOGA & BHAKTHI YOGA

Are Karma Yoga, Bhakti Yoga and Jnana Yoga separate OR one and the same?
To conclude about them, we should know their meanings and also their references in the scriptures.
Karma means action. Without movement of mind, you cannot do any action. Mind cant move, without
the movement of life force (pranam)
Chit spandanam bhavati karma
(Yoga vasishtam)
When the mind comes out is called Karma, when the same mind goes in is called Karma yoga
Bandhanam manaso nityam Karmayogassauchchyate
(Trisikha Brahmanopanishad)
Pravrittincha nivrittincha dwividham karma vaidikam
(Manusmruthi)
Outward action is Karma (Pravruthi), Inward action is Karma yoga (Nivruthi). That means the prana
sakti, when it becomes motionless by Pranayamam is called Karma yogam. So Pranayamam alone is
karma yogam. But unfortunately all outward actions are mis-interpreted as karma yogam.

Bhakti means love. One will have utmost love and affection towards his life (pranam) only than
anything else in this universe. Suppose when his wife or family members (the so called dear ones) fall
into the well, he wont jump into the well for rescue.
Initially we will have bahya bhakti towards external deities, but later on we enter into a stage of
Ananya Bhakti i.e., praying God within ourselves. Finally we will land in Ekantha Bhakti where we
remain alone with love. This is
Svasva rupanu sandhanam bhakti rityabhideeyate
(Viveka chudamani)
To go inside, we have to catch hold of our life force (prana vayu) only. So, ultimately Bhakti cannot be
achieved without Yogam and hence it is called Bhakti Yogam.
Jnanam is of two types. One is theory (Jnanam) and the other practical (Vijnanam). Theoretical
knowledge is to know about God, indirectly with this mind. This theory is practical knowledge of
somebody else. At this stage we assume that God is apart from us and believe Him as a third person.
When we increase our mental energy by yogam, we will practically feel that God is nothing but
supreme energy and it is everywhere and practically we will feel that He is in front of us as a second
person. But when the mental energy is reached to the maximum level, he experiences that so called
God is nothing but myself Aham Brahmasmi. So the practical experience about God will be changing
according to our mental energy by yogam. So it will be called as Jnana Yogam.
So, a practical yogi is a Karma yogi, Bhakti yogi and Jnana yogi but for a non yogi these three will be
seen as separate entities.
Nahi jnanena sadrusam pavitra miha vidyate
Tat svayam yoga samsiddhaha kalenatmani vindati
(Bhagavad-Gita 4th chapter)
For the construction of a spiritual house, yogam is the basic foundation only on which jnanam house
will be completed.
Yoga-Jnana paro nityam
Sa yogi na pranasyati
(Trisikha Brahmanopanishad)

CONCENTRATION AND MEDITATION

(YOGAM)
(DHYANAM)
The words concentration and meditation are unscrupulously used every where without any practical
background and without referring to the context. These two words are always inseparable but at the
same time these two have got their own meanings. To clarify these two, Bhagavad-Gita and
Upanishads quote their meanings and context.
Omityekaksharam Brahma Vyaharan mamanusmaran
(Bhagavad-Gita 8th chapter)

Here Vyaharan means pranayama with prolonged inspiration (pranavam or omkaram) and
mamanusmaran means meditating on me (paramatman). Do pranayamam (yogam) first and then
meditate on God. Similarly
Swadeha maranim krutva Pranavanchottararanim
Dhyana nirmadhanabhyasat devam pasyennigudhavat
(Swetaswaropanishad)
(Aranis: The pieces of wood that are utilized to elicit fire in yagnam by rubbing)
Esha sarveshu bhuteshu gudhatma na prakasate
(kathopanishad)
Drusyate tvagriya buddhya sukshmaya sukshma darshibhihi
(Kathopanishad)
nirmadhanam means churning of life force i.e. pranayamam and dhyanameans meditation. Likewise
sukshmaya means getting finer and finer (subtle) by churning of life force (pranayam) and Agriya
buddya means meditating with Buddhi.
All these scriptures indicate that to realize Atman or God or Brahman one should do first
pranayama (yogam) and then do meditation (dhyanam). This can be simulated to an example of
churning butter milk. In order to extract butter, you have to churn the butter milk. While churning so,
the butter will be formed and float on the surface of the butter milk. Then you stop churning the
butter milk and pool up the butter which is widely spread over the surface of the butter milk. Likewise,
when you are churning the life force holding the respiratory movements upwards and downwards, you
will see the divine light (like butter) inside your eyebrows (in the brain), you stop doing pranayama
and collect the divine light by meditation (dhyanam).
So, it is a dictum to follow that one has to do pranayamam inwardly first and after seeing glimpses of
devine light, stop pranayamam and meditate for collecting the devine light, which is nothing but
Saguna Brahman. In scriptures at times these two words Concentration and Meditation may be
combined together and indicate with single word either as Yogam or Dhyanam, it literally means that
we should do both Pranayamam and Dhyanam.
But unfortunately now-a-days most of the people are sitting in Dhyanam straight away without doing
Pranayamam. Without cleaning 72,000 nerves in the body, meditation (Dhyanam) is impossible and it
is of no use. Sarvanadisuddhi (cleaning of all nerves) takes place only by yogagni evolved out by
yogam.
In fact God is nothing but devine light, which can be seen only by a yogi where as targeting at a
particular shape or object or a deity is only a mental assumption which is far from reality.
Yogagni dahati kshipram asesham papa panjaram
Prasannam jayate jnanam jnanannirvana mrucchati
(Kurma puranam)
Sila mruddaru patreshu daiva bhuddhi prakalpitha
Akalpitha swayamjyothiratmano devatana kim
(Vishnu puranam)

A yogi alone burns out all the impurities and remains as divine light. Divine light itself spiritual
wisdom. Yogam makes the mind nirmalam (devoid of impurities) and dhyanam makes the mind
nischalam (immobile).
Many people want their mind to be nischalam (immobile), but without nirmalam (by yogam) they
cant achieve it. So one has to scrupulously do Yogam and then only he can switch on to Dhyanam.
Now we say that we are conscious but we are unable to realise God, with this level of consciousness.
To realize God, we have to enter into the Superconscious state by increasing our level of knowledge by
Yogam. Otherwise if we simply sit in meditation without doing yogam, we will go to the subconscious
state, which is a tamasic state with lack of mental energy. Just like the electric grid system, our
senses are working like electricity received into the domestic instruments from a step-down
transformer. Now our mind or brain is functioning like a step-down transformer. We should convert this
into a step-up transformer, by which you can gain energy to that of generating point i.e. God. So, by
pranayamam, you step up from your heart to your bhrumadhyam and convert your brain into a
generator, where infinite energy can be achieved. This is the actual means of Gayatri Mantram.

Yoga-Jnaana Prakasika by Sadguru Sri Ramananda ParamaHamsa

Om Sri Gurubhyom Namah!
Om Sadguru Sri Ramananda Padananda Parabrahmane Namah!
I surrender and salute the grand legacy of Guru Daivam (The Existence-Absolute,
Consciousness-Absolute, Bliss-Absolute, the legend divine, the lord of the lords /
gods, personified as the traditional bearers of torches of the knowledge, the
messengers of the Truth, The embodiment as power transformers dutifully distributing
the power of boundless happiness and spread of the glorious peace to the sincere
seekers).
Foreword
Om Sadguru Sri Raamaananda Parabrahmane Namah!
Om Sadguru Sri Sivaananda Parabrahmane Namah!
Om Sadguru Srikrishna Paramaatmane Namah!
As Yogeeswara Krishna upheld in Sri Mat Bhagavadgita:
Lokesmin Dvividhaa Nishthaa Puraaproktaa Mayaanagha |
(Loke + Asmin Dvi + vidhaa Nishthaa Puraa + Proaktaa Mayaa + anagha |)

Jnaana Yogaena Saamkhyaanaam Karmayogaena Yoginaam ||

(Jnaana + Yogaena Saamkhyaanaam Karma + yogaena Yoginaam ||
(Sri Mat Bhagavat Gita Chapter 3 Verse 3)

It was well known from the time immemorial that there were two dimensions to the path
to salvation for the seekers. Seekers going through the phase of Jnaana Yogam known
as Saamkhya (examining and establishing the faith in oneness absolute in all and
centering around self). Seekers sailing through the phase of Karma Yogam are simply
known as Yogi. These two together are inseparable parts of the process on the path to
salvation for sincere seekers of the Truth Absolute

Nakarmana Manaarambhaannaishkarmyam Purushosnute |

(Na + Karmanaam + Anaarambhaat + Naishkarmyam + Purushah + Asnute)

Nacha Samnyasanaadeva Siddhim Samadhigacchati ||

Na + Cha + Samnyasanaat + Aeva + Siddhim + Samadhi + Gacchati)

(Sri Mat Bhagavadgita Chapter 3 Verse 4)

Physical inaction and being in still state by mere posture is not withdrawal from earthly
desires and not the blissful ness. Unless one adopts the practice of mental detachment
(Karma Yogam), one cannot realize the TRUTH. Meaning one should practice
thoroughly Yogam (Karma Yogam) to be able to develop the sharp intellect that is
required to realize the TRUTH and turn BLISS personified.

Thus the two fold practice is distinctly explained as two different parts as Yogam and
Saamkhyam. It is clear for sure that climbing up the ladder of Yogam to reach the
heights of the abode of knowledge, one attains the state of being in the Bliss Absolute
(Pinnacle).

Some of the well-read philosophers with the partial awareness that is only
understanding of some of the sacred scriptures (Veda / Upanishads) miss the practical
implications and applications and misunderstand that Salvation is achieved by walking
on the path of knowledge of Scriptures alone.

But it was mentioned in the Sri Mat Bhagavadgita:

Bahoonaam Janmanaamantae, Jnaanavaan Maam Prapadyate |

Vaasudevah Sarvamiti Sa Mahaatma Sudurlabhah ||

(Sri Mat Bhagavadgita Chapter7 Verse 19)
And also reinforced from:

Janmaantaraischa Bahu Bhiryogo, Jnaanena Labhyate |

Jnaanamtu Janmanaikena Yogaadeva Prajaayate ||
(Yoga Sikhopanisht)

So, it is evident from the above that seeker on the path of the knowledge of mere
scriptures goes through several cycles of several birth & death and final by engaging in
and settling with the deep rooted essence of the knowledge of the scriptures through
the practice of Karma Yogam (achieves calmness & composure of the mind, develops
the ability to discharges worldly duties, accepting every bit around as boon in desire
less and detached state of mind) realizes that this whole diversely appearing creation is

fully filled with that Absolute bliss The Vaasudava (Vaasudevassarvamiti) remains
centered in peace and thus said to have attained Moksha i.e., the liberation from hell of
a lot of seemingly impossible unending loop of the birth-death cycles.

Similarly, it was mentioned in Srutis that:

Yogaheenam Katham Jnaanam Mokshadam Bhavaheehabho |

Uogopi Jnaanaheenastu Nakshamo MokshaKarmanaa |

Tasmaat Jnaanamcha Yogamcha MumukshurdhrudhaMabhyaset ||

(YogaTatvopanishat)

There is no possibility of acquiring Knowledge Absolute without Yogam. Even if one is a

practitioner of physical processes from the Yogam, without orienting and centering the
mind on self-knowledge with the help of the knowledge from Scriptures, one cannot be
enlightened.

Hence one who is keen on attaining salvation should have his practice complete with
balanced blend of both essential elements Saamkhyam (Constructive analysis of the
Absolute & relative with the help of intellect) and Yogam (dissembling the mind, by
Burning of desires & attachments in fire of concentration PraanaKarma) thus letting
the pure bright light of intellect and consciousness arise and awaken Realization of the
SELF/TRUTH to lead to permanent state of Bliss.

Yogatsamjaayate Jnaanam, Jnaadyogam Pravartate |

YogaJnaana Paronnityam, NaYogeeNaPranasyati ||

(TrisikhaBraahmanopanishat)

Yogam yields Doubtless or Clear knowledge. Knowledge of Scriptures enhances

Yogam. So the Yogi empowered with the power of both the above i.e., Jnaanam and
Yogam remains un deterred & destroyed till the attainment of Enlightenment. It is a must
to realize the inseparable nature of the parts of the practice or path to the Salvation.

This is the Rational behind, for naming the his abodes to the seekers (Ashrams) in
Bhavanipuram near Vijayawada and Kamannavalasa village of Vizianagaram District as
Yoga-Jnaana Ashram, meaningfully and purposefully derived from the wealth of his own
experience and Enlightenment by my beloved Teacher, Saint, lord and Master
Philosopher, his holiness Sri Sri Sri Swaami Raamaananda ParamaHamsa.

And as also told in Sri Mat Bhagavadgita that:

Tadviddhi Pranipaatena Pariprasnena Sevayaa |

Upadaekshyantitae Jnaanam Jnaaninah Tatva Darsinah ||

(Sri Mat Bhagavadgita Chapter4 Verse 34)

Meaning that the seekers should follow the teachings of the Enlightened Masters
especially, those whose teachings were powered by the knowledge of scriptures
(Jnaaninah) and interpreted with the experience of self-realization (TatvaDarsinah).

The Abode of Self-Knowledge in Kamannavalasa was established as YOGA-JNAANA

ASHRAM To guide all those the sincere seekers of TRUTH. Resorting to any avenues
engaged distributing partial knowledge and inept teachings may not yield doubtless
knowledge of self without which it is utterly impossible to put such teachings in to
practice.

That is why SadGuru Lord Sri Raamaananda with the definite meaning and purpose
has titled this book as YOGA-JNAANA PRAKAASIKA

Before getting to the bottom of the document it is essential to know a little detail at least
about the life and journey of the Enlightened Master and Author to aptly regard and
cautiously follow the content to absorb the essence of it.

Kunjappa Nambiyaar was the name given by the Family in his childhood of HH Lord
Raamaananda Paramahamsa. He was born in a village called Kalliyaaseri near the
town named Kannanoor in the state of Kerala in India on the 27 th of March in the year
1972 which is in the Month of Meena and the days star was Swaathi according to the
solar calendar being practiced is this part of the world. The pious couple of
Mrs.Paarvatamma and Mr.Kunjakutti Elluttachan were the godly parents that passed
down their grand legacy of spiritual & cultural knowledge as heritage to this blessed
heir.

The Young Kunjappa Nambiyaar witnessed through the keyholes of the closed doors
behind which his father and The Enlightened soul and Spiritual Master boarded the
abode of salvation leaving behind the physical body by way of a rare practice of the
saints in the ancient past with all his disciples sitting around and watching the merger of
their masters life as light in to the brightly glowing lights placed all around in that room
and thus probably sowing the seeds of detachment in the mind of this young son at a
very early and tender age of around 5 years.

Mother Parvatamma, an ardent devotee of Goddess Durga brought up Kunjappa

Nambiyaar in a very disciplined manner passing the knowledge of various scriptures of
knowledge of the Divine Absolute. At the instructions of Mr.Kannan Nambiyaar who was
the Elder brother and a police officer by profession, Kunjappa Nambiyaar had to accept
the duties worldly duties as a Surveyor in the Survey Department with the inherent

disinterest in the earthly material pursuits. Kunjappa Nambiyaar Kept on his pursuit of
the self-knowledge continuing his detachment from the material attractions in this world.

He Chose His Holiness Sri Sri Sri Lord Sivaananda Paramahamsa, the saint that spent
years in Samaadhi (state of divine bliss) ignoring even the bushes and anthills grown
around that hid him inside them, while he got immersed senseless physically achieving
the ultimate realization in practice of Yogam in the middle of dense forest, until some
forest guards accidentally noticed during a deforestation drive to only dare to seek his
return and recognize his surroundings after about estimated more than 3 years of such
state of bliss/Samaadhi.

He was compared to the Saint from the Ancient Past Namely Sri Sri Sri Valmiki
Maharishi of the Era Treta who documented the story of Lord Sri Rama, the grand
master being worshipped in every nook and corner of India for thousands of centuries
by now and the First ever Poet in SamSkrit that authored the divine scriptures like Sri
Mat Raamaayanam and Sri Mat YogaVaasishtam, a great Yogi that attained salvation
and who also was known to have remained buried covered underneath the anthills for
countless years.

Sri Sri Sri Sivaananda ParamaHamsas gift to this world was a divine doctrine that
served as brightly lit pathway with an account of invaluable principles and practice to the
attainment Salvation to countless seekers which was known as SIDDHAVEDAM.

Sri Kunjappa Nambiyaar started practicing Praanaayaamam (Yogam) automatically

guided by his deep rooted instincts from obviously his previous births and the sincere
seeking in this birth from childhood onwards even before any formal initiation and
supervision of his chosen Master SadGuru Lord HH Sri Sri Sri Sivaananda
Paramahamsa. This shall be taken as strong pointer to everyone as an outstanding
example for devotion with sincere & committed longing for a Master Spiritual Teacher, a
SadGuru, a realized soul.

Subsequently even the formality of formal initiation was also given personally along with
the passing of divine blessings by his beloved spiritual teacher.

His practice of Yogam got further intensified very soon to its peak that has driven him to
resign from his worldly job as surveyor. He continued his spiritual practice of Yogam in
the top floor of their home itself for a few more months. Then in order to continue his
pursuit with complete dedication he left his home and informed the family by sending
postal letter of his resolve to continue his austerities in isolation i.e., in complete
loneliness.

He continued his intense practice of austerity of Praanayama (Yogam) wandering

around various sacred places like Tirupathi & Yerpedu and searching around for lonely
hide-outs (places). He journeyed to the northern India and spent a couple of months
around places like Panchaamritam, LakshmanaJhoola etc. near Hrishikesh. He could
not accustom quickly to the food habits and living conditions of fellow ascetics (sanyasi)
around and journeyed back via Mumbai. He fell ill on his way back and spent about 6
months in an abode of ascetics called BaanaGanga. Then he started travelling down
south alongside River Godavari in the coastal ares of AndhraPradesh state he arrived
in the Town of Vizianagaram (Dist. H.Q). There he formally adopted the Saffron Clothes
tradition of Ascetic (Sanyasi) from another Ascetic saint transitioning directly from
Bachelor to Ascetic decided to skip the Family phase of life once and for all and Named
from then onwards as Swaami Raamaananda. Wandered and Struggled to find a
convenient place to continue his austerity, with some places no convenient arrangement
for food and some places not suited to practice his austerity itself and finally managed
to settle for a long time in the pharmacy go down of the British beside railway tracks
near Rajahmundry continued his austerity of Yogam (Praanaayaamam). Once
movement of people got increased around the place he moved away in to the lonely
farm lands and fields of the coastal area, used to continue his spiritual practice of
Yogam by building small hut from place to place and time to time. Those days when he
lay idle in austerity the snakes in that wild habitat used to move around on his body
mutually fearless and harmless. The snake hills that used to be fear factors for the
farmers working in some fields got turned in to safe jones when Sri Lord Raamananda
used to build hut around them made them his neighbors and company smoothly
performing his deep austerity in silence. He was thus named and started getting known
to public at large as Snakes Saint and Silent Saint. He moved away avoiding public
attention and distractions in to the forest areas of Papikondalu (Hills) near
Bhadraachalam and continued his devote austerity. He Subsequently moved in to a den
of hill on the bank of Godavari near Rajahmundry. There again he was found in deep
silence and in the company of King Cobra as his mate. The then District Judge Late
Respected Sri Venkata Krishnayya and many others have witnessed this strange
phenomenon of living with Snakes peacefully and silently is demonstration of love and
compassion towards fellow living beings disregarding their natural dangerous behavior
suppressed in the presence of saints that spread tranquility in the surroundings around.
The uninterrupted, unperturbed, committed care & services of Srimati Venkayamma
were unforgettable in these times and any praise may fall short.

This is where he got enlightened by merging his individual soul in the divine self,
attained the permanent state of being in Uninterrupted Bliss with the realization
of TRUTH ABSOLUTE.

Ever since then he mentored countless devotees that approached him distributing the
divine nectar flow of knowledge of Self and spent his rest of his life with teachings and
blessings that enlightened several seekers. When he was a tour from Rajahmundry to
Madras, he stopped over at Buddha Vari Sivaalayam (Temple of Lord Siva) for few
days. Several Scholars of Scriptures were influenced by his spiritual discourses that
were delivered bundled with his experience of Self-Realization and Bliss.

The increase of the devotees and support & contributions of Late Sri Ogirala
Ramamurthy, Sri Kota Mallayya, Srimati Lakshminarasamma lead to the establishment
of the First Yoga-Jnaana Ashram to serve as a light house to all the sincere seekers in
this world and a divine crown like haven to the body of the various centers of knowledge
of TRUTH, in Bhavanipuram near Vijayawada.

Despite such big Ashram and its reputation that could have kept Lord Sri Swaami
Raamaananda Paramahamsa seated fixed in there, it could be possibly due to the
pious deeds of the people in previous several generations and centuries or sheer luck in
and around in Vizianagaram district drew the attention of this Holy Saint to have looked
for another peaceful location in the vicinity of the village of Kamannavalasa.

As soon as it was requested, Swami Raamaananda got the land from a Brahmin living
in the hut in that land, Established the holy seat by placing the Picture Frame of his
SadGuru Lord Sri Sri Sri Sivaananda Paramahamsa and inaugurated another crown
like place in the entire world for imparting the Spiritual Education and spread of
knowledge of Truth, showering divine nector of Bliss & Love with a Grand lineage of
Enlightened Masters.

In no time the teachings of SadGuru Sri Sri Sri Raamaananda Paramahamsa by his
authority on divine Doctrines called Prasthaana Traya (Brahma Sutram, Upanishad, Sri
Mat Bhagavadgita) delivered power packed with his practical experience & blessings in

simple & lucid terms, with majestic voice started spreading like wild fire enlightening
countless disciples and still continuing to vibrate even today and shall blissfully continue
so forever

As declared in Sruti (sacred scriptures):

Advayam Samasu Praapya Jadavallokamaacharet||

(Sruti)

He moved around like a simple common man with illiterate villagers and common
people around and in fact he was in his natural quiet mode undisturbed for about 1 st 12
years between 1963 to 1975 AD

The the fragrance and flavor of the divine nectar of Yogam started attracting scores of
devotee bees and mesmerized very learned genius from various professions and walks
of life, to curious illiterate villages alike. He kept delivering spiritual discourses and
answered questions resolving them very logically beyond doubt to the complete
satisfaction of all the well-educated modern Scientists, Doctors, Lawers, Athiests,
rationalists, scholars of holy scriptures. The initiations given to numerous practitioners of
Yogam (Praanaayaamam) and BrahmaVidya kept rising and Ashram was flourishing
day by day!

His strong messages included that:

Reciting of Sri Mat Bhagavadgita is not just about reading out or singing aloud of the
sacred verses from this book of Most authentic Scripture on Yogam and Self-Knoledge
from the greatest of great Yogi Lord Sri Krishna
It teaches all about how to raise the sound (Naadam) of life force (praana) as
PranavaNaadam (sound of praana = Om) through the Central Nerve (Sushumna) to the
root center of the imaginary thousand petal lotus (Sahasraara Padma) and merging with
the homogenously with the Eternal or universal life force (ParamAatma)

 By doing the above the individual soul that is imagined as tiny, week, frightened
transforms in to the limitless, boundless, fearless, Supreme Force, godliness, and Bliss
Absolute
If the life force (Praana) when moves up to the top of the head, turns in to most lovable
relative and all powerful accomplice
When the life force drops down, the same turns to be the most dreadful enemy
Uddharedaatma Naatmaanam Naatmaanavasaadayet |
AatmaivaHyaatmano BandhuRaatmaiva Ripuraatmanah ||

(Sri Mat Bhagavadgita Chapter6 Verse 5)

A Yogi only can never get entangled in the bonds from the deeds that are performed
which otherwise result in bindings and bonds due to his ability to maintain the state of
desire less state of mind
A yogi remains centered around real-self, thus capable to sacrifice all fruits of his deeds
for the well fare of the universe at large and never attaches or sees himself as a cause
or effect to any events and happenings around, watching and enjoying world around
him blissfully
A Yogi is the liberated from the vicious of circle of births and deaths, because what so
ever he does, are devoid of attachments in return.
The three fundamental traits Pious(Satva) / Aggression (Rajas) / Tamas (Mean) are the
result of pulsating upward (Oordhva) and downward (Adho) movements of the life force
(Praana Sakti)
The delusion (Maaya) created by the three fundamental traits (Triguna) can only be
overcome by the practice of Praanaayama i.e., regulating and channelizing the
pulsating life force (Praana) to merge in to its point of origin up above in the center of
space in head parallel & behind the to the point above middle of the eyebrows on the
forehead (Bhroomadhyam)
Phlegm (Kapham) is the root cause of all diseases

 The latent heat (YogaAgni) released/generated by the practice of Union

(Praanaayaamam / Tapam / Yogam) of Upward / Downward thrusts of Life Force
associated with Inspiration & expiration (Swaasa = UthSwaasa + NitSwaasa) can only
help prevent, destroy and protect from the evil effects of Phlegm thus thorough and long
regular practice Yogam has the potential to be the sole eradicator of all diseases ( Sarva
Jvara Nasini or Sarva Roga Nivarini )
Intellect/Ignorance (Jnaana/Ajnaana) levels depend on the level of Mental Energy
(JnaanaJyotish)
When clouds of ignorance are blown off (Ajnaana result of the trait Mean or Tamas)
with the help of Heat generated from the friction between upward (Praana) & downward
(Apaana) thrusts of the life force (PraanaSakthi) alongside the inspiration & expiration
(Breathing) during the rigorous & rhythmic practice of Uniting (Yogam or Tapam or
Praanaayaamam) these two opposite forces, and channelizing towards the point of their
origin results in the remnant i.e., brightness of countless Suns (Anata Koti Surya Sama
Prabha) the pure pious intellect (Sudha Satva Budhi) is the ability to realize the self i.e.,
Truth absolute
Pulsating Life Force is the cause of the fickle mind, one can arrest and regulate the mind
(Manah) and transform in to strong discriminative intellect (Budhi) that is the capability
of comprehension of the True Self (Tatwa Vicharana) which can be attained by one and
only practice of regulation of channelization of life force (Praanaayaama roopa Yogam)
with the aid of the rhythmic breath regulation that leads natural arrest of breath
(SwaasaJayam => PraanaJayam)
It is a myth that performance of recitation of songs in the praise of lord in the temples
alone and other groups and gatherings, chanting of slogan of various types, sitting in
the semi sleepy postures in the name of meditation (usual wrong interpretation and
practice of Stotra pathanam / Bhajanam / Keertanam / Mantra Japam / Dhyaana)
Sri Mat Bhagavadgita has not dealt with 18 different paths or practices to salvation
(Moksham) proven beyond doubt that it only explained and elaborated about the
practice of Austerity called Yogam (Tapam / Praanaayaamam) which was known by
different names in different times and the core or essence of it being practiced at all
times, known with all different names is the one and only practice uniting diversely
flowing life force / energy in all directions in the living beings material body (broadly 2
aspects Praana & Apaana, little analyzed further by functionality and logically
segregated as 5 aspects Praana (Upward force) + Apaana (Downward force) + Vyaana
(Distributive force) + Udaana (Binding / Holding together force) + Samaana (Balancing
Force) and detailed to the ultimate as flow of energy over 72000 nerve paths) to merge
in its origin in the emptiness or sky of the Head (Bhroomadhyam / Daharaakasam /
Chidaakaasa) is called Praanaayaam Roopa Yogam or Tapam.

 The above is the clear proven path to the salvation or realization of ones true self and
be fearless of natural the birth death cycles, exist as personification of boundless Joy
and Happiness devoid of pain and grief once and for all

These have been taught by the Master SadGuru Lord Sri Sri Sri Raamaanada
ParamaHamsa by his unparalleled spiritual knowledge discourses bundling all his life
time of experience of his austerities, deep knowledge and accurate interpretation of
sacred scriptures, examples from out his genius, interpretation and corroboration with
the aspects and facts / flaws from Modern science and technology that submerged his
disciples in tears of joy with GooseBumps remembered at all the times in their lifespans

Groomed several disciples to attain this highest order of knowledge only to ensure the
flow of this divine syrup (Amritam), preserve his nectarous voice and words of wisdom
and continue the mission to spread the divine knowledge and practices left behind by
those countless, peerless, unselfish ancient seers (Indu Maharishis) that are nothing but
bundles of joy and freedom to rapidly spread in the society around like wild forest fire.

Blessing scores of disciples and enabling them to carry on the mission initiated by him,
lived liberated and enlightened (as JeevanMukta or lord of yogam & Jnaanam) as an
exemplary role model for followers and departed from his physical abode at the ripe age
of 91 years on a Tuesday the 9th of March 1993 at Hrs18:33Mins sat in to Mahaa
Samaadhi only to be available invisibly spreading everywhere and being in everything
around and thus oversee and steer his ardent disciples around this visible world.

Thus we hope that sincere seekers shall benefit from the clarifications provided on the
misconceptions that might have sprung by the inaccurate interpretations of scriptures
like Sri Mat Bhagavadgita, Upanishads etc. by the inexperienced teachers and
language experts and take up serious practice of Yogam with commitment and devotion
and attain self-realization or salvation.

Please also read the knowledge of truth disbursed by way the other works/books
authored by Sadguru Lord Sri Sri Sri Raamaananda ParamaHamsa namely Sri Mat
Bhagavadgita (Essence of Yogam and Jnaanam), Yogaamritam (Yogam the divine
nectarous syrup), Vedaanta Rahasya Vicharini (Analysis of Secrets of the Upanishads),
JnaanaSootram (the thread of divine knowledge)

Submission by
The devote dust particle from the lotus feet of
Bhagavat poojya Paadaachaarya, Brahmarshi
Sadguru Lord Sri Sri Sri Raamaananda ParamaHamsa

(Dr.Vandaana VenkataeswaraRao)

HUMANS MYSTICS
(Natural & the Supernatural or Ordinary and the Extra-Ordinary)
Om Namo Naaraayanaaya Namah!

There are three types of physical expressions of the Divine namely Incarnations,
Humans and Super Humans. Divine Self exhibits itself in certain bodily forms for the
well-fare of the universes. They end their physical existence to merge back in to the
source i.e., continue to exist as divine self again once the specific purposes of the
incarnation are fulfilled. These are called Incarnations. Examples are Sri Raamachandra
Murty and Sri Krishna Paramaatma. It was mentioned in Historical Scriptures like Sri
Mat Raamaayana and Sri Mat Bhagavata that the divine has exhibited itself to the
mothers in its original form before adopting the material form as Human (Maanava).

The term Maanava in the Ancient language Sanskrit means the one who has manah
(Mind that has the ability to discriminate and register). So Humans are those with the
ability to analyze the nature of the everlasting and ever changing nature of the things
around to mind and remind itself. But those who do not care to think and analyze to
realize the absolute are Irrationally Adamant and Animal equivalents.

Aahaara Nidraa Bhaya Maitdhunaani,

SaamaanyaMetatPasubhirNaraanaam |
Jnaanam NaraanaaMadhiko Visesho,
JnaanaenaHeenah PasubhisSamaanah ||

-UttaraGita

Super or Extra-Ordinary Humans are those who with the help of deep study and the
knowledge of scriptures, perform austerity to distinguish and overcome the myths and
realized the all-pervading super power (Brahman), the absolute truth (Sat) and divine
bliss (ChidaaNand).

Brahmaina Satya Sabdaardhah!

The meaning of Satya or Sat is Everlasting or all-pervading power (Brahman). Those
extra-ordinary human forms are termed Seers of Truth (MahaRishi). Examples are Sri
Vasishta, Sri Viswamitra, Sri Vaalmiki etc. who followed the sacred scriptures which
were inspirational to these seers of truth, that motivated them to perform austerity and
which were most resourceful in their pursuit of enlightenment, should not be confused
as the literary works or viewpoints of these scores of seers of truth that studied them.
Thus the timeless Holy Sruti and Upanishad documents are kept intact beyond the wills
and biases of their followers.

The followers of the teachings by the divine incarnated and Extra-Ordinary seers as
sacred essence of the Timeless Scriptures (Veda & Upanishad) are considered the
divine & devote and the otherwise as Daemons.

Sri Mat Bhagavadgita is the divine doctrine, a teaching of the Incarnate divine Srikrishna
Paramaatma. That is why Sri SankaraBhagavatPaadaachaarya termed it as
Eeswarovacha (divine dictum). Meaning great seer from the relatively recent history Sri
Sankaraachaarya realized that Sri Krishna is the Incarnate Divine.

Following are few excerpts from such great song divine: Sri Mat Bhagavadgita:

Sri BhagavaanUvacha:
Imam Vivaswatae Yogam ProktaVaanahMavyayam |
Vivaswaanmanavae Prah ManuRikshvakaVaebraveet ||
Aevam Paramparaa PraaptaMimam Raajarshayo Viduh |
Sakaaleneha Mahata Yogo Nashtah ParamTapa ||

Sayevaayam MayaataedyaYogah Proktah Puraatanah |

Bhaktosi May Sakhaachaeti Rahasyam Hyetaduttamam ||

Arjuna Uvacha:
Aparam Bhavato Janma Paramjanma Vivaswatah
Kathamae Tadvijaaneeyaam Tvamaadow Proktavaaniti ||

Sri BhagavanUvaacha:
Bahooni May Vyateetaani Janmaani Tavachaarjuna |
Taanyaham VaedaSarvaani Natvam Vaettha ParamTapah ||

Ajopi SanNavyayaatma BhootaanaaMeeswaropisan |

PrakrutimSwaamadhishtaaya SambhavaanaamYaatmaMaayayaa ||

(Sri Mat Bhagavadgita Chapter4 Verse 1 to 6)

I taught this imperishable Yogam to the Sun long time ago. He passed on the
knowledge of this Austerity to his son Manu, who in turn passed it his heir Ikshavaku.
Thus, Arjuna, this got covered under times rath. I explained to you now, the same
ancient Yogam. I initiated you with this priceless confidential practice because you are
an ardent devotee, my (truths) sincere seeker, has been a close accomplice. Only a
seeker that surrendered himself as devotee in the pursuit of realizing truth is deserving
to receive the teachings about the Knowledge Absolute.

Arjuna Queried: By the way, Oh Sri Krishnaa!, the birth of Sun dates back to the origin
of this Universe. You are now in the current 28th Dwaapara Era. How can you explain
the riddle that, you were the one who taught this austerity to the Sun God so long ago,
i.e., some millions (crores) of years ago before you & I are born now?

Isnt it looking totally out of context? It is supposed to be about 2 Billion years ever since
this creation started. There was so much of time difference between, and how come you
got connection with the Vaivaswata Manu?

Sri Krishnaa Answered: Oh Arjuna! Several life times (physical birth-death cycles) have
passed by for you and I. But I knew being the lord (has self-knowledge) and you cant
be aware because of your ignorance and knowledge was bounded by physical life
cycles. By being lord of Nature and Myth, I take birth at my will and retaining my bound
less consciousness, even though I dont have to be born necessarily.

Lord is the one who has Mythical rules of the creation in his control. Whereas Ordinary
beings are controlled by mythical rules of the creation or nature and hence is not
independent.

Lokaesmin DwiVidhaa Nishthaa PuraaProkta MayaaNagha |

Jnaana Yogaena Saamkhyaanaam KarmaYogaena Yoginaam ||

(Sri Mat Bhagavadgita Chapter3 Verse 3)

Oh Arjuna! Two trusted approaches to attain salvation have been told by me ever since
the creation began.

1. The approach of analytical knowledge called JnaanaYogam for Intellectual Analysts

(Saamkhyaas) that are passive to the worldly interests and care to only seek to realize
the truth (self) Rarest
2. The path called KarmaYogam for those pursuant are termed Yogi who are also sincere
seekers but may still choose to be engaged in worldly activities Most Common

By the use of the word Puraa we must understand that these are timeless or from time
immemorial. The same approaches have now been discussed again with Devote Arjuna
by Lord Krishnaa.

It should also to be noted that there has never been any change since the beginning of
the creation and there shall not be any changes in these approaches. Thus there is no
room for any other means or approaches to attainment of salvation because of such
clear wording by the Lord Krisnaa.
So any other methods or paths taught be are not in accordance with the sacred
scriptures. Scriptures are the standard doctrines to which any teachings have to stand
the acid test. Nonstandard are all those methods that do not confirm to the standards of
the sacred scriptures. It was also mentioned in Sri Mat Bhagavadgita that followers of
non-sancta teachings end up nowhere and gain no pleasure either in this world or any
where else.

Hence the teachings of the Incarnated and the Seers that confirm to the standards from
the Sancta Scriptures (Veda-Upanishad) only are to be followed by the sincere seekers.

Who are righteous to perform the Vedic Rituals?

Can the rituals bear fruit if the same are executed by just knowing the meaning and the
physical symbolic actions from the holy scriptures (Veda)? It was laid out clearly in Sri
Mat Bhagavadgita that the very thought of any ritualistic action itself is faulty i.e., it is
faulty before any start itself

Ref.: Sarvaarambhaahi Doshena, DhoomaenaagnirivaAvrutaah

(Sri Mat Bhagavadgita Chapter18 Verse 48)

Therefore How can any faulty action [be it sacred ritual to please gods or goddesses
(Yajna, Yaga), Austerity (Tapas), Dana (Donations)] yield good results? At the same time
it is also stated in Sri Mat Bhagavadgita that no being can ever abstain from performing
actions

Ref.: NahiKaschit Kshanamapi jatu Tishthatyakarmakrith |

(Sri Mat Bhagavadgita Chapter 3 Verse 5)

So, Humans cant abstain from acting even though they are all faulty by nature in
principle. If so does it infer that humans have no way out than to keep performing
actions and keep damaging their happiness forever? If that being the case why were the
holy rituals (Yajna), Charities and austerities were strongly recommended as must do
activities and never should they be abandoned as per Sri Mat Bhagavadgita?

Ref.: Yajna Daana Tapah Karma NaTyajyam Karyamevatat |

Yajno Daanam Tapaschaiva Paavanaani Maneeshinaam ||
(Sri Mat Bhagavadgita Chapter 18 Verse 5)

According to the above verse from Sri Mat Bhagavadgita it is clear that the actions like
Sanctus rituals, austerity and humanitarian charities are sacred if performed by a
human of specific nature or with a particular state of mind and that is YOGI. If the state
of mind isnt that of Yogi then the same may be unsacred. This situation of supposedly
sanctum activities have turned non-sanctum due to ignorance of practice of Yogam (The
practice that nurtures detachment and concentration that are needed for dissolving the
oneness with body, craving for earthly desires and enables realization of true self).

Krishna told Arjuna that he has revealed this timeless technique of practice of Yogam to
Arjuna because the former was impressed with the laters dedication, devotion and
faithful friendship.

Lets re-examine the statement from the below:

Ref.: Sahajam Karma Kounteya! Sadoshamapi Na Tyajet |

SarvaArambhahi Doshena DhoomeaAgnirivAvrutah ||
(Sri Mat Bhagavadgita Chapter 18 Verse 48)

One should not abstain from Natural Activities even if they are known to have been
faulty, meaning all actions are by definition associated with some fault even as the
thought of doing something originates itself is fault, that is because, like the Fire was
covered by Smoke, the desire to achieve some material fruits have covered the truth
and the ignorant are mesmerized and fascinated only at desiring always some or the
other material pleasure out of every action rather than understanding and performing
any action as natural duty should be performed with full devotion to the lord of this
creation.

Another corroboration is as below:

Ref.: Samkalpa Moolah KaamaaVai Yajnaa Samkalpa Sambhavaah

(ManuSmriti)
From the above, it means that the origin of any thought of an action is originated from a
desire, by quoting Yajnaa, even sacred rituals have their roots of inspiration in material
avocations & desires.

Sruti: YajnaadDevatva Maapnoti

By desiring and performing holy rituals (Yajna) performing beings manage to please the
deities, but the same were when performed by beings with true humanitarianism (being
Yogi) then the same shall be divine acts (Selfishness-less).

Ref.: Kaama! Jaanaamitae Moolam Samkalpatvaahi Prajaayasae |

Natvaam SamkalpaYishyaami Tenamaena Bhavishyasi ||
(Sri MahaaBharat SantiParvam)

Oh Desire! I know the root of your origin. You originate from the perception. You wont
come in to my picture because I wont perceive at all.

And

Sruti: Sadyaddhi Kurutae Karma Tattatkaamasya Cheshtitam

(Brihadaaranyakopanishat)

Whatever actions are performed are all inspired by desires only

Ref.: Athakaena Prayuktoyam Paapam charati Poorushah |

Anicchaannapi Vaarshneya! Balaadiva Niyojitah ||
(Sri Mat Bhagavadgita Chapter 3 Verse 36)

Kaama Yaesha Krodha Yaesha Rajoguna Samudbhavah |

MahaAsano MahaaPaapmaa VidyaenaMihaVairinam ||
(Sri Mat Bhagavadgita Chapter 3 Verse 37)

Arjuna Queried to Sri Krishna that How are people performing sins, what is the
provocation for them to do so? Why are people forced to perform the actions that are
nothing but sins, even though no one intends to do so?

Sri Krishnas replied as follows: The cause or provocation is due to Desires and
Anguish which arise in turn due to the base quality Rajas meaning the tendency of
mind to act or keep doing something or the other. The desire is like the camp fire that
never burns with steady constant flames, you keep throwing wood in to the fire, it keeps
burning and exhausting them and you need to go on putting more in order to keep the
fire on. This is the nature of Rajas or activeness of mind that leads to constant desire
full actions or continuous big legacy of sinning.

Ref.: Rajah Karmani Bhaarata

(Sri Mat Bhagavadgita Chapter 14 Verse 9)

By stating so, the quality of activeness (Rajas) in people is provocation to activities by

them, and they cannot remain inactive even for a minute, by continuously desiring and
doing something or the other leading to sinfulness endlessly. While tendency to act is
the result of desire the question of desire less acting is out of question. Further
substantiating statements are as follows:

Ref.: RasaSastu Falam DuhKham

(Sri Mat Bhagavadgita Chapter 14 Verse 16)
Satvam Sukhe Samjnayti
(Sri Mat Bhagavadgita Chapter 14 Verse 9)
Therefore from the above also Grief is the result of sinful actions and boons are the
yields of pious actions. Also to be noted is that people having the quality Satva or
positive or pious nature are only the deserving boons.

And further:

Ref. Satvikeeh Punya Nishpattih Paapotapttischa Rajasee

(Vaedaanta Pamchadasi)

People having the dominant quality Rajas / obstinate activity have the tendency to go
cynic and sinful and people with predominant quality Satva end up being virtuous.

Ref.: SatvaatSamjaayatae Jnaanam

(Sri Mat Bhagavadgita Chapter 14 Verse 17)

Ref.: Abhaeda Darsanam Jnaanam

(Maitreyyupanishat)

Hence in the opinion of the sacred texts, people with the quality of Satva or virtuous
nature have the potential to develop the vision of the spiritual.

By practice of austerity of Yogam, the quality of Rajas or the nature of arduousness

subsides and lets the development of quality of Satva or Virtuousness which in turn
helps get rid of ignorance and blossom the wisdom or knowledge of the absolute
(Jnaanam)

That is why it was told:

Ref.: Nahi KalyanaKrutKaschit Durgatim Taata Gacchati

(Sri Mat Bhagavadgita Chapter 6 Verse 40)

Thus the point to be noted is that People of virtuous nature never end up being cynic
shall have no downfall. Here the use of the wording of KalyanaKrut is referring to the
practice of Yogam (Austerity by Praanaayaam). Hence Yogi is the potential virtuous,
pious and spiritual.
It was also clarified in the Sri Mat Bhagavat Gita that there are no two very distinctly
different practices or paths called Yogam and Jnaanam and only ignorant people
misinterpret so. Therefore only in the case of a Yogi the arduousness turns virtuous due
to desire less ness. Hence Jnaani or Yogi (both synonymous and are the ones with
sharp intellect), they are righteous of performing actions and only these actions bear the
appropriate fruits.

Sruti: Samyak Darsana Sampannah Karma BhirnaniBadhyatae |

Darsanaena Viheenastu Samasaaram Pratipadyatae ||

The above means that Those who have realized the Self are only not bound by their
actions. Those who have not realized are bound by the worldly.

To sum up, Sri Mat Bhagavat Gita eloquently states that the actions result in sinful
arduousness and no one can remain inactive even for a while, it was proven beyond
doubt even by corroborating with other sacred scriptures that the earthly acts are not
the routes to salvation.

Thus we must realize that there is different way to approach and perform worldly deeds.

Ref.: Aeshatae Bhihita Saamkhyae BudhirYogae TvimamSrunu |

BudhvaaYukto Yayaa Paartha! Karmabandham Prahaasyasi ||
(Sri Mat Bhagavadgita Chapter 2 Verse 39)

Oh Arjuna! I have taught you the knowledge of Self so far, now let me tell you the way
to approach and perform worldly deeds, with the help of Budhi Yogam and how you can
shred the bondages that are likely arise in the process of performance of deeds. So
listen carefully

We have to appreciate the fact that this is neither knowledge (Jnaana) nor another
arduous material deed. Reason being, he told clearly that he already taught the
Knowledge of Self (Jnaana), and the Budhi Yogam that he is about to teach will help
Arjuna to get rid of the sinful binding nature of worldly actions. Hence Budhi Yogam is
not just a deed but a different approach or pathway to get rid of the sinful bondages
resulting from earthly actions.

Ref.: Yogastah Kuru Karmaani Sangam Tyaktvaa Dhananjaya

(Sri Mat Bhagavadgita Chapter 2 Verse 48)

Arjuna! Perform actions by being Yogi. By doing so, you can shred the attachments of
the deeds or you can stay detached to the deeds at the same time

Ref.: Yuktah Karma Phalam Tyaktvaa SaamthiMaapnoati Naishtikeem

Ayuktah Kaama Kaaraena Phalae Sakto Nibadhyatae ||
(Sri Mat Bhagavadgita Chapter 5 Verse 12)

BuddhiYokto Jahaateeha Ubhae Sukruta Dushkrutae |

TasmaadYogaaya Youjyasya Yogah Karmasu Kousalam ||
(Sri Mat Bhagavadgita Chapter 2 Verse 50)

Karmajam Buddhi Yuktaahi Phalam Tyaktvaa Maneeshinah |

Janma Bamdha Vinirmuktaah Padam Gachantyanaamayam ||
(Sri Mat Bhagavadgita Chapter 2 Verse 51)

Doorena Hyaparam Karma BudhiYogaaddhanamjaya |

Buddhou SaranaManviccha KrupanaaphalaHaetavah ||
(Sri Mat Bhagavadgita Chapter 2 Verse 49)

The Yukta (Yogi that merged his mind in his self) leaves behind the attachments or
sacrifices, thus stays detached with the ends or fruits of his actions and remains
centered in peace arising out of Yoga Nishtha (practice of non-duality i.e., united mind
and self). Others are motivated by end results of any actions that they perform is bound
by various consequences and bondages.

Except Yogi no one else can be rid of experiencing the results of actions.

Yukta is the one who has merged his mind in the self or soul i.e., it is a state of mindless
ness. But there must be ways and means to attain that mindless state!

Ref.: PraanaadYanila SamSaamtou Yuktayae Padamaagataa

(YogaVaasishtam)
When the nature of the energy flows (with gas like vibrations) like Praana, Apaana etc.
subside, that is called Yukta (United Non-Dual). Practice of Yogam is the technique to
attain that state of non-dual. And only the one who has attained that non-dual state of
existence can sacrifice or give away
the desired fruits of actions be the arduous & sinful or virtuous & pious.

That is why Sri Krishna strongly advocated to practice Yogam (Austerity to sharpen
intellect and attain non-dual state). Yogam is in other words is the tactfulness of
performing actions without bound by or attached to desires and resulting fruits. Though
all worldly activities are by nature resulting in bondages, but when performed with the
tact and help provided by Yogam, the same result in liberation instead. Strongly
supporting and advocating the same Sri Krishna reiterated that the one with sharpened
Intellect, leave the fruits of the actions and desires and is wisely relieved of any
bondages thus attains startles and endless Bliss Absolute or Self-Realization.

So Sri Krishna says Hence Oh Arjuna! Compared to the actions performed being Yogi
that practices BuddhiYogam, the deeds to fulfill material desires are mean. So perform
actions with a balanced Intellect. You will grieve if you act with fulfillment of material
wants as end goals.

The actions performed without resorting to practice of BuddhiYogam (Balanced Intellect

Astute wisdom) are obviously fruit bearing deeds. If the will is to stay detached and
wish to perform or carry out your activities without caring to desire to enjoy the fruits,
then, must be centered around soul and concentrate to sharpen and balance intellect
(YogaNishtha-Merge the mind in the soul)

It should be noted that Yuktah, Yoga, BuddhiYuktah, Yogam etc., are all synonyms of
Yogam.

Should not perform any rituals/actions without the ability to regulate the senses.

Aasti ChaeDindriyaKraantih Kim Praapyam Poojanaih Phalam |

Naasti ChaeDindriyaKraantih Kim Praapyam Poojanaih Phalam ||
(YogaVasishtam)
The above text means that There is no use or point in performing rituals if performed
without regulation and control over senses and once there is control over senses then
there is no need for carrying out any rituals

Sruti:

SouchaMindriya Nigraham

(Maitraeyyupanishat)

Regulation and balance of senses is cleansing of the mind tidiness serenity.

Whereas the lack of regulation and imbalance of senses is untidiness, the actions in
such state of mind are unclean cynic and sinful. Hence the one with untidy mind is not
entitled to perform sacred rituals.

Ref.:

NahyaNadhyaatma Vitkaschit KriyaaPhalamupaasnutae

(MaanaVachanam)

The sacred rituals and austerities performed by unenlightened or unrealized person do

not bear fruits.

Sruti:

Yadaeva Vidyayaa Karoti Sraddhayo - Upanishadidam

Tadaeva Veeryavattaram Bhavati

The powerful are the rituals and actions that are performed upon realization, with
devotion and in accordace to the standards as per scriptures. Hence they bear virtuous
fruits.

That is why when Maharishi Vasishta instructed the great King Dasaratha to organize
the performance of PutraKaameshti Yaagam, it was resolved that It is best to perform
only under the leadership of RushyaSrumga, and he was invited and it was a grand
success. Enlightened RushyaSrumga is supreme sage. He doesnt recognize any
material needs at all. He has no discriminations what so ever. This is a good example
for the above discussed principle that only an enlightened person with absolute
regulation, balance and control over his senses with wisdom and unbiased, tidy intellect
has right to perform any sacred rituals to realize the boons / virtuous fruits.

On the contrary King Nahusha performed 100 Aswamedha Yajna for the position of
attaing Indra (ruler ship of the heaven), though managed to reach up to the seat, but
could not manage to experience and fell prey to his sensory weaknesses, got cursed to
take the life form of a python and live in some forest for a long time.

Another great king called Nruga has done lot of charities -

- which included donating cows with horns of golden covers and feet decorated by golden
shoes and several ornaments regarded as virtuous acts and earned lot of boons to his
credit still was told to have taken the form of a garden lizard that lived in a useless well.
These were from some of the mentions in Sri Mat Bhagavatam. The reason for this was
that they had performed the rituals without the balanced mind that is achieved through
sharpened intellect by practice of Yogam and hence were mere acts oriented towards
achieving fulfillment of desires and hence were suitably rewarded with apt boons and
curses.

It was discussed already at length and repeatedly with reference to various standards
from the scriptures that Eaquality and balance of mind is the resultant of practice of
Yogam (PraanaAyaamam). Hence only being a Yogi one is authorized to perform any
rituals (Karma).

Also it was clearly laid out part of the process in the practice of all sacred rituals and
daily routine rituals. Because PraanaAyaamam is a must for any performance of ritual
actions. Reason being the mind tends malicious when filled with material wants, lacks
intellect & wisdom. Sacred Scriptures (Vedam) clearly stated that any acts performed
with malice or biased selfish mind do not yield standard results.

Sruti: PraanaAyaama VisuddhhaAtma Yasmaat Pasyati Tatparam |

Tasmaannatah Param Kimchit PraanAyaamaAditiSrutae ||

One who practices PraanaAyaamam attains clean mind and sees/realizes the Self
inside. Hence there is no other holy ritual than PraanaAyaamam as per Sruti or Veda.

Also laid out in Veda (sacred scriptures) that worship Rudra by being Rudra and
worship Vishnu by being Vishnu. There are these standards reiterated in umpteen
number of various other scriptures also and Hence any sacred activities do not yield
supposed results when performed with False Ego, selfish personal desires. The subject
of PraanaAyaamam shall be further discussed ahead in more detail.

Yogam
Ref.: Samyogo Yoga Uchyatae

Yogam means the union of two entities. The two entities here refer to Praana and
Apaana whose union results in Knowledge Absolute or realization of Truth Absolute.

This process is explained briefly by Sri Krishna ParaMaAtma in Sri Mat Bhagavadgita
as below:

Ref.: Sparsaan Krutvaa BahirBaahyaamSchakshuSchaivaAntare Bhruvooh |

PraanaApaanau Samau Krutvaa NaasaAbhyamtara Charinau ||

Yataendriya Mano BuddhirMunirMoksha Paraayanah |

Vigatecchhaa BhayaKrodhaa Yassadaa Mukta Aevasah ||

Muni means a devotee who has aimed at liberation and has the ability to differentiate or
discriminate the material (entities with forms and names) and celestial soul. He
withdraws his mind and senses from all the worldly affairs or avocations, his physical
eye sight pointed towards the center of the forehead, balances the Praana and Apaana
forces by internalizing and thrusting the breath with balance along both nostrils to
behind the nostrils thrusting inwards and upwards above oropharynx space in to the
center of the head region. By this practice one gets to attain control over his senses,
mind and intellect, lets go all avocations, desires, fear, anger and anguish and achieves
complete liberation and realization of self, truth, bliss absolute.

State of Complete Liberation means dropped the identity/ego once and for all and
always, i.e., both while bearing the physical form & name (body) and even after
dropping of the bodily entity.

By driving the forces of Praana and Apaana deeper and inner beyond nostrils, they
unite above at the face of Brahma Naadi i.e., center of the head above
oropharynx. Then the life force being one realizes the self / soul gets liberated from all
sins, stays centered in the SELF, finding it as his original identity (drops his ignorant
identification with the bodily form & name). Thus he wins to gain absolute control over
his mind, ego and intellect, and shreds mean avocations, desires, fear, anger and
anguish. So to win over all the negative traits one needs to unite the duality represented
by dual forces Praana (upward/inward thrust along inspiration) + Apaana (downward /
outward thrust along expiration) as one stable subtle Praana (absolute life force in the
ChidAakaasa).

It should not be misinterpreted or misunderstood that the practice of PraanaAyaama

i.e., regulating the Praana and Apaana forces is nothing but regulation of movement of
air passing through nostrils as inhale and exhale.
It is not intended for victory over life force leading to deathlessness or non-decay of the
physical body.

Ref.: PraanaApaanau Nischaya Budhhya HrudiRudhvaa Bhittvaa

Sarvaan Samsaya Bamdhaan Vishayoathaan
(Brahma Gita)
Realization of Absolute Truth results from uniting the Praana and Apaana in to one
subtle life force. Due to the division of the subtle life force in to two namely Praana and
Apaana, leads to all confusions, ego, questions (self-doubt), ties/bonds/dead-locks and
material avocations & desires.

Sruti: Apaana PraanaYoraikyam ChidaAtmaanaam Samaasrayah

(AnnaPoornopanisht)

Union of Praana and Apaana is the sole universal form of all ChidaAtma. Duality of the
mind is the result of split of subtle life force in to vibration as two forces in opposite
directions i.e., Praana and Apaana and that results in mind and its avocations in many
material aspects. When mind is focused on one (sole existence) that is nothing but mind
has transformed as solitary sharpened intellect that turns in to Jnaana or knowledge
absolute. The true self is realized only by attainment of state of Jnaana (sharp intellect
perceives/experiences the Absolute truth).

Sruti: Saahisarvagataa Samvit PraanaSpandaena Chaalyatae |

ChittaiKaagradyato JnaanaMutam SamupaJaayatae ||

All pervading knowledge (Samvit or consciousness) is collective mind. Sruti stated:

ManaJnaanaManutae meaning Mind is nothing but knowledge in its pure state. Mind
is moved or vibrating due to the vibration or movement of the Praana (life force). So
when mind is stabilized and focused that is concentrated due to victory over praana
(stabilization), absolute truth is realized.

Sruti: Chittae Chalati Samsaaro Nischala MokshaUchyatae

(Yoga Sikhopanishat)

The cause of the creation of the universe or cause for Ignorance (Ajnaana) is the
vibration of the mind. If mind is stable it is the state of liberation. The cause for vibration
of the mind is the vibration of the vital force (Praana). The cause of the vibration of
movement of vital force is Apaana or the downward/outward thrust of the life force.
While the natural tendency of the Praana is to move to the origin and be stable, the
attribute of downward fall of the life force is termed Apaana and that is pull down of the
Praana (vital force). This created or caused the vibration up and down. That is why the
ignorant mind is restless.

Sruti: Oordhvam PraanaMunnaYatyApaanam Pratyagasyati

(Kathopanashat)

Apaanaat Karshati Praanam Prano Apanamcha Karshati

PraanaApaana SamaAkshiptaStadhaa Jeevo Na Visramaet
(DhyaanaBindoopanishat)
As told above in the Upanishats, Praana becomes stable by practice of Yogam and
reversal of Apaana Direction. This is what is referred to as stability of mind or Non-Dual
focus (AEkaagrata). This practice ends up in Jnaana (Realization of Truth).

Ref:

VruttiHeenam Manah Krutyaa Kshetrajnam Paramaatmani

Aekeekrutya Vimuchyeta Mukhyoyam YogaVuchyate
( Ashtaavakra Geeta)

Hence Lord Sri Krishna gave utmost importance and Taught about path of the Yogam
and its practice in Bhagavat Geeta. When Praana and Apaana are together pulled
upwards and practices Yogam as fine sound is produced. It is called Om or Sound of
the life force (Naadam).

Ref:

Omkaaram Paadaso Vidyaat Paadamaatra NaSamsayah

Ekamaatraa Dvimaatraascha Vibhedatah
Arthamaatraa Varaajneya Ata Oordhvam Paraatparah
(Brahma Vidyopanishat)

Omkaar has four quadrants. They are Viswa, Taijasa, Praajna and Tureeyam.
First three quadrants (Viswa, Taijasa, Praajna) form part of the Pranava Naadam and
the fourth quadrant i.e., Tureeyam is the form of Brahmam. That is why the Om as such
is described as one to begin with that later got split in to two parts. One of the two parts
got subdivided further in to three parts (Viswa, Taijasa, Praajna). So one should practice
to unify the three subparts and meditate on the one Tureeyam (pranava / naadam). By
meditating like this the one meditating merges in the meditated and experience nondual self. Remains as One or Non-Dual state. So to say the experience is the result of
well informed practice only but not by mere listening to philosophy or reading texts.

One must observe restraint of seeking sensory pleasure (Yama) during course of
practice of Yogam.

Ref:

Ahimsaa SatyamAsteyam BrahmacharyamAparigrahah

(Patanjali Yoga Sutra)

One should practice and behave with Non-Violence, celibacy, and not
expecting/accepting any material gain for the purpose of cultivating / developing
contentment within. Just like a sick person observes strict & cautious diet for speedy
recovery, Yogi must also observe similarly good food and physical habits. Like for
example one should avoid excessive use of bitter, sour, spicy as well as eat little and
limited quantities. Ensure that the body doesnt turn acidic and is fed usually with
healthy and nutritious foods.
The reason being:

Ref:

Balavaanindriya Gramau VidyaamSamapi Karshati

(Jaimini Vaakyam)

Ref:

Indriyaani Pramaadheeni Haramti Prabhasam Manah

(Bhagavat Geeta Chapter 2 Verse 60)

Sensory organs are very dangerous. They can distract the mind of a great scholar even.
Some people quote that Onion do as good as the mother but they power senses very
much. Those who want to achieve control of sensory pleasures should avoid
consumption of onions in their diet. Similarly there are several such other ingredients to
be avoided that might excite senses.

What is Meditation?

Concentration or focussing of the mind on one subject is told as meditation. If so, it

should be all right to focus the mind on any stone. By nature, mind is such that whatever
it is focused on, mind takes its form. So what is the use of it? The target should be
peace/calmness of mind. But then why is the peace lacking. Answer would be that Due
to lots of concerns/worries. Where from all these concerns originate? These worries

are springing from the mind only. Hence all these are lying in the mind only. The mind
experiences sleep some time, peace and all active avocations during the rest of the
time. So one must understand that these three traits are that of the mind. Of all the
above three traits sleep is in-active/dormant state (Tamas Dark), peace is the state
of happiness (Satva Calm & elite), Material Avocations termed active (Rajas
Restless). Has it been mentioned anywhere in the vedic scriptures that sitting quiet with
closed eyes or uttering spells (Mantra) would help destroy the worries arising due to
worldly avocations? Because of the three basic traits only the mind came in to being.
Otherwise the lack of that mind itself is transformation to divine knowledge absolute. If
one wants to destroy the evil traits, then the address of the same has to be found and
put efforts to eradicate wherever they are found. How can sitting quiet with closed eyes
can alone help? People who perceive thus can only be ignorant but not intelligent.

Blind believing and following without analyzing and without application of common
sense, one may just remain with mere animal instincts. Mind is tied up by life force
(Prana).

Ref:

Praana Bamdhanam hi Saumya Manah

(Yoga Vaasishtam)

Movement of the Life force (Praana) itself is the vibration of the mind. Vibration of the
mind results in avocations and worries. Thus vibration of the mind (movement of
Praana) is the root cause of restlessness / lack of peace. Movement of Praana leads to
activity (trait Rajas-active state) and avocations. Praana when stabilized invariably mind
is stabilized leading to peace of mind. Mind is at rest. Hence closing of eyes is not
adequate to calm the resultant worries arising out of activity of the mind. Any People
with very basic commonsense and reasoning cant believe this. There is no better way
than to win over wild movement of life force in order make the mind calm and people
devoid of any material avocations.

Ref:

PraanaSakti Nirodhena Mano Leeyati Raaghava

(Yoga Vasishtam)

By restraint of movement of life force mind vanishes in to soul absolute. Very few take
note of the fact that life force has the basic trait of activity. This is the fundamental
reason for giving extreme importance and placing the practice of praanaayaam
(regulation of movement of life force) very high in the process of acquiring spiritual
knowledge in all the scriptures like Vedam, Upanishat, Bhagavat Geeta etc. and many
others.

Unless sincere seekers approach the Masters who read, analyzed, learned, practices,
experienced, realized under the guidance and teachings of the enlightened masters in
turn, it may be like blind seeking path from the blind.

Ref:

Tasmaachaastram Pramanamte Kaaryaakaarya Vyavasthitau

(Bhagavat Geeta Chapter 16 Verse 24)

Ref:

Yassastra VidhiMutsrujya Vartate Kaama Kaaratah

Nasa Siddhimavaapnoti na sukham na paraamgatim
(Bhagavat Geeta Chapter 16 Verse 23)

Hey Arjun! One must understand dos and donts correctly, should remain in bounds
and act in accordance to the standards and norms laid down in the doctrines. Otherwise
those who behave and act crossing the lines according to their own wills and fancies
fulfilling their material desires, they can never be happy either in this world or beyond.

Sruti: Achaaryo Veda Sampanno Vishnu Bhakto Vimatsarah

Yogajno Yoga Nishthascha SadaaYogaatmakasSuchih
(Advaya Taarakopanisht)

Achaarya means he is the Guru (teacher, mentor, philosopher, guide, guardian),

thoroughly knowledgeable in Vedic scriptures, ardent devotee of the lord Vishnu (allpervading supreme power), non-jealous, Expert and regular practitioner of Yogam,
possesses a pure, clean and calm mind from inside. Attention has to be paid here to the
careful use of the term Yogajnah and stress on cleansed by regular practice of
Yogam. There are many practices in the name of Yoga. One has to ensure to adapt to
the practice of that Yogam which helps in attainment of thorough cleansing from within
towards complete purity such that one becomes devote to god and completely devoid of
jealous/ego/hypocrisy. Still he must be continuing to commit to such practice in order to
teach the same with perfection.

It was laid down in the scriptures that one tends to sleep by sitting with closed eyes and
gets distracted towards objects in front and around by if sitting with open eyes. As
Mentioned in Bhagavat Geeta, One should position eyes in a semicircular shape and
direct the focus of the sight to the center of the forehead. Eyes should not be closed.
When eyes are closed, tends to sleepy. When felt sleepy, a sort of drowsiness develops
and feels like relaxed. Many ignorant, unaware of the effect of sleepy drowsiness,
mistake the experience to that of peace of mind. Similarly it is not possible for one to
control the minds of many others. Nowhere one finds such mention in any authentic
scriptures

Thats why Arjuna queries Sri Krishna Paramaatma as below:

Ref:

Chanchalam hi manah Krishna! Pramaadhi Balavadrudham |

Tasyaaham Nigraham Manye Vayoriva Sudushkaram ||

Oh Krishna! Mind is extremely fickle and dangerously strong by nature. I consider that it
is very difficult to regulate it. Gaining control over ones own mind is as difficult as
achieving control over freely floating air all over.

Sri Krishna Replied:

Ref:

Asamsayam MahaBahoo, Mano durnigraham chalam |

Abhyasenatu Kaunteya, Vairaagyenacha Gruhyate ||

Asamsayataatmanaa Yogo dushpraapa itime matih |

Vasyaatmanaa tu yatata sakyo vaaptumupaayatah ||
(Srimat Bhagavat Geeta Chapter 6 verses 34, 35 & 36)

Answer: Oh Arjuna! No doubt that it is very difficult take charge of your mind in to your
control. However by practice and detachment thoroughly it is not impossible though.
Otherwise without controlling the mind and its avocations it is too difficult to realize and
visualize all-pervading divinity. Thus with the help of the practice of detachment and
such techniques and processes one can control and dismantle the mind. One has to
understand why Sri Krishna being incarnated divinity and enlightened soul did not offer
to control Arjunas mind and instead just advocated the processes to practice and
suggested to practice and achieve control over his mind to Arjuna on his own efforts.

So neither it is possible for one person to control anothers mind by magical powers nor
it can be achieved by simply sitting closing the eyes as a permanent solution to control
the wavering mind. Mind is extremely fickle and one has to follow the recommended
practice of the proper processes laid down as authentic yogam practicing of which can
lead to the concentration of the mind and control over it as well as it should be ably
supported by disinterest in avocations and detachment of mind from material
attractions. It was taught in Bhagavat Geeta as Buddhi Yogam.

Ref:

Buddhi Yogamupasritya Macchittah Satatam Bhava

(Bhagavat Geeta Chapter 18 verse 57)

Stay centered in I i.e., Soul by resorting to practice of Buddhi Yogam

Ref:

Ahamaatma Gudakesa
(Bhagavat Geeta Chapter 10 verse 20)

Arjuna! I am the eternal soul - Atma). Sri Krishna Paramaatma taught that Budhi
yogam is nothing but Yogam that leads to calmness and concentration of the mind.
Hence soul is the state of ultimate peace. Thus by focusing on your form of soul can
only result is ultimate peace and restfulness. Peace of mind is not attained By paying
attention to anything else or sitting with closed eyes is the essence postulated by all
philosophic doctrines. Soul is the finest center of innermost seat of ones own
intelligence (Buddhi Guha). Therefore the same should be known and identified with the
help of the experienced teacher and one must practice the concentration of mind on that
point and detach from everything else to achieve and experience bliss and ultimate
peace. Otherwise it is never going to happen is the firm dictate of the doctrines of
philosophy.

Those who act by resorting to the guidelines of Sruti/Smriti are divine embodiments.
And the opposite are those with evil will. Such evil willed will miss the eternity and fall
down endlessly to the lower levels as mentioned in Bhagavat Geeta. Lower levels mean
taking birth in the form of Animals/birds etc.

Om Santih! Santih! Santih!

Devotion
Loving the lord of lords is to be known as Devotion. It is a matter of common sense that
If one has to love any and be loved then must know that person and his where about
well. Without such knowledge no one can accomplish such goal of being loved. For
example if somebody wants a precious stone, he must know how it looks, what and
where it is exactly without knowing which one might end up finding an ordinary piece of
stone, a look alike but not what he wanted exactly. Like that is of no use, similarly not
knowing what is divine and who is god and where he is, worshiping god ambiguously
one cannot accomplish the goal. Everyone keeps hearing in this world that that god is
one and all pervading. No matter how foolish one is, by simple reasoning one can

conclude quickly that God ones own self. If god is within your ownself then must resort
to search deeper within, find, worship, love and be loved by the god. So leaving the
precious stone at home, forget where it is and search on the roads around instead, can
one imagine how foolish the act is? Such is the act of searching to find the diving
outside ones own self.

Ref:

Eeswarassarva Bhootaanaam Hruddeserjuna tishthati |

Bhraamayan Sarva Bhootaani Yantraaroodhani Maayayaa ||
(Bhagavat Geeta Chapter 18 verse 61)

Ref:

Tameva Saranam Gatcha Sarva Bhaavena Bhaarata |

(Bhagavat Geeta Chapter 18 verse 62)

Oh Arjuna! Lord is present in the hearts of all forms of life. He rides all beings like one
rides a machine and deploys as desired. If one has to win over the illusion, one has to
surrender to the almighty. So everyone has to resort to find god within self and strive to
win over the illusions of the worlds, worldly things and material avocations. No other
way to go.

The use of the word Tameva is to impress that there is no alternative than to surrender
to him within. Lord is un-manifested and thus no name or form.
Name and form attribute to only the manifested.

Ref:

Avyaktam Vyaktimaapannam Manyamte Maamabuddhayah

(Bhagavat Geeta Chapter 7 verse 24)

Especially, the one who worships I Krishna as a manifested (physical person) is

foolish. How can they be real devotees who think mistakenly that I (Lord/SriKrishna)
am bound by a particular name and form. Narrow minded stubborn should not be
confused with real broad minded Devotees. By mistaking that the un-manifest divine to

be few manifest specific names & forms one can never really understand the divinity. It
is like trying to find and love John and end up with some Tom. It is because of not
knowing who John really is. If one loves John, he must be known well, found and loved.
That is why it was emphasized in the scriptures that only by knowing correctly who god
is, and worshiping one attains self-knowledge and enlightenment. God rests above and
the living being down and the living being looks down and sees, experiences and
mingles with the world below. So it is difficult to find the God. If one wants to look at the
son, should turn head up and look up in the sky and should not look downwards below
on to the ground. To get clarified Arjuna queried Krishna as quoted below in
UttaraGeeta:

Ref:

Durvijneyam Duraaraadhyam Dushpragamyam Janaardana |

Adhomukham Yathaabhootva Hrudaye Kena Gachati

||
(UttaraGeeta)

The living beings always are facing ground / looking downwards and how can they ever
find the Lord placed above in themselves and when would they be able to really worship
and realize. Srikrishna clarified as follows:

Ref:

Adhomukhamtu HrutpadmaMudhrutya Pranavenatu

(UttaraGeeta)

By the awakening practice of Pranava (lifeforce movement) and turning and rising the
lotus of knowledge upwards, it is possible to accomplish the task realizing the god and
self as one (non-dual). So the practice of chanting Pranava or Om as suggested
process is to realize the god within ones own self. While the facts are like this, some
stubborn blindly jump around aimlessly shouting names of the symbolic forms endlessly
used and meant for explaining basics in the process of worshipping god and realizing
truth. Points or mistakes to be noted here are 1. Attaching and limiting the boundless
divine that has no form and giving it a name 2. It is a Loss of physical and mental
energy by uttering such names like Ram/Krishna. This energy being wasted or lost is
nothing but the divine energy. Thus one becomes weak only to faint. What else it is than
foolishness to mistake fainting to ecstacy. When it was well explained in scriptures that
be it known in the form of lord Ram or Srikrishna, God by definition is all-pervading, then
why the shouting around. The Omni present god isnt deaf and is present everywhere
inside out. Hence no need to run around and shout aloud. So it can be safely concluded
that those who run around making noise all over really dont know who god is and

where he is? How can they ever love and be loved by the God who they never cared to
find exactly. His Form is Om and His name is Om (Pranavam)

Ref:

Omkaaram Pranavo Jnatvaa Pranavo Brahma Nirbhayam |

Pranave Nitya Yuktasya Na Bhayam Vidyate Kvachit

||

(Maandookyopanisht Gaudapaadakaarika)
It is to be known that Pranava is nothing but Omkaaram. Pranava alone can the divine
absolute. The one who stays together and centered with Om, conscious about Om,
know fear anywhere. If the tone, rhythm, rhyme are not good, While chanting/singing
using names whether Rama or Krishna or anything else, audience can never be happy.
So one must know that the sound may be delightful or irritating but god is not so.

Moreover to pronounce the same one needs to use, Toungue, Teeth, Lips, jaws etc. in
the mouth. We can spell it as combination of letters. Before being uttered, those sounds
and words are in the form of everything. That is why a lot of importance is being given to
the sound when it comes to recital of Veda. The systematic rising of tone is to direct the
energy flow upwards to touch and merge with the heart of head or seat of the soul and
thus derive the experience of the true happiness. On the contrary shouting
spells/Name/Om just loud and prolonged will only result in loss of energy, doesnt lead
to the realization of god, and cannot cultivate the real devotion. Since practitioners of
such incorrect means of diverting mind on names and forms, cannot find salvation.
Those who aspire to attain salvation should know who the soul or god is, merge or
absolve the mind in the soul, experience the true happiness by being that alone.
Salvation is nothing but release from the worldly bonds and attachments. Then what is
the bond? All scriptures teach that acts of desire are bonds. how can one get rid of
urges and consequent efforts in order to fulfill them, By doing stupid acts in the name of
worship. Never! If there is one distinct path or method called Bhakti or devotion for
enlightenment, Why would lord SriKrishna emphasized that there only exists a twofold
path i.e., Path of knowledge/Jnaana for Saamkhya and Path of Action (Karma) for Yogi.
There is no other distinct path called Devotion for another category of
worshippers/seekers. Why because path of Knowledge and devotion are not different.

Ref: SwaSwaroopanuSamdhanam Bhakti RityabhiDheeyate

(Viveka Choodamani)

Absolving ones illusory self i (cage of body and mind) in the True Self I
(Soul / Existence Absolute) is Bhakti. Realizing your original state of existence that is
beyond and the visible scene or world.

Ref:

Kalau Smaranaan Muktih

Generally the above line is interpreted by most people that one realizes just by even
casual remembrances. Whereas Smaran means Dhyaana (Meditation). Without
knowing these realities. By uttering the so called sacred names loudly like shouting
slogans, dancing and jumping, a person loses physical as well as mental energy rapidly
and even may die sooner. Such people cannot even be categorized as Human beings.
Because, Humans by definition and purpose, are those with the ability of distinguishing
the Absolute and relativity or illusion by way of intelligent analysis and discrimination to
achieve salvation and enlightenment. So this is to appeal to all to note the underlying
facts from the Scriptures and ignore the philosophy of convenience to win over
ignorance and attain Bliss Absolute.

Knowledge (Jnaanam)
Many non-dual philosophers advocate / argue that one should leave aside all duties and
just keep listening to Vedaanta. It is only by listening and remembering time and again
about non-dual philosophy, one would attain salvation is the theory of Advaita (Nondual) Philosophers.

Ref:

Samnyasya Sravanam Kuryaat |

Listen to non-dual philosophy, By renouncing i.e., abstaining from duties. But then, how
is it possible to attain salvation while still possessing qualities of Rajas etc. by mere
listening to remembering philosophy. They have an opinion that by mere listening itself
one would be able to get over his Rajas (catalyst of action) qualities.

Ref:
Mokshaika Saktaa Vishayeshu Raagam Nirmoolya Sanyasyacha Sarvakarma
Tachraddhayaa Yah Sravanaadi Nishtho Rajaswabhaavam Sadhunoti Buddheh

(Viveka Choodaamani)
Through complete renunciation of all wishes in material avocations, and abstaining from
any desirous acts, if one focuses just on listening to non-dual philosophy, he shall be
able to drop the qualities of tendencies to act or Rajas. But according to the following:

Ref:

Rajah Karmani Bhaarata

(Bhagavat Geeta Chapter 14 verse 9)

Ref:

Rajo Raagaatmakam Viddhi Trushnaa Samga Samudbhavam |

TanniBadhnaati Kaumteya! KarmaSamgena Dehinam ||
(Bhagavat Geeta Chapter 14 verse 7)

By nature, Rajas is catalytic to actions, Rajas is nothing but bunch of desires which in
turn lead to many more desires, and a person is bound by the endless loop of desires,
gets entangled in actions are the key points of essence from the above verses referred
to from Sri Mat Bhagavadgita.

Hence it is out of question to get rid of wishful actions, while one has the triat of Rajas
associated with intellect, therefore renouncing avocations in such state of mind is not
possible. Thus it was advised in Sri Mat Bhagavadgita that:

Ref:

Sanyaasastu MahaaBaahoo! DuhKhamAaptumAyogatah |

(Bhagavat Geeta Chapter 5 verse 6)

Arjuna! Renunciation (Sanyaas) without practice of Yogam causes Grief (DuhKham)

Ref:

Rajasastu Phalam DuhKham

(Bhagavat Geeta Chapter 14 verse 16)
Sanyaasah Karmayogascha Nihsrayasa Karaa Vubhou
Tayostu Karma Sanyaasaatkarmayogo visishyate
(Bhagavat Geeta Chapter 5 verse 2)

Both abstinence from actions as well as Karma Yogam are sacred and good practices
for attainment of salvation, but by nature living beings cannot abstain from performance
of actions for even a minute, therefore performing actions along with practice of
karmayogam is the recommended practice according to Srikrishna Paramaatmas
teachings.

Ref:

Swabhaavajena Kounteya! Nibaddha Swena Karmanaa

Kartum Nechasi Yanmamotkarishya Swasopitat?
(Bhagavat Geeta Chapter 18 verse 60)

Living being is bound by nature to perform actions. Even if someone desires to defy the
natures law due to some delusion, nature forces him to abide by its law. So one cant
do away with his orientation to act, because of his previously accustomed nature and
hence renunciation is not practically possible and not a physical process.

Sruti:

Karma TyaagaanNaSamyaaso na preshochaaranenatu |

SamDhou JeevaatmaManoraikyam Samnasah Parikeertitah ||
(MaitraeyyUpanishat)

By mere pronouncement SamNyastam Mayaa Sarva Karmaani or stopping to perform

work physically cannot be renunciation.

Devoting all sensual energies in the realization of Supreme Being Absolute is the real
Samnyas or renounciation. It means union of individual self in to the Universal Self and
such oneness. Attainment of such union is Yogam and is not any other possibility or
otherwise.

Samnyaasam = Samyak + Nyaasam means renunciation of all avocations and activities

very well.

If one has to practice renunciation of all activities well, the innate nature of acting The
quality of Rajas must have got eliminated / calmed completely.
Till such time, the nature of indulging in avocations or the trait Rajas exists in the form
of mind, renunciation is impossible. Thus one should accomplish
Samnyaas/renunciation by practice of yogam lest it will be a futile attempt.

Many followers of the path of Advaita Philosophy, consider that mere listening to the
preachers of divine documents post the four fold practice which is not again appropriate.
The Saadhana Chatushtaya (Four fold practice) comprises
1. Discrimination of the nature of material things as temporary and derive what is
everlasting existence
2. Detachment from craving for worldly pleasures
3. Development of the wealth of 6 sacred traits (Shatka Sampatti: 1. Samam, 2. Damam, 3.
Uparati 4. Titiksha, 5. Sraddha, 6. Samadhaanaa). Samam and Damam means restraint
of urge to deploy external and internal sensory faculties for derivation of earthly desires

Ref:

Indriyaanaam Nirodhena Dehe pasyamti Maanavaah |

Dehe Nashte Kuto Buddhih Buddhi NaasaatKutojnatah ||

(Manusmriti)
By restraint of use of internal and external sensory faculties and associated body
organs, one can achieve to realize/view the Universal soul within ones own self.
Practice of rituals like Fasting etc. In the name of restraint of worldly actions and
avocations may just lead to degeneration and destroy of the body. By spoiling body, the
intelligence quotient drops down. No intelligence means any scope and hope of
realizing the truth not possible. Hence practice of fasting as austerity should be avoided.

UpaRati (Upa = Sameepe / Close experience and Rati = being as Happiness) means
centering ones self close to the soul within and enjoy the comfort of Universal Atma /
Divine absolute.

Tolerance means ability to withstand the hurt caused by any and still be able to help
them in turn when needed.

Ref:

Sahanam Sarva Duhkhanaam Pratyepakaara poorvakam

Sraddha means devoted to self-realization and Samaadhaanam means having a

calm and peaceful state of mind.

Mumukshatvam means strong will/resolve to attain salvation. Actually Mumukshatvam

should be placed on top of the list. Why because, we always strive with some objective.
When there is no goal, there is no attempt, no need for any infrastructure and sparing of
efforts. In view of the many Non-dual school of philosophers, The focus on realizing self
is towards the end of Saadhana Chatushtaya or 4 pronged practice process to selfrealization. And curiosity to realize the self is to be fulfilled by way of listening to the
knowledge of concerned philosophy. Jijnasa means urge.

Urge is of three types. 1. Aasakti (Normal urge for anything) 2. Adhyaasakti

(serious/strong urge, such that one doesnt care about anything else and highly focused

on that one subject of urge) and 3. Atyamtaasakti (Extreme Urge:- Everything looks like
the subject of urge; it completely occupies ones mind, this is an extreme where
persuasion turns in to perception). When one pursues realization of Brahmam very
seriously i.e., strong urge, because the mind is highly focused on Brahmam, he
gradually starts derecognizing anything other than Brahmam. Then attains the
experience or feels the soul eternal (The Brahmam) everywhere around in and as
everything i.e., realization of what is meant by Sarvam Khalvidam Brahma, thus the
whole creation appears as Brahmam due to the Extreme Urge or Atyamtaasakti.

Ref:

PratyagBrahmani Chittaikaagrata Jijnaasetyardhah

(Vichaara Saagaram)

The focus and concentration of mind on all pervading Brahmam is the meaning of
Jijnaasa. Therefore in this process where is the room for analytical study of non-dual
philosophy by mere listening to, more over

Sruti: Saamto Daamta Uparati Titeekshu Samaahito Bhootvaa

Aatmanye Vaatmaanam Pasyet

The above quote from Sruti states that practitioner of Shatka Sampatti (the six fold
austerities/techniques such as Samam, Damam etc.) should be able to see the
Brahmam within ones own self, And also

Sruti: Bhidyate HrudayaGrandhih, Chidyante Sarva Samsayaah

Ksheeyamte Chaasya Karmaani Yasmin Drushte paraapare
(Kathopanishat)

On seeing the eternal soul or by attaining self-realization, the knot of ignorance in the
mind is unwound or resolved. All questions about attainment of salvation are answered
and all doubts cleared once and for all. All his consequential actions are destroyed.

Sruti: Visham TrushtyaAmrutam Drushtvaa Visham tyajati Budhimaan

AatmaanaMapi Drushtyaaham Anaatmaanaam Tyajaamyaham

When an intelligent is offered poison and Nectar Divine, he obviously chooses the
Devine Nectar and leaves the poison. Similarly, an intelligent distinguishes Soul Divine
(Aatma) and Non-Soul (Anaatma i.e., Material Vs. Immaterial) leaves the material
avocations. Anaatma means anything that is perceived as that is opposite to Aatma.
Hence all these material perceptions and avocations vanish up on Self-Realization. So
what is needed is the trick to or code breaker to Self-Realization

Ref:

Sarva Bhootastha Maatmaanam SarvaBhootaani Chatmani

Eekshate Yoga Yuktaatmaa Sarvatra Sama Darsinah
(Bhagavat Geeta Chapter 6 verse 29)

A devote Yogi sees himself in every being and every being in himself due to his matured
vision of equanimity. Never meant to instruct to practice just analytical thinking alone.

The reason for the mistaking by non-dual philosophers is due to a reference in Sruti that
by practice of pious deeds for long time, one develops the attainment of Salvation as
goal, there after one needs to listen to lectures on scriptures of Philosophy. Out of the 4
leg practice (Saadhana Chatushtayam) for Self Realization, Mumukshatvam means
Mokshecha and hence it was interpreted and preached so. That is why the given
opinion that it should rather be at the top of the list. But the knowledge acquired by
analytical thinking is ordinary knowledge. Only by application that leads to experience
that is not possible without practice of Yogam.

Ref:

Bahoonaam Janmanaamante Jnaanavaan Maam Prapadyate

Vaasudevassarvamiti sa mahaatmaa sudurlabhah
(Bhagavat Geeta Chapter 7 verse 19)

Knowledgeable human After several lifetimes attains the knowledge of absolute or

WISDOM that whatever is found all around is that which is all pervading
knowledge/bliss/truth only Vaasudevassarvamiti. Such people are the rarest of rare.
There may be many listening to preaching on non-dual philosophy but those who have
experienced that Vasudevassarvamiti / Sarvam Khalvidam Brahma are rarest of
the rare.

Sruti: Janmaantaraischa Bahubhiryogo Jnaanena Labhyate

Jnaanamtu JanmaNaikena Yogaadeva Prajaayate
(Yoga Sikhopanishat)
A knowledgeable is one with ordinary knowledge or information about Truth / Absolute.
After several life times of pursuit one is blessed with the path of practice of Yogam that
alone leads to the knowledge / bliss / absolute truth that Vaasudevassarvamiti. One with
visual defect Diplopia sees two moons. No matter how well it is explained by any no. of
people, he sees the moon only as two moons. Once this defect in eyes/vision is
rectified, he need not be told by any one, he naturally sees only one moon. Here is
visual defect is akin to ignorance/darkness. Lack of knowledge of truth or ignorance is
nothing but defective half knowledge. Avocations of the mind impair the vision and thus
cover and hide the absolute from the view. Available capacity in the light of knowledge is
not adequate to recognize the absolute truth. Hence the distorted vision rather things
are seen opposite to real instead. Examples of such misperceptions are Rope to be a
Snake, mistaking immovable like stones as living beings, devils in shadows etc. This
situation doesnt arise in absolute darkness or brightness. This is a situation is actual in
times of inadequate light leading to poor visibility. Hence when vison is covered by
material avocations and distractions, truth is obviously perceived defectively as many
imperfect things/beings.

When one sees through colored or tinted glass, all those non-colorful things appear to
be of the color of the glass and the color or tint of the glass shall distort the original color
of the objects seen through, for sure. Therefore when avocations & distractions are
eliminated, the truth emerges out clearly. So it is evident that elimination of ignorance
should be the goal.

The avocations are the result of the trait of Rajas means the tendency to act relentlessly
and is the root cause of all desires wills and fancies that cover or hide the truth from
being viewed/experienced.

Ref:

Aavrutam JnaanaMaetaena Jnaanino NityaVairinaa

KaamaRoopaena Kaumteya! Dushpooraenaanalaenacha
(Bhagavat Geeta Chapter 3 verse 39)

The desirous nature is such that of fire which is never put off (that means it keeps
burning as long as you keep putting in more and more firewood in it), so the wants are
unlimited and ever growing which is the main foe to the seeker of Truth. Such wishful
nature is the root cause of one being blinded from truth and getting carried away in
endless deception.

Ref:

Kaama Bandhanamae Vaeda Naanyadasteeha Bandhanam

Kaama Bandhana Muktoahi NaehaBhooyoabhi Jaayatae
(Vyaasa Vachanam)

One gets liberated from birth-death cycle by liberating ones own nature of relentless
wishful thinking, there is not any other bonds than desires is the ascertainment by Sri
VaedaVyasa in his words referred above.

Sruti:

Purushasya SukhaDuhkhaadi Lakshanam Chittadharmah

Klaesaroopatvaabandhoa Bhavathi Tanniraodhanam Jeevanmuktih

One realizes Self/Brahman/God, whenever the ever-desiring nature of his mind is

destroyed. Hence one must realize that the desires are the stumbling blocks on the path
of the sincere seeker of truth. The root cause of desires is the trait of Rajas (tendency to
pursue and act out of desirousness).

Ref:

Rajasastu Phalam DuhKham

(Bhagavat Geeta Chapter 14 verse 16)

Root cause of all pleasures and pains is the mind. When mind is freed from pains, a
person is said to have been liberated or Jeevanmukta

Only by destroying the tendency to act, grief can be eradicated. Hence to attain the
state of liberation while living (JeevanMukti) one has to eliminate his urges and
tendency to act for their fulfillment.

Sruti:

Chittasyahi Prasaadaena Hanti Karma SubhaAsubham |

Prasannatmani Sthitvaa SukhaMakshayaMasnutae ||

When the mind is clean devoid of dirt, it feels happy and glows brightly. Such happy
mind lies centered in Soul leading to everlasting peace and bliss. The trait of tending to
act out of urges (Rajas) is the Dirt in mind.

Ref:

Bandhasya Haeturmalinam RajoGunam

(Viveka Choodamani)

The root cause of bonds causing pain is Rajas. If the Rajas is removed and overcome
that results in peace of mind

Ref:

VikshaepaSaktee RajasaSwabhaavah
(Viveka Choodamani)

Oscillating mental energy is Rajas

Ref:

Vikshaepo Yasya Naastyasya Brahmavitvam Na Manyate |

BrahmaivaayaMiti Praahuh Munayah Paaradarsinah ||

Whoever wins over oscillating mental energy loss, is not merely one that has known
Brahman but becomes Brahman himself. This has been proclaimed seers that have
realized the Truth. Thus it is to be known that one who won over Rajas is the Brahman.

Ref:

AatmaaNaatmaakaaram SwabhaavaDavasthitam SadaaChittam |

Aatmaanyaakaaratayaa AnaatmaDrushtim Vidadheeta ||
(BrahmaSootram Bhaashyam)

By nature mind is both in the form of immater or divine self as well as matter or non-self.
By eradication of the form of the avocation full mind, the reminder form is so naturally
and originally brahman itself. That is why Sruti proclaims Manohi Brahma. Therefore in
order to realize the self or Brahman practice of Yogam is essential.

Ref:

YogaYuktoa Visuddhaatmaa Vijitaatmaa Jiteandriyah |

SarvaBhootaatma Bhootaatmaa Kurvannapi Nalipyatae ||
(Bhagavat Geeta Chapter 5 verse 7)

A Yogi being the one with clean mind, full of peace visualizes the soul in all as himself
and he only exists manifested as everything all around. Such Yogi is not attached or
bonded even when seemingly engrossed in actions and avocations. Thus it is clear that
by practice of Yogam alone, one attains intelligence that comprehends non-dual nature
of self/Brahman that is all pervading. Identification with divine self is possible only by
practice of Yogam. The truth is that the vastness of the existence and manifestation of
all the different living and non-living entities is the result of Rajas-oscillating mind.

Ref:

Pruthakvaenatu YadJnaanam Naanaa Bhaavaan Pruthagvidhaan |

Vaetti Sarvaeshu Bhootaeshu TatJnaanam Viddhi Raajasam ||
(Bhagavat Geeta Chapter 18 verse 21)

Knowing the creation as numerous different classes of names and forms is Illusive
(Rajasik) Knowledge or rather ignorance.

Ref:

Baahyae Niruddhae Manasah Prasannataa

Manah Prasaadae Paramaatma Darsanam
Tasmin Drushtae Bhavabandhanasoa
Bahinnirodhah Padavee Vimuktih
(Viveka Choodamani)

The tendency of outwardly actions to fulfill urges has to be arrested to calm the mind,
then alone one can witness the presence of all pervading god/self. The state of evading
outwardly urge-full actions is liberation as per teachings of VivaekaChoodaamani. Such
state is attained by practice of Yogam.

Sruti:

Yogaenaantarmukho Buddhih Tatoa Naasayatattamah

(Kathopanishat Bhaashyam)

Which means that by practice of Yogam mind turns inwardly, destroys ignorance

Ref:

Yatantoa Yoginaschainam PasyantaatmaanyAvasthitam

YatantoapyaKrutaatmaanoa Nainam Pasyantya Chaetanah
(Bhagavat Geeta Chapter 15 verse 11)

Yogi full of devotion and commitment find the God/divine self within the heartland of
their own mind. Others, fail due to lack of clean mind even if pursued by any other
means.

Ref:

Prasaanta Manasam Hyaenam Yoginam Sukhimuttamam |

Upaiti Saanta Rajasam Brahma BhootamAkalmasham ||
(Bhagavat Geeta Chapter 6 verse 27)

A Yogi, with a calm mind, as having eradicated the trait Rajas, experiences and keeps
enjoying the ultimate bliss absolute, by being centered in Brahman.

Sruti:

Yogaena Rahitam Jnaanam, Na Moakshaaya Bhavaedvidhe

(YogaSikhopanishat)

Lord Siva preached to Creator Brahma as above that knowledge about God (Non-Dual
Self divine) without practice of Yogam (practical experience) doesnt help to attain
liberation or enlightenment. Henceforth from the essence of all the standards from the
scriptures quoted above so far it is evident that by mere listening to the preaching of
sacred doctrines alone is not adequate for realization of Truth / liberation, and that is
possible only through practice of Yogam. That is the reason why to emphasize that the
document Bhagavadgeeta in Entirety explains this crucial concepts and practice of
Yogam which is why at the end of each chapter, it was mentioned as Brahma
Vidyaayaam, Yoga Saastae as closing remark. However undoubtedly it was also
mentioned in Sruti that by practice of Listening to the scriptures (Sravanam),
remembrance (Mananam), preservation & persistance (Nidhi Dyaasa) of the concept of
Aatman in ones mind, liberation can be attained. This is known as the spiritual practice
path of knowledge (Jnaana Margam). The practitioners eligible to walk along such path
are those who have renounced the worldly connections & avocations completely i.e.,
the ascetics or sanyaasin. The implication is that those who have renounced the world
becoming ascetic must by all means abstain from any involvement what so ever in the
worldly matters. If one breaks this rule or tradition and resorts to act on any earthly
avocations, will tend to lose the knowledge acquired by the practice of of Sravanam,
Mananam, Nidhi and Dhyasa in the path of knowledge.

Below standard from sacred saying of seers confirm the same:

Ref:

Yathaa Tandula Samparkaat Naarikelam vinasyati |

Tathaivodaka Samparkat Samoolam Madhu Nasyati |
Tato Mumukshoastu Yataetkarma Kaaryam Nakimchana ||

Seekers on the path of knowledge are bound to get distracted by engaging in any
earthly avocation and actions, just like Coconut preserved in contact with Rice or Honey
contaminated by Water are bound to get rot.

Therefore an ascetic seeker walking along the difficult path of knowledge for liberation
and enlightenment must not be drawn towards any earthly actions. This also infers that
anyone having influences of feelings of grief, sorrow, pleasure etc., should not renounce
and instead pursue the path of Karma Yogam. He only deserves to act but not to
abstain. Practice of Yogam matures and stabilizes oscillating or vibrating mind
(dissipation of energies), helps to stay detached from the actions being performed,
stays focused in knowledge of self even though is surrounded by obligations to act in
earthly avocations and eventually helps attain salvation sooner or later

Hence Lord Krishna recommended only the path of Karma Yogam to Arjuna knowing
fully well that he is not eligible to be an ascetic at that time. All social humans fall in this
category only bearing very few rare exceptions.

Ref:

Karmanyeavaadhikaarastae Maaphaleshu Kadaachana

(Bhagavat Geeta Chapter 2 verse 14)

Sruti:

Dehoomiti Samkalpoa Mahaapaapam

The sense of body as self and as existence is itself hell

Ref:

Daeham pasyateeti Pasuh

Ref:

Sareeramaeva Swaatmaanam Pasyaateeti Pasurmatah |

Taddarsichaet Panditoapi Tasyaapyasya Kimamtaram ||

One who recognizes only the bodily appearance and existence and confuses with
absolute self, even though known to have amassed wealth of knowledge of this world
and scriptures is himself in no way different from any other animal.

Added by DK: (Vidyaa Vinaya Sampannae Braahmanae Gavi Hastini |

Sunichaiva Swapaakaena Panditaah Sama Darsinah ||
(Bhagavat Geeta Chapter 5 verse 18)
On the other hand the true scholar weighs all with equanimity of regard and doesnt
discriminate between a learned man, enlightened soul, pious cow, gigantic elephant,
street dog and a man who feasts on dog meat)
People with misconception that body is self are ignorant and hence equivalent to any
other animal because they lack the intelligence unique to Humans. Such people with
strong bodily and material attachments are ineligible to be ascetics, cannot perform
actions desire less and impartial or unbiased, are not capable of cleansing the mind
from avocations and hence fail to realize the absolute truth and cannot find the true self
lying within.
That is why one must realize that being ascetic without practice of Yogam is extremely
difficult and Hence Practice of Yogam is the most preferred means
Moreover it is important to note the definition of true knowledge as per
Sruti:

Abhaeda Darsanam Jnaanam

(MaitreyyUpanishat)

Chaitanyam Vinaa Kimchinnaasteeti Saakshaatkaaraanubhavam Jnaanam |

Naanaatma Bhaeda Kalpita JnaanaMajnaanam ||

(Niraalamboapanishat)
True knowledge is that ability to recognize and visualize the one true self in the
delusively appearance of the world as full of many living and non-living beings and
being sure of the fact that there is nothing else other than the true consciousness. On
the contrary, accepting the appearance of many names and forms as several selves
and treating as such with discrimination in the one and only existing absolute
consciousness is height of ignorance / nothing but foolishness.
Some of the Teachings of Sruti are as above and there is nothing contradicting the
following statement of Sruti i.e., Jnaanaadaevatu Kaivalyam
Thus, It is obvious that true knowledge is not limited to listening/speaking about truth but
experiencing and realizing the truth. So with the help of discriminative intelligence, one
must know the nature & existence of absolute self in this volatile and deceptive world
and realize the truth through practice of Yogam.
Yujyatae Anaena Iti Yogah the literal meaning of the word Yogam is that it is the
means/help to realize the realizable, tool or knowhow / where with all to get the gettable.
The one to be realized and one only thing to get or achieve is the realization of true
self / the truth absolute / everlasting bliss
One devoid of cleansed mind is bound to possess the confusion of self-identification as
the cage of body and mind. Such people cannot attain true renouncement from material
world.
Also it was proclaimed in various Sruti and Smriti (the sacred words from the
enlightened saints compiled as sacred scriptures) that by cleansing of mind, one can
see / experience the presence of the one and only non-dual self. Therefore it implied
that there is no real need for listening to lectures on non-dual philosophy, whereas
practice of Yogam is an Essential practice.
Various References are as below:
Ref:

YogaagnirDahati Kshipram Asesham Paapa Panjaram |

Prasannam Jaayatae Jnaanam JnaanaanNirvaana Mruchati ||
(Koorma Puraanam)

Sruti:

Manah Prasamanoapaayoa Yoga Ityabhidheeyatae ||

(Mahoopanishat)
Ref:

Yogaena Gatakaamaanaam Bhaavanaa Brahma Chakshasae

(Uttara Geeta)

Ref:

Yoga Yuktoa Visuddhaatmaa.

(Bhagavat Geeta Chapter 5 verse 7)

Ref:

Yam Samnyaasamiti Praahuh Yogam Tam Viddhi Paandav!

(Bhagavat Geeta Chapter 6 verse 2)

Ref:

Yoga Yuktoa MunirBrahma Na chiraenaadhigachati

(Bhagavat Geeta Chapter 5 verse 6)

Ref:

Nahi Jnaanaena Sadrusam Pavitramiha Vidyatae |

Tatswayam Yoga Samsiddhah Kaaleanaatmani Vimdati ||
(Bhagavat Geeta Chapter 4 verse 38)

Ref:

Saamkhya Yogau Pruthagbaalaah Pravadanti na panditaah |

Eakamapyaasthitih Samyak Ubhayoarvimdatae Phalam ||
(Bhagavat Geeta Chapter 5 verse 4)

Ref:

Yatsaamkhyaiah Praapyatae Sthaanam Tadyogairapi Gamyatae |

Eakam Saamkhyam cha Yogam cha Yah Pasyati na Pasyati ||
(Bhagavat Geeta Chapter 5 verse 5)

Ref:

Yogah Chittavrutti Niroadhah

(Patamjali Yoga Sootram)

Ref:

Jyaayasee Chaet Karmanastae Mataa BudhirJanaardana!

TatkimKarmani Ghoarae Maam Niyoajayasi Kaesava

(Bhagavat Geeta Chapter 3 verse 1)

Ref:

Vyaamisreaneava Vaakyeana Buddhim Moha Yaseeva Mae |

Tadaekam Vada Nischitya Yaena Sreayoaha Maapnuyaam ||
(Bhagavat Geeta Chapter 3 verse 2)

Ref:

Lokeasmin Dvividhaa Nishthaa Puraaproaktaa Mayaanagha |

Jnaana Yogaena Saamkhyaanaam KarmaYogaena Yoginaam ||
(Bhagavat Geeta Chapter 3 verse 3)

Arjuna queried that Oh Lord Krishnaa! If the path of knowledge (seeking to realize god
through intelligent discrimination of self and non-self) is preferred why are you
instigating me on to the path of Karma and now encouraging participating in war?
Proclaiming that path of knowledge to salvation as the best once and then again making
contradictory statement that Path of KarmaYogam is better, is causing all confusion and
feeling miserable. So please advise one best path to enlightenment/salvation)
In response Lord Krishna replied as if he had been advocating two different paths to
spiritual enlightenment. Because both are needed to be practiced, interpretation that
Lord Krishna has indicated two different paths in reply to such a direct question by his
beloved and sincere student & friend, doesnt makes logical sense. By making a
comprehensive analysis and corroborating with some of the Upanishat, it is very evident
that no other means or practice alone like only the paths of Knowledge (Jnaanam),
Devotion (Bhakti), Karma (unselfish actions) without combining with practice of Yogam,
can lead to attainment of salvation/liberation/enlightenment.
Ref:

Yogaena Rahitam Jnaanam, Na Moakshaaya Bhavaedwidhae

(Yoga Sikhoapanishat)

The line above is by Lord Shiva to Creator Brahma that without combining Yogam,
Knowledge of Self (Jnaanam) cant lead to liberation.
Ref:

Naasti BuddhiRayuktasya Na Chaaytusya Bhaavanaa

Na Chaabhaava YatasSaantih Asaantasya KutasSukham
(Bhagavat Geeta Chapter 2 verse 66)

Ayuktasya means one who is not Yogi, will not attain knowledge of truth by mere
intelligent reasoning and logic. One who is not an accomplished Yogi cannot realize the
god because the trait of Rajas is not eradicated unless Yogam is practiced, means the
mind is filled with dirt called avocations. Without realization of self, there is no peace of
mind. How can one be in state of everlasting happiness or absolute bliss. No chance!

Ref:

TapaswiBhyodikoa Yogee JnaaniBhyoapi Matodhikam |

Karmischabhaadhikoa Yogee Tasmaadyogee Bhavaarjuna||
(Bhagavat Geeta Chapter 6 verse 46)

One walking along the path of practice of Yogam for self-realization is superior to
ascetics on the path of knowledge or practitioners of austerities etc. Hence lord Krishna
unambiguously strongly advocated to Arjuna to practice Yogam and be a Yogi. Clean
mind is achieved by Practice of Yogam. Clean mind can realize the true self / God /
truth. Hence follow the one and only path of Karma Yogi. Hence Lord Krishna rightly
advised Arjuna advocating just only one path of Karma Yogam clearly.
It is appealed to the readers that there are several practices famed as path of Yogam.
But there is one and only one clear path of Yogam Practice pointed to by Lord Krishna
which can alone help the practitioner attain unbiased, impartial and unselfish state of
mind that can let the actions of the Yogi to be entirely non-desirous, nonbinding and
hence senses in complete control, pure mind and thus liberated/enlightened/selfrealized.