Path of Enlightenment by Sri Prabhuji (Based on Patanjali Yoga Sutras)

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Path of Enlightenment
Discourses by Sadguru Prabhuji
On
Patanjali Yoga Sutras
(July 2013)
This book is an offering to our beloved Prabhuji by -
Atmajothis – Divya Arun, Gayatri, Komal, Murali, Prema, Dr Smitha,
Subbu, Uma Anand
Published By
Light of the Self Foundation Publication
Price: Rs 200

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Yoga as a way of Life
All of us come from one Source which is called by different names in
various cultures—God, Supreme Reality, Self etc. Source of existence of all
life from which the five elements—space, air, fire, water and earth has
emanated. From that Source appears this cosmos – the stars, planets and
galaxies and Milky Way. It is deepest longing of humanity to unite with
this Source - feel the oneness with the Source of existence. This longing
has led to the search eternal quest which is called religion. The same
search has led to discoveries in Science. Religion and science are the
quest for that ultimate Source of existence. Many noble souls, great
beings called Avatars, Prophets, Rishis and Masters experienced the union
with the Source. They called this union by various names –
enlightenment, mukti, nirvana, liberation and salvation. The teachings of
these great beings have become the so called “great religions of the
world”.
Of all these Masters, one Rishi – Maharishi Patanjali was unique. He
addressed the science of discovering the Source of existence – Science of
Spirituality. This is the science of Ascendance – Uniting with the
Source. He has codified the principles of Union with the Source in the
form of Patanjali Yoga Sutras where yoga means Union and yoga sutra
means formulas for the Union. We are awestruck by the personality,
wisdom, love and compassion of the Great Spiritual Masters. Maharishi
Patanjali has rendered great service to humanity by providing the science
behind the achievements of the Great Beings. He has formulated the
working of consciousness precisely. Many of the scientific discoveries are
presented precisely, by the scientists, as formulas for the benefit of
humanity. Similarly, Maharishi Patanjali who is a spiritual scientist has
presented discoveries of inner working of human consciousness succinctly
in the Yoga Sutras.

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Yoga sutras are presented in four chapters – Samadhi Pada, Sadhana
Pada, Vibhuti Pada and Kaivalya Pada. Samadhi means union. The
purpose of Yoga is attaining Union with the source. Sadhana pada
outlines the practices to be followed for attaining the Union. Some minor
and major powers which are acquired by the spiritual seeker on the path
are outlined in the Vibhuti pada. The objective of the Vibhuti pada is to
warn the seeker not to get trapped by these powers but to focus on final
liberation as outlined in Kaivalya Pada.
In this book—Patanjali Yoga Sutras, we bring together selected sutras
from this text. The objective of the book is to create interest in the seeker
to study further and pursue the scientific path of Yoga for union with the
Source. May this benefit all those who are hungry for the union with the
Source. May their thirst get quenched by an introduction to Patanjali Yoga
sutras as provided in this book. Unknowingly or knowingly we are craving
for that union which alone can give us eternal peace and bliss. Once we
understand the science of consciousness, we can make yoga our way of
life. The four aspects of Yoga are called karma yoga- path of action for
union, bhakti yoga – path of love for union, jnana yoga – path of
knowledge for union and raja yoga – royal path for union. We can make
yoga as our way of living!
Peace and Love,
Prabhu
Gurupurnima 2013

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Contents
Introduction.......................................................................................................................... 1
What is Yoga? ..........................................................................................................................2
Definition of Yoga ....................................................................................................................6
Introduction to Patanjali Yoga Sutras .....................................................................................10
Yoga – Science of Consciousness............................................................................................27
Seven bodies..........................................................................................................................28
Self Restrain (Yama)............................................................................................................ 30
Yama......................................................................................................................................31
Relating to the world .............................................................................................................33
Ahimsa...................................................................................................................................35
Truthfulness...........................................................................................................................38
Spiritual Wealth .....................................................................................................................44
Non-possessiveness ...............................................................................................................47
Observance (Niyama).......................................................................................................... 51
Self mastery...........................................................................................................................52
Internal and external cleansing ..............................................................................................53
Shaucha – Purifying apparent impurity ..................................................................................56
Gunas and purity....................................................................................................................57
Satsanga ................................................................................................................................60
Study of and about Self..........................................................................................................62
Discipline of Body, Mind and Speech......................................................................................65
Supreme happiness................................................................................................................74
Growing in happiness.............................................................................................................76
Stages in Enlightenment.........................................................................................................77
Process of Spiritual Evolution.................................................................................................79
Posture (Asana)................................................................................................................... 83
Asana and Enlightenment ......................................................................................................84
Mastery over posture.............................................................................................................87
Transcending Duality..............................................................................................................89
Mind stabilizes body postures................................................................................................92
Mastering the Life force (Pranayama) ................................................................................. 95
Two Paths of Yoga..................................................................................................................96
Mastery of Life force - Pranayama .........................................................................................99
Five Pranas...........................................................................................................................100
Breath and Consciousness....................................................................................................102
In breath and out breath......................................................................................................103
Mastering inner breath ........................................................................................................105
Stillness of mind leading to Pranayama................................................................................107

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Nectar of Immortality ..........................................................................................................109
Dropping of Ignorance .........................................................................................................112
Withdrawal of Senses (Pratyahara) ................................................................................... 114
Gradual progression of Enlightenment.................................................................................115
Yogi – The Master of Senses.................................................................................................118
Concentration (Dharana) .................................................................................................. 122
Mind settling in Self .............................................................................................................123
Progressive unfolding of Enlightenment...............................................................................124
Meditation (Dhyana)......................................................................................................... 127
Meditation...........................................................................................................................128
Deity Yoga, science of meditation ........................................................................................129
Meditation, cutting through Ignorance ................................................................................136
Living in harmony with Natural laws ....................................................................................138
Superconcious Absorption ................................................................................................ 141
(Samadhi).......................................................................................................................... 141
Differentiated Supeconcious Absorption (Savikalpa Samadhi) .............................................142
Involution of Consciousness.................................................................................................144
Stages of Super Conscious Absorption .................................................................................145
Differentiated Superconcious Absorption (Samprajna Samadhi)..........................................147
Samadhi and nervous system...............................................................................................148
Experience of void in Samadhi .............................................................................................150
Nirvikalpa Samadhi ..............................................................................................................152
The supreme attainment......................................................................................................153
Savitarka Samadhi................................................................................................................155
Seed of Separation...............................................................................................................156
Different types of Samadhi...................................................................................................158
Sound, object and perception ..............................................................................................159
Nirvitarka Samadhi...............................................................................................................162
Unity in Diversity..................................................................................................................164
Freedom from impressions ..................................................................................................170
Surrender leads to Super Consciousness union ....................................................................172
Super conscious union .........................................................................................................175
Flowing into super consciousness - Samyama ......................................................................179
Dharmamegha Samadhi - Enlightenment.............................................................................181
Final Liberation ................................................................................................................. 184
(Kaivalya).......................................................................................................................... 184
Final liberation (Kailvalya)....................................................................................................185

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What is Yoga?
23rd September, 2012
My humble pranams to all Atmajyothis, the Divine Lights of the Self.
There are so many definitions of yoga; Bhagavad Gita gives a good
definition of yoga, and “yogah karmasu kaushalam” ‘(Shloka 2.50), which
means‘skillfulness in action is yoga. A karma yogi performs action in a
very skillful way. What does this mean? Does it mean that someone
would become an expert at doing action, or someone would become very
proficient? No, it doesn't imply any of these. What it actually means is
that the performance of any action does not leave any imprint in
Consciousness. Let us take the example of a jackfruit, it’s not easy to cut
open a jackfruit, it is very sticky, you cannot cut open a jackfruit unless
you apply oil onto your hands. Similarly, in life, when you perform an
action, without the attitude of a karma yogi the action will bind you.
Now, let us understand the attitude of a karma yogi, that is karma yoga,
'yogah karmasu kausalam', that is the dexterity in action.
Just as you would apply oil onto your hands before trying to cut open
a jackfruit, a karma yogi wears an attitude of detachment before
performing an action. The karma yogi is not affected either by good or
bad results; he is focused on performing an action in the best possible
way. He is completely detached from the results and the fruits of the
action.
Results of action can either be good or bad. When someone is
attached to the results of the action, good or bad result will leave behind
positive or negative impressions in the Consciousness, which will compel
one to do more actions. Good impressions will compel you to do the same
actions over and over again and, negative impressions will make you avoid
those actions. This process results in a series action-result-action chain
resulting in individual Consciousness getting filled with all kinds of

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impressions according to the results obtained. In one life time we create
enough karmic impressions that in turn create several life times of
suffering due to birth and death!
Our Consciousness should not be polluted with good and bad results.
A karma yogi performs all actions without getting attached to the fruits of
action. Since the mind is not distracted by the outcome, a karmayogi is
able to act very efficiently by focusing on work at hand rather than
worrying about the result. For example, there is a very good surgeon, he
performs surgery on hundreds of patients successfully, he can be perfect
in surgery, but when the same surgeon has to operate on his own mother
or wife he will not be able to perform the surgery perfectly, why? Because
he is attached to his mother and he is attached to the results of the
surgery.
Only when you are completely detached from the results of the action
will your actions be perfect. Your actions will be very good, focused and
the action or its results will not leave any impressions in your
Consciousness, and your mind will be completely free of attractions and
repulsions (conditionings of the past or karmic impressions). Such a free
and pure mind is ever tranquil and it can attain the highest possible truth.
Story of Sage Koushika
There are many examples of karma yogis in ancient scriptures. The great
epic Mahabharata gives lot of examples of such beings. One of them was
a rishi called Koushika, who did lot of penance, and because of which he
attained many siddhis or mental powers. One day when he was sitting
under a tree, a crow dropped its excreta on his head. Koushika in his
anger just looked at the crow and by his very gaze the crow was burnt to
ashes.
Later during the day he approached a house for alms, as was the

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practice for the monks to beg food from various houses. The lady of the
house delayed in giving alms to the monk, which angered Koushika. He
looked at the lady, she smiled and said, 'why are you looking at me like
this, I am not a crow to be burned by your angry eyes!’ Koushika was very
surprised, he wondered how could a house wife know what he did, how
could she acquire such siddhis that one attains on performing lot of
penance? When he enquired about this, the lady said, “I perform my
duties in the true attitude of karma yoga, completely detached. I take
care of my husband, my child, and my family with the sense of
detachment”. Koushika asked her ‘Why do you perform actions at all?”
The lady replied, “It is performed as a service to the lord, as an offering to
the Universal Consciousness.
The purpose of performing such an action is upliftment of our
Consciousness and realization of Truth in our life. When you perform an
action the results come from the Universal conciousnness. These results
can be bad or good. When we accept either of the results as a gift from
the Universe or Lord, based on the laws of karma and karmic impressions,
the mind gets purified. By not getting disturbed by good or bad results,
our focus will remain on actions and we will continue to perform the
actions and Consciousness gets purified”. This is the message that a
housewife conveyed to Koushika - a rishi who had performed years of
penance! The housewife then directed Koushika to meet a realized
butcher who sold meat for a living and performed his actions with
detachment, as a service to the lord. This is what is meant by yogah
karamasu koushalam, the attitude of a karma yogi in performing an
action.
Let us summarize the attitude of a karma yogi while performing the
actions. He performs the actions with an attitude of karma yoga, as a
service to the lord or Universal Consciousness. Performing actions as a
service to the Universal Consciousness, our mind gets purified and this
purified mind can realize the higher truths of life. The second aspect of an

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attitude of karma yoga is that when you perform actions the results are
either good or bad based on the laws of karma. When you accept the
result - both good and bad as a gift from the lord or Universe, as prasada,
your mind will not deter. Performing actions with sincere respect to the
Universal law of karma, actions become karma yoga and in this process
individual Consciousness merges with Universal Consciousness –yoga is
attained!

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Definition of Yoga
26th September, 2012
My humble pranams to all Atmajyothis, Divine lights of the self. Today
we are going to contemplate on another definition of yoga. Maharishi
Patanjali, the exponent of yoga, gives one more definition of yoga.
"Yogaha chitta vritti nirodhaha” which means, silencing the consciousness
is called yoga. In order to understand the complete meaning of this sutra,
we have to study the next sutra as well which states “tatha drastuh
swarupe avasthanam” or when Consciousness is still, the Self is
established in its true nature. These two sutras together constitute a
complete formula and are read as follows:
'yogaha chitta vritti nirodhaha,
tatha drastuh swarupe avasthanam'
'Yogaha chitta vritti nirodaha', Consciousness is silenced and when that
Consciousness becomes silent, it is called yoga. Then, Drastuh - the seer,
'swarupe avasthanam' - is established in his own nature.
Story of Buddha and silent mind
Let us understand this silencing of Consciousness. One day, Buddha
and his disciple were traveling to a nearby village. Buddha was thirsty and
he asked his disciple to fetch some water. The disciple went to a nearby
pond. The water in the pond was muddy as a bullock cart had just passed
through the pond. The disciple came back and told Buddha that the water
was very muddy. Then Buddha said, “It does not matter, wait for a few
minutes.” Both Buddha and the disciple waited for some time for the mud
to settle down and the water in the pond to become clear. Then Buddha
went and drank the clear water from the pond. Buddha used this situation
to teach his disciple. Buddha said, “When the mind gets disturbed, the
thinking becomes unclear. You have to allow the mind to settle down. The

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mind has to become silent and when the mind is silent, you can see
clearly just as you can see the bottom of the lake when the water is clear
after the mud has settled at the bottom of the pond.
The same thing happens to human consciousness. When I use the word
consciousness, I use the word ‘mind’ and ‘consciousness’ interchangeably.
The mind is incessantly bombarded with thoughts. Due to our interaction
with the world, every sight, every interaction stirs up and causes some
disturbance in the consciousness causing thoughts to arise. This is a
continuous process. It happens in our waking and dreaming state.
Mind, meditation and Self-Realization
Our mind is bombarded with approximately fifty to sixty thousand
thoughts per day. There is constant activity in the mind. What happens
due to bombarding of thoughts? The mind uses the brain as its vehicle.
Every thought gives rise to certain bio-chemical reactions in the body and
brain. Research has been conducted on the effects of emotions on the
body and documented in the book ‘The Molecules of Emotions by
Cadence B Pert’. Each of our emotions creates a chemical reaction in the
body; each thought creates a chemical reaction on the body. Due to
continuous flow of thoughts; there is a constant chemical reactions
occurring in the body causing stress and strain. Imagine an engine or a
vehicle which is constantly running without rest! Imagine a car whose
engine cannot be switched off, it is constantly running! Imagine a washing
machine running continuously! Can you imagine the wear and tear these
machines would undergo when they are being run indiscriminately?
Similarly, bombarding our nervous system, constantly with thoughts,
causes tremendous stress and strain to our nervous system and body-
mind-complex. That is why meditation helps. Meditation is a process by
which the mind becomes silent, the consciousness is silenced. What
happens when consciousness or mind is stilled is described in second part
of the sutra, 'tatha drastuh swarupe avasthanam'- one is established in

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one’s true self called Seer. The true Seer is called Atma or Self or Higher
Self. The true Seer is called by various names, however in spiritual
parlance our inner Self is referred as ‘Atma’.
The inner Self sees the mind, through which it experiences this world.
When there is constant turmoil and constant movement in the mind, the
Seer identifies with the movement of the mind. There is a feeling that ‘I
am limited’ because the thoughts in the mind create the impression that
‘I am the body’, I am limited by the body. When the Seer or self identifies
with this thought, there is a mistaken identity by the Self. The Self starts
thinking ‘I am the limited being, I am limited to body, I am limited to mind
And I am limited to intellect’. This misunderstanding happens because the
true Seer - Atma, Sakshi, or Witness, inside us identifies with the
modifications in the mind, when the mind is in a state of turmoil. When
there is a wrong identification with the ideas in the mind, the Self
assumes that ‘I am a limited individual, I am limited to the body and I am
the body’. This brings an apparent finiteness in the infinite. The nature of
self is infinite. The Seer, witness, Sakshi, Atma is unbound; it is infinite in
nature and always blissful! Due to this wrong identification, the infinite
feels finite and there is a feeling of absence of bliss. This can be corrected
through the process of yoga.
Yoga is stilling the consciousness, 'yogaha chitta vritti nirodhaha'. When
the consciousness is stilled and the mind is silent, then this Seer does not
identify with modifications of mind. The Seer does not feel that I am
limited, the mistaken identification drops off. The Seer is established in his
true nature, this is the meaning of 'yogaha chitta vritti nirodhaha, tatha
drastuh swarupe avasthanam’.
These two sutras are to be studied together to understand the
meaning of yoga. Consciousness cannot be stilled forcefully.
Consciousness or mind is silenced when it is allowed to settle down
naturally through the process of yoga. One cannot apply force to make
the Consciousness silent. The stilling of the Consciousness has to happen

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in a natural way, by not disturbing the Consciousness, by allowing it to
settle down through the process of meditation.
There is another way to silence the mind. Our mind always seeks
happiness; so consciously provide a thought or idea which gives the mind
happiness and directs it to greater happiness. Mind gradually and
naturally settles down to a state of stillness. This is called mantra yoga;
give a mantra or a formula to the mind by which the mind repeatedly
thinks about peace and bliss. It then settles down and yoga is achieved.
Yoga is 'yogaha chitta vritti nirodhaha, tatha drastuh swarupe
avasthanam’.
This is the definition of yoga by Maharishi Patanjali. This is one of the
most beautiful definitions of yoga. How can one achieve union with the
highest Consciousness? This is the crux of spirituality. Maharishi Patanjali
was a scientist; he gave the science of Consciousness in a crisp formula,
just like a scientist. He elaborates the science of spirituality in well-
defined steps. By understanding and applying the yoga sutras of
Maharishi Patanjali, in our life, we can attain our true nature or higher
state of Consciousness. We can realize our Self and that realization is
called Atma darshanam, to see your own Self or Atma. That is why I often
repeat the following:
“atma darshanam, brahma darshanam
atma darshanam, brahma darshanam
brahma darshanam, satya darshanam
brahma darshanam, satya darshanam”
To see your own Self is called Atma darshanam. For seeing your own
Self, you have to make your mind silent; you have to still the
Consciousness. Brahma darshanam, if you know the Self you will know
the Supreme Reality that upholds this Universe, because the same reality
appears as your Self and as the reality of the Universe. That reality is
called Brahma or God and realizing this you will realize your true nature.

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Once you realize your true nature, you will be free of all your sufferings,
because suffering is due to the illusion caused by wrong identification of
the self with the non-self, wrong identification of the Seer, Sakshi, the
witness with the modifications of the mind. When the mistaken
identification drops, you are established in true nature.
To know the Self is to know the Supreme Reality or God and to know
the Supreme Reality or God is to know the Truth and to know the Truth is
to be the Truth and once you are the Truth, which is your own nature, you
will be free of all sufferings. This is the path of Self Realization. This is
what yoga is about.
'yogaha chitta vritti nirodhaha, tatha drastuh swarupe avasthanam’
This is one of the greatest definitions of yoga!
Introduction to Patanjali Yoga Sutras
13th October, 2012
Maharishi Patanjali’s yoga sutras are valid today and will be valid in the
years to come in the future because the Truth is universal in nature and
does not vary with time and space, it does not change by caste, color,
creed, community, country or the color of the skin. Human beings in India,
Africa, Australia and America all have the same hunger and thirst. Basic
urges and instincts of human being are same in any part of the world.
Similarly, the spiritual truths are same for every human being in any part
of the world.
Then how come there are different religions? There is but one Truth
but this Truth has to be communicated in different ways to people of
different society. Great founders of religion communicated the spiritual
Truths in a way people can understand and appreciate. Religions are
different because of the different cultures. A thirsty man in India may
drink a cup of water, whereas a man in America may drink some Coca-

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Cola to quench his thirst. However, the purpose of drinking is the same –
to quench their thirst. Similarly one Truth gets communicated in many
ways through diferent religions.
What if you go back to the basic spiritual Truth ? It is not different for
any human being on the earth. That is why spirituality is the real science
that unites the human beings; it is the only science of spirituality which
brings real understanding of human beings, peace, love and compassion
devoid of the conditioning created by country, race, culture, time and
space. Spirituality is about realizing our True nature -“who we are”.
Patanjali Yoga Sutra provides a very beautiful and systematic way of
embarking on a journey to our roots of Consciousness. Yoga is a journey
into Consciousness. Let us study Patanjali yoga sutra today.
Yoga – a science
Maharishi Patanjali’s first four sutras deal with the definition of yoga. Let
us study them
अथ योगानुशासनम् ॥१॥
atha yoga-anuśāsanam ||1||
योगश्चित्तवृश्त्तननरोधः ॥२॥
yogaś-citta-vritti-nirodhaha ||2||
तदा द्रष्ुः स्वरूपेऽवस्थानम् ॥३॥
tadā drashtuhu svarūpe-'vasthānam ||3||
वृश्त्त सारूप्यममतरत्र ॥४॥
vritti sārūpyam-itaratra ||4||

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Now we will study the science of yoga, which can be taught to a student
who is ready, eager to seek the inner truths, one who has approached the
Master to illuminate him with the science of spirituality - this yoga is
being taught. Yoga has to be practiced in the way it is prescribed in the
yoga sutras, the science of Yoga Shastra.
Atha – means now, we have to study this science – yoga, in the present
moment. Yoga is all about the present moment. Our mind wanders to the
past or future. The mind always exists in the thoughts of the past or the
future. The past is full of regrets, painful and joyous memories. Future is
full of hopes, fear and anxieties. But in the present moment there are no
memories of the past or future. Present moment is the eternity. Our
natural state is full of and true happiness. Yoga repeatedly teaches us to
come back to the eternal present moment which is our own nature. This
can be practiced that is why it is called anushasanam
Yoga is the process of stilling or silencing movements of the mind or
Chitta the individual Consciousness. Nature of the mind is to be in motion
and commotion. Only when the mind is still or silent can we experience
the true nature of our own self. “Be still and know that you are God” –
quote by one of the Christian mystics. To still the mind and to know our
true nature is yoga
Prayer and Yoga
There are prayers that people offer to God. What is the difference
between prayer and yoga? Purpose of prayer is to bring the mind to a
state of tranquility. When we pray and gratefully acknowledge the gifts of
higher Consciousness, God and Grace, when we experience the grace and
thankfully acknowledge through the process of prayer, the mind becomes
silent. In this silence of the mind we experience bliss which is our true
nature. Yoga sutra says - still your mind, bring the silence in your mind and
that silence is called yoga. Most of the people read only the first sutra and

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define yoga as stilling the mind. We have to read the next sutra also along
with the first sutra to understand what yoga is.
tadā drashtuhu svarūpe-'vasthānam
When the Seer abides in his own true nature, when the mind is still
and silent, the Seer or the Sakshi or the witness remains in its own nature
that is yoga. Why do we have to silence our mind? Human beings have a
body mind complex. Body is controlled by the mind and mind gets
affected by the body. They are related to each other. Body is an extension
of the mind, they are not separate. Mind is the inner part of the body. If
there is pain in the body, mind gets affected. If the mind is agitated, body
takes the shape according to the nature of the mind.
When we interact with the world we get exposed to various
sensations and feelings of the world. These sensations cause ripples or
thoughts in the mind. In a given day we have approximately forty to fifty
thousand thoughts arising and being processed in the mind. This process
causes the nervous system to produce various chemicals in the body,
because every thought causes a chemical reaction in the body. Our body
is like a chemical factory producing chemicals based on our thoughts and
emotions. This process is illustrated in the book “Molecules of emotions”
by Candace Pert. This causes a strain on the nervous system. It is like a
constantly running machine that makes sounds, wears off quickly. Imagine
you have a tape recorder or radio that cannot be switched off all day and
all night and is blaring non-stop music; it creates noise and becomes a
nuisance. Analogous to this blaring radio is the constant chatter of the
mind, with thoughts, that produces chemical reactions in the body. Yoga
is the science which gives the ability to master the mind, to bring silence
in the mind so that this chattering radio – mind, becomes silent and noise
free thus enabling one to experience one’s true nature. Yoga is all about
stilling the modifications of the mind.

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Yogaś-citta-vritti-nirodha
One day Buddha and his disciple Ananda were going to a nearby village.
Buddha was thirsty and asked Ananda to bring water from the nearby
lake. Ananda went there and found the water in the lake to be very dirty
as one bullock cart had just crossed the lake stirring up the mud in the
lake. Ananda came back and told Buddha that the water in the lake was
very muddy and not edible to drink. Buddha being the enlightened
Master did not want to miss this opportunity to impart wisdom and
knowledge to Ananda and instructed Ananda to be patient and wait for a
few minutes and then check the water in the lake. When Ananda
returned to the lake to fetch water, he found that the mud had settled
down and the water was clear. Buddha said that our mind is like the
muddied water in the lake, filled with thoughts. When we see sense
objects our mind gets disturbed and appears like a muddy lake with
inedible water to drink. Similarly, we have to allow the mind to settle
down, it becomes clear and helps to evolve and enables us to see our true
inner nature. Yoga is the science that teaches us to still and silence the
mind to see one’s own true nature which is infinity.
Mind – the mirror
tadā drashtuhu svarūpe-'vasthānam
When the mind is still, the Seer of the mind gets established in his own
true nature. Who is the Seer of the mind? Witness or Sakshi is the Seer of
the mind. Seer of the mind is – Consciousness, You or your true nature.
Mind is like a mirror. When the Seer sees the mirror and identifies what it
sees in the mirror it forgets its true nature and confuses itself with the
object seen in the mirror. The Seer of the mind can see itself when the
mind is still. The mirror can be dirty or clean. A dirty mirror reflects a
distorted image of the Seer, whereas a clean mirror reflects the true
image of the Seer. A still mind reflects the true image of the Self or the
Seer. That is why it is important to have the deep silence of the mind. If

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you look at any religious or spiritual practice it is ultimately designed to
calm and silence the mind. Only in the silent mind can the Seer see itself
or its true nature!
A man went from his village to a big city to make his fortune. After
couple years later he returned to the village, which was very isolated from
the world without any television or communication devices. This man
returned with a big suitcase filled with gifts for his family. He kept the
suitcase in the house, and went to the bathroom to freshen himself. His
curious wife opened the suitcase and when she looked she found a
woman there staring at her. This lady got very frightened and thought
that her husband had brought home another woman from the city. She
broke down and started crying, when her mother in law came and
enquired why she was crying, the wife explained that her husband had
brought another woman from the city, who was in that suitcase. The old
mother in law headed towards the suitcase and took a peek into the
suitcase. She consoled her daughter-in-law and told her that her son had
brought home an old woman from the city and that she need not worry.
Then the father-in-law came in and peeped into the suitcase and told the
women that they were fools as there was an old man in the suitcase, who
was brought as domestic help. Finally, the son arrived and showed his
family the mirror that he had brought from the city. Nobody in the village
had ever seen a mirror, and could not understand that what they saw was
their own reflection in the mirror.
Likewise, mind is a mirror that reflects the world. In that reflection you
see a distorted image because of the thoughts. Only in a silent and still
mind can we see our own true image. Otherwise seeing the reflection in
the mind the Seer confuses itself into believing that he/she is a limited
body, mind and intellect, thereby the true infinite nature of the Self is
completely forgotten. To make the mind silent and still is the process of
yoga. By making the mind silent you can realize your own true nature.
What happens if you do not realize your own true nature?

16
vritti sārūpyam-itaratra
There are lots of thoughts (vrittis) in the mind. The Seer identifies with
the thought, which is a mistake leading to wrong identity. Vrittis can be
thoughts, feelings, and emotions leading to actions. Actions like walking,
talking or seeing are performed by the body. Thoughts arising in the mind
trigger action by the body. When the Conciousness identifies with the
thought, “I am doing”, the Seer forgets that the body is the doer and
becomes the “Doer”. When Consciousness identifies with the body, it
feels that it is the doer. When there are feelings of joy, happiness and
unhappiness in the mind, the Consciousness identifies with these mental
modifications of feelings of joy, happiness and unhappiness, and then
Consciousness feels “I am happy” or “I am unhappy”. When the thoughts
arise in the mind during interactions with the world, Consciousness
identifies itself with the thoughts, and the Seer starts thinking that “I am
thinking”. So, we have three identities:
 Doer – body
 Enjoyer – mind and
 Thinker – intellect
All these three identities belong to the nature (prakriti) and are the
properties of the mind which is the mirror for conciousness. Even though,
the Seer is the pure Witness (Sakshi) due to misidentification with the
mind starts believing that it is the doer/enjoyer/thinker. Doing, thinking
and enjoying are happening in the nature and are the properties of the
nature. The Seer identifying with the mental modifications of the mind is
called vritti sārūpyam-itaratra; leading to the mistaken identity. What is
wrong or right with that?
There were two drunkards who were trying to find their way home
after being under the influence of alcohol. One of the drunkards said that
the houses and buildings were running and moving. The second drunkard

17
held his hand and assured him to wait for few minutes as it was the road
that was moving and once the road stopped moving, he would help him
find his way home. Both are deluded into believing that houses, buildings
and roads were moving, due to the effects of alcohol. Similarly, when the
Seer comes under the influence of the mind, it gets delusional and starts
identifying itself with the limited body, mind and its thoughts and believes
that it is doing, enjoying and thinking.
We all experience a similar confusion while traveling by train. When the
train which we have boarded has stopped at a station and another train
on an adjacent track is moving, we experience the delusion that we are
moving. This is an optical illusion. Similarly when we are in a boat in a still
lake, we start experiencing that the trees and sky are moving, when in
reality the boat is moving.
Delusions created by Superimposition
Yoga is a process of coming out of the super-impositions of the mind.
What types of super impositions are created by the mind? The Self
(Atma) or Seer is infinite, blissful, still, birthless and deathless. The Seer is
devoid of activities. But due to the presence of the Seer (Connciousness),
the material nature is inconstant motion. The mind which is a part of the
nature constantly drifts between the past or future. It is the mind which
creates the feeelig of happiness or unhappiness. While all modifications
of the material nature are temporary, there is birth and death of the body,
so we try to super impose Self with the nature and thoughts of the mind.
Self is not a doer, just a Witness (Sakshi). Seer starts believing that she/he
is doing something because of the identification of the mind or super
imposition and starts believing that I am doing, I am enjoying and I am
thinking!
Doing, enjoying and thinking is happening due to the material nature.
The Self starts believing that I am happy or I am unhappy. In reality, the

18
Self is neither happy nor unhappy it is eternally blissful. Bliss is Self’s
nature and that is forgotten, because of which happiness and
unhappiness is experienced.
Because the body is perishable and subject to death, the Self starts
believing that “I am dying”, “I can die”. In this process, immortal becomes
mortal, eternally blissful experiences happiness or sorrow and the silent
one becomes the thinker. Yoga is the process of coming out of this
superimposition of identifying with the modifications of the mind. This
superimposition causes one to be in a state of delusion like the drunkards
who say that the buildings and roads are moving, and do not operate with
reality. Yoga is the science of reality, it is to come out of the illusions and
delusions created by the perceptions of the mind and to live in one’s true
nature, to be yourself and establish yourself in the eternal Self principle “I
am,” is Yoga. Yoga is the essence of all religions in the world.
For example, Jews worship Jehovah as their God. Jehovah stands for “I
am”. Jehovah is one of the names of God that truly reflects clarity and
truth of the Self. The higher principle is in us, as “I am”; the eternal truth
is in us is “I am”. To establish in that eternal truth or higher principle in us
of “I am” is Yoga.
Mistaken identity
Mind is like a mirror. We are constantly seeing the reflection in the
mind and getting confused and stressed out about our own true identity.
A dog entered into a palace made up of mirrors, the moment it entered
it saw thousands of dogs and started barking. The mirrors reflected
thousands of dogs barking, The dog died of the fatigue from barking
without realizing that it was barking at its own reflection.
Similarly when we mistake the reflection in the mind to be the reality

19
the same thing happens to us, where we mistake our identity of our true
Self with the reflection seen in the mind. To stop seeing the reflection and
start being the “I am” principle as one’s true Self, is called yoga.
You can be son of man, son of flesh or son of God. When you identify
with the reflection or image created in the mind it is identification with
flesh which is called son of man. When you identify yourself with the real
spirit, the “I am” principle, that identification is called being son of God.
All of us have an opportunity to be the son or daughter of God, and be
free from the delusion created by the mind. This is the science of yoga.
Not only Jewish religion, but there are several other religions that have
the same concept where the true Self or reality is represented by “I am”.
In Hinduism, that “I am” principle is called Soham Asmi, Soham Asmi. I am
that, I am that.
In the old testament of the Bible, there is a dialogue that ensued when
Moses went to the holy mountain and saw a fire in the bushes. It was the
Divine fire and Moses recognized that it was the Divine fire; he asked fire
what should he tell the people about the identity of the Divine fire? The
fire said, “I am that I am. Go and tell people that you met I am that I am”,
which is called Soham Asmi in Sanskrit, an ancient Indian language. Basic
principle of all the major religions in the world is to know the
Consciousness, to be established in the Consciousness and to go back to
the truth by dropping the false identification with the body, mind and the
intellect.
The science of yoga provides the steps and the process to journey into
Consciousness. Essentially if you want to summarize yoga chitta vritti
nirodaha, it is stilling the modifications of the mind and thereby realizing
that I am not the body, I am not the mind, I am not the intellect, but I am
the Pure Consciousness.

20
“Naanu naan embuddu naan alla, ee deha mana buddhi naan alla
Satchidanandatma Shiva naanu naane
Shivoham Shivoham”
Yoga is realizing that I am pure eternally blissful pure Consciousness.
Question:
It is very difficult to stop the identification of the mind?
Answer:
Who asks this question? It is the mind. When you ask this question, you
are already identified with the mind. So can you ask this question without
identifying with the mind? What is your question and what is the question
of the mind? Can you differentiate? Self is silent, serene and still, has no
problems. All that you have to do is put your effort in making the mind
silent through the process of - prayer and meditation which is called
Bhakti yoga, selfless service karma yoga, through energy practices called
kriya yoga, I teach the practice of Hamsa Kundalini Yoga. You can purify
your mind by cleansing chakras which is called Chakra Shuddhi Yoga or
you can purify your mind through discrimination which is called Jnana
Yoga. So there are four yogas to purify your mind – karma yoga, bhakti
yoga, kriya yoga and jnana Yoga, all these lead to the same objective of
making your mind silent and serene. Be still and know that you are God,
which is the principle of yoga. You become more and more aware of the
games played by the mind, more and more aware that the mind is
different from you, become aware of thoughts, feelings, emotions and
your actions. Live in awareness that is the way for separation from the
mind.
Question:
Self has three aspects – Sat, Chit and Ananda. Are they experienced
through different paths? How is bliss experienced?
Answer:
Sat means Truth, Chit means Consciousness and Ananda means Bliss. The
nature of the Seer or True Reality is Sat Chit Ananda. How do you

21
experience this? As Self – there is no experiencer, experiencing and
experience because the Self is all that is there. In infinity there are no
parts, there is no split between the Seer, the process of seeing and the
seen. But when the mind becomes silent and serene, tremendous amount
of peace, serenity and bliss is experienced. That is actually the experience
of bliss. When the mind disappears, the Seer, seeing and the seen merge
into oneness, then you cannot say whether there is oneness or twoness
or anything else and all that is there is Existence whose nature is bliss and
Consciousness. Only in a purified mind one can experience that bliss.
Ramakrishna Paramahamsa, a great Indian saint says a pure mind is not
different from the Self or Consciousness - a pure mind is called Satvik
mind, but the Self is when the Satvik mind is also dropped (no
identification with the satvik mind). But the closest that you can get to
Self is in a purified mind or Satvik mind.
Question:
How do you differentiate between Existence, Consciousness and Bliss?
Answer:
The three words represent the same thing for Existence. All the three
represent the One Reality which is called Existence whose nature is
Consciousness and Bliss. Existence is actually everything in the Universe.
When you speak, you can say – sky is, air is, water is, and fire is. The is-
ness of everything is called Existence. “I am” is Existence. I am in sentient
beings and is-ness in insentient beings is called Existence. The material’s
property may change but the is-ness does not change. The “table is” like
this, but when you burn the table the “ash is”. You can change the form of
the material but you cannot destroy the “is-ness”. The “book is” there,
but when the book is burnt ashes remains and “ash is”. You cannot
destroy the is-ness of the material. “This is”, “that is”, “I am all” this refers
to eternal existence. “Is-ness” and “I am-ness” of something can never be
destroyed. “Is-ness” of something is eternal and is called Sat. Energy is
actually manifestation of Existence. The existence itself appears in various

22
forms or manifestation which is the Energy of the Existence and is called
Chit. Consciousness appears as objects. Gold appears as an ornament – a
ring, necklace or bangle. Existence appears as various objects and is
called Matter. Behind the energy there is true spirit or Consciousness or
Sat. Behind every gold ring and necklace there is Gold. Similarly behind
every appearance of energy what you have is “Is-ness”. Energy appears
itself in three ways – as matter which has three states solid, liquid and
gas. They appear as different things just like water appears as liquid, as ice
it is solid and as vapor it is gas. They are all the same form of energy
assuming different shapes, in all the three states one thing does not
change and that is the “Is-ness” – “is-ness” of water, “ is-ness” of ice and
“is-ness” of vapor. That “is-ness” is called Existence or Sat. Existence is of
the nature of Consciousness (Chit). Bliss is also the nature of
Consciousness and that Bliss is called Ananda. Sat Chit Ananda refers to
the Existence that true reality or supreme reality the eternal principle in
living and non-living. God is in living and non-living, that is meant by Sat
Chit Ananda
Question:
What is Consciousness?
Answer:
What is Consciousness is very difficult to explain. You cannot explain
what Consciousness is. All that we can say is whatever is there is only
Consciousness; there is nothing other than Consciousness. Typically we
understand there is matter and the one who experiences matter is
Consciousness. Consciousness itself gets split into matter and the
experiencer of the matter, the subject and object. So Consciousness is
both the subject and the object. There is a book which is matter, I see the
book so I am the Seer, and I believe that I am the Consciousness that is
seeing the book. But forgetting that the same Consciousness appears as
the Seer and the seen, it appears as mind and matter. Mind and matter
both belong to the property of Existence or Sat. There is no definition of
Consciousness existing anywhere in the Universe as Consciousness is the

23
subject. If you try to define Consciousness objectively you miss it. All that
you can say is that you know what Consciousness is. Matter is an
appearance in consciousness.
Question:
What is the difference between Existence and Consciousness?
Answer:
There is no difference between Existence and Consciousness. Existence
itself appears as Consciousness and when it appears as Consciousness it
forgets its own nature which is Existence and it misses the bliss aspect of
Existence by identifiying with the seen. So when Consciousness goes
back into Existence that is Bliss. Existence, Consciousness and Bliss all
refer to the same entity which is Supreme Reality. They are not different
words. Consciousness appears in Existence because of its own nature.
When the Consciousness appears there is a separation between the Seer,
Seen and the process of seeing, the one Supreme Reality now appears as
three – as Seer, Seen and the process of seeing. The moment the process
of seeing comes into the picture the Seer identifies itself with the object
being seen, which is the body and mind. This false identification of the
Seer with the object – body and mind, creates fear and separation from
Existence, a feeling of limitedness, insecurity and fear. Through the
process of yoga – karma, bhakti, kriya and Jnana, individualized
consciousness (chitta) becomes silent; when it becomes silent
Consciousness sees its own true nature which is Existence. Consciousness
merges back into Existence and that is called Yoga. When yoga happens it
is bliss. In terms of a formula, when Chit meets Sat there is Ananda. As
long as the Chit feels separate from Sat there is misery, sorrow, pain and
unhappiness.
Chit and Chitta
Consciousness (Chit) aspect of the existence is called Chit, when it
identifies itself with limited entity it is called Chitta. In pure

24
Consciousness variety of objects arise such as World, Universe, planets,
stars and galaxies, when the Consciousness associates itself with a limited
entity or body, it is called Chitta. Consciousness forgets its infinite nature
and identifies itself with the limited entity called body. When there is
individual Consciousness there are thoughts – of fear, anxiety,
limitedness, doing, not doing. These thoughts that arise in the mind are
called vrittis. When you silence the mind and its vrittis through the
process of Yoga, it is yoga chitta vritti nirodaha. Vritti nirodaha is when
modifications of the mind are made silent. This modification of mind to
become silent cannot be permanent, that is why there are several
practices like prayer, breathing practices process of chanting and many
other spiritual and religious practices.
Universal consciousness (chit) identified with the limited objects of body
mind is called Chitta. In other words there is Universal (Chit) and
individual (Chitta) Consciousness.
Sat Chit Ananda means Existence Consciousness and Bliss. Existence of
supreme reality has Consciousness or Universal Consciousness or Chit.
The whole world appears in Universal Consciousness or Chit, when the
Universal Consciousness identifies with any limited object – body; it is
called Chitta or individual Consciousness. Moment there is individual
Consciousness there is a feeling of I am the body, I am the mind, I am the
intellect and because of that, feelings of separation, fear, anxiety and
agitations in the individual Consciousness arises which is called Chitta
vritti.
Analogy is that of a king who suddenly becomes a beggar or a pauper.
When the beggar was a king, he had neither worries nor thoughts about
anything as he was well taken care of, whereas a beggar has to struggle
for his existence. Similarly when the Universal Consciousness identifies
itself with an object and becomes a Chitta, there are thoughts, worries,
anxieties and modifications called Chitta vritti. By silencing the Chitta

25
vritti individual Consciousness merges with the Universal Consciousness.
Chitta becomes Chit and Chit becomes one with Sat or Existence and bliss
is attained. This process is talked about in Hamsa Kundalini Kriya
Hamsa Hamsaya vidmahe Paramahamsaya Dhimahi
Tanno hamsa prachodayat
So Hamsa is individual Consciousness and Paramahamsa is called
Universal Consciousness. When the individual Consciousness (Chitta)
drops its identification with the limited object, it becomes Chit or
Universal Consciousness. When Chitta becomes Chit it experiences Bliss
or Sat Chit Ananda is experienced.
Question:
Further clarification on Mind and Intellect
Answer:
Intellect is a part of the mind and is not different from the mind.
Mind has four functions namely
 Manas – controls the body, mind, sense organs and organs of
action and is also called the lower mind
 Buddhi – also known as the Intellect is responsible for making
decisions
 Ahamkara – also known as the ego, wrongly identifies with the
body, mind and any object and
 Chitta - is the memory or impressions
These are the four components of mind in Sanskrit– Manas, Buddhi,
Ahamkara and Chitta
Intellect is called nischayatmaka buddhi samshayatmaka manas. Lower
mind lacks clarity of an object; it has questions about the object and is
unable to recognize an object. Recognition and labeling of objects is a
function of the Chitta and Intellect or Buddhi confirms the label affixed by
Chitta. Buddhi is the decision making or discrimination faculty.

26
Different functions of the mind can be understood with an example.
Now I see you, I want to talk to you. Decision making happens in the
Buddhi, seeing happens in the mind and recognizing you happen in the
Chitta. Is this distinction clear? If yes, to whom? Who understood? The
intellect understood; that is also the faculty of the mind. One mind
performs four different functions.
There is an external world or society. In external world there is a right
and wrong. Society says this is right and that is wrong. It is a cultural
conditioning. Pain and pleasure is in the body. Eating a chocolate, drinking
coffee, eating good food creates pleasure in the body. Mind has happiness
and unhappiness. Intellect has discrimination faculty – yes or no. Nature
of the true self is Bliss or Ananda independent of any external conditions.
Right or wrong or do’s and don’ts belongs to society, pain and pleasure
belongs to the body, happiness and unhappiness belongs to the mind,
discrimination of yes and no belongs to the intellect. Bliss belongs to the
Seer or Self. Whenever you speak, be aware of your speech, with respect
to whom you are speaking. When you comment something about society
you are identified with society, when you say you have a pleasant
experience you are identified with body, when you say I am happy you are
identified with the mind, when you say this is right, this is wrong. When
you say I am, you are blissful. Always remember where you are at a given
point of time, what is your true nature.
So again and again going back to your own nature by becoming aware
of your speech, actions remembering your own self, getting established in
your own self is called tadā drashtuh svarūpe-'vasthānam. You repeatedly
fall back from your nature by wrongly identifying with mental and physical
objects. Going back to your Self is called tadā drashtuh svarūpe-
'vasthānam. The witness Consciousness is called your true nature or
Sakshi. Read the book – “Miracle of Witness Consciousness”. You have to
remember that you are the Witness and come back to the Self.

27
Yoga – Science of Consciousness
Chapter 1 Sutra 1 (1.1)
19th October, 2012
अथ योगानुशासनम् ॥१॥
atha yoga-anuśāsanam ||1||
Today, let us contemplate on the meaning of yoga or union. Yoga stands
for union; it can be better understood as ‘Yogaha Chittavritti Nirodaha’.
Vritti is movements. “Yogaha Chittavritti Nirodaha” means stillness,
devoid of any movement, in consciousness is yoga. Yoga is the study of
consciousness as a science and the art of mastering movement of
consciousness to experience the supreme bliss which is the nature of the
Self, way to experience one’s inner Self.
Consciousness has three types of movements – Iccha (desire), Jnana
(knowledge) and Kriya (action). These three movements in the
consciousness create a field of objects and identify with the objects of the
world. The movement of consciousness separates itself (consciousness)
into the objective field and subjective field or the object and subject. The
subject identifies with the object and gets involved in the world. When
the movement in consciousness is made silent, ‘Tadha Drastuhu
Swaroope Avastanam’, the Seer gets established in his own true nature
which is bliss and silence.
Chitta is the individual consciousness and Chit is Universal Consciousness.
By reducing the fluctuations in the individual consciousness or by making
the individual consciousness silent, one experiences the true nature
which is Universal Consciousness and in the process abides in the Seer or
the Witness.

28
Seven bodies
19th October, 2012
योगश्चित्तवृश्त्तननरोधः ॥२॥
Yogaś-citta-vritti-nirodhaha ||2||
Today, let us contemplate on “yogaha chittavritti nirodaha”. Yoga is union
of the individual consciousness with the Universal Consciousness and the
process by which the individual self experiences unity or oneness with the
Universal Self the Supreme Self.
Let us try to understand the system of Yoga with respect to the individual
and universal aspect. The Supreme Reality, ‘Sat’ has the faculty of
Consciousness called ‘Chit’ which is the Universal Consciousness. From
this Universal Consciousness, the individual consciousness emerges as
‘Chitta’. We can understand it better with the example of water, ocean
and wave. Water represents existence or ‘Sat’ the Supreme Reality. From
water emerges the ocean which is the Universal Consciousness. From
ocean emerges the individual consciousness, the waves. Universal
Consciousness is called ‘Chit’ and individual consciousness is called
‘Chitta’.
“Yogaha chittavritti nirodaha” means stilling the motion in the individual
consciousness so that the individual consciousness can experience
oneness with the Universal Consciousness. Every individual has seven
bodies; they are

29
Outermost sheath is called Annamaya kosha or physical body. The
physical body is controlled by the vital body which is Pranamaya kosha
which in turn is controlled by Manomaya kosha or mental body and this
mental body in turn is controlled by the Vijnanamaya kosha or intellectual
sheath. The sheath of bliss or Anandamaya kosha permeates all these
bodies. Chitta or individual consciousness supports these bodies and
Atma. When the Seer or Sakshi identifies with these bodies or sheaths,
the experience of the individual self is limited. The ‘Chitta’, the individual
consciousness has fluctuations; the Sakshi identifies with these
fluctuations and feels limited. When the fluctuations in the individual
consciousness cease, the self gets established in its true nature Sat.
Annamaya
Pranamaya
Manomaya
Vinjanamaya
Anandamaya
Chithamaya
Atma

31
Yama
12th October, 2012
अहहिंसासत्यास्तेय ब्रह्मियाापररग्रहाः यमाः ॥३०॥
ahimsā-satya-asteya brahmacarya-aparigrahāha yamāha ||30||
Today, let us contemplate about Yama or ‘to do’ practices as prescribed by
Maharishi Patanjali. Yama is a set of principles that are to be imbibed in
our life, the moral practices that were prescribed by Maharishi Patanjali.
They are Ahimsa - non-violence, Sathya – truthfulness, Astheya – non-
stealing, Aparigraha – non possessiveness and Brahmacharya –
moderation in sexual indulgence. These are the five practices prescribed
by Maharishi Patanjali which are collectively known as Yama. The Yamas
have to be understood from two different viewpoints. From one point of
view, the Yamas, namely Ahimsa – non-violence, Sathya - truthfulness,
Astheya – non stealing, Aparigraha – non possessiveness and
Brahmacharya - which is celibacy or moderation in sexual indulgence; are
understood as a set of principles and practices which are to be imbibed
and implemented in one’s life. This understanding is from the point of
view of one who is practicing Yoga. The practitioner should be aware of
Yamas and practice to implement them in life.
Ahimsa
• Non violence
Sathya
•Truthfullness
Astheya
•Non stealing
Aparigraha
•Non
possessiveness
Brahmacharya
•Moderation in
sexual
indulgence

32
From another point of view, as one gets progressively established in
higher consciousness, the Yamas begin to manifest in him naturally. Yoga,
as we have said earlier, yogaha chitta vritti nirodaha, and tatha drushtuh
swarupe avasthanam, is a process of making the mind silent and getting
established progressively in one’s own true nature. As one practices Yoga,
one gets progressively established in one’s true nature and as this
happens, all these five Yamas which Patanjali speaks of begin to manifest.
As one gets progressively established in higher consciousness, in one’s
own true nature, one is also naturally and simultaneously getting
established in Ahimsa non-violence, Sathya truthfulness, Astheya non-
stealing, Aparigraha non-possessiveness and Brahmacharya moving into
Brahman and moderation in sexual indulgence as these Yamas are but
various aspects of one’s own true nature, one’s own inner nature, the
higher consciousness.
This is the gradual progression into Higher Consciousness as one evolves
through meditation and spiritual practices. As one’s mind goes back again
and again to the real Self, one evolves as a human being. These are the
five manifestations of evolution of a human being into Higher
Consciousness. Ahimsa, Sathya, Astheya, Aparigraha and Brahmacharya.
These become natural characteristics of a Yogi practicing Ashtanga Yoga.
One touches the inner Consciousness; one’s real Self again and again as
one practices yoga and as this happens repeatedly, one gets established in
the inner true Self and the Divine qualities, the Yamas manifest in the
Yogi. While, Yamas are the natural characteristics of a Yogi, these have to
be practiced by a Sadhaka, have to be brought into life consciously. The
signs of one being established in yoga are - Ahimsa, Sathya, Astheya,
Aparigraha and Brahmacharya. Yamas are the indicators or guidelines to
evaluate oneself with respect to evolution into higher consciousness.

33
Relating to the world
12th October, 2012
अहहिंसासत्यास्तेय ब्रह्मियाापररग्रहाः यमाः ॥३०॥
Ahimsā-satya-asteya brahmacarya-aparigrahāha yamāha ||30||
Today, we are going to contemplate on the Patanjali Yoga Sutra, 2.30. It is
about Yama. Yama means ‘thou shall not’, you should not, what you
should not is outlined in Yama, which are Ahimsa, Sathya, Astheya,
Brahmacharya, and Aparigraha. Ahimsa means non-violence, Astheya
means non-stealing, Sathya means truthfulness, Brahmacharya means
abstinence and Aparigraha means non possessiveness. Yoga sutra talks
about five of these yamas. Yama means ‘thou shall not do’. The Yamas
outline the way we are related to the world, in a sense that Yamas are a
moral practice to be followed when we live in the world. Yama is the
moral principle which is important while living in the world. For example,
a doctor performing a surgery should take some precautions. He should
wash his hands, wear a mask, cover his hair and wear a sterilized apron,
so that no contamination from the doctor to the patient and vice versa
occurs. The patient may have a contagious disease like AIDS which the
doctor should not contract and so on. Unless he wears a mask and covers
himself properly, he cannot perform the surgery properly.
Yama prescribes the type of mask you have to wear, the type of
clothes you have to wear, how you have to clean yourself so that when
you interact with the society, you do not get disturbed by the society and
your mind remains silent. This is what is called Yama, ‘thou shall not’. By
practicing Yama, your mind will become more peaceful because your
disturbance will not affect the society and the disturbance in the society
will not affect you. Since we are interlinked, oneself and the society, any

34
disturbance can cause changes in me or vice versa. By practicing Yama,
these disturbances are minimized.
There is another way of looking at Yama. Yama can be looked as a
practice; Yama can also be looked at as growing in Yoga. We are called
human beings, not human doings and Yama is in another way, an
evolution of a human being. Instead of saying it as a practice, I can say it is
maturity of a human being. As a person becomes more mature, he will
not perpetuate violence against others (Ahimsa), he will be truthful
(Sathya), he will not steal (Astheya), he will live a moderate life
(Brahmacharya) and he will not possess (Aparigraha). This is actual
blooming of an individual, growth of a human being. Yama can be
translated as practices to be done which are human doings or it can be
understood as a growth of a human being. The practices are to be done;
you shall do it, these are required for a person who is in a lesser scale of
evolution. You should not do this, you should not do this, are
commandments. That is fine for a person who is in the path of growth,
but a person who has come to Atma Darshana Yoga, the practices which
we teach, makes the person more and more silent, ‘yogaha chitta vritti
nirodaha’, as the mind becomes more and more silent, you become more
and more established in Yoga and as you become more and more
established in yoga, all these five yamas grow in you. You become a better
human being, you are a divine being and Ahimsa, Sathya, Astheya,
Brahmacharya, and Aparigraha grow in you. As you grow in the Atma
Darshana Yoga, you will evolve into a more beautiful human being; you
will flower as a human being. Yoga can be considered as doing and yoga
can be considered as being. Atma Darshana Yoga teaches you to become
a better human being.

35
Ahimsa
Chapter 2 Shloka 35 (2.35)
10th October, 2012
My humble pranams to all Atmajyothis, Divine Light of the Self. Today, we
shall contemplate on one of the moral precepts of Patanjali Yoga
Sutra called Ahimsa, Non-violence. (Chapter 2, shloka number 35)
Ahimsa represents one of the highest and core principles of yoga and
human life. Violence can happen through actions, speech, thoughts or
deeds. We can be violent to others, to nature, to animals and to
ourselves. The cultivation of Ahimsa, non-violence as one of the qualities
is a very important principle of yoga. Let us understand the effect of
cultivating non-violence.
अहहिंसाप्रनतषठायिं तत्सश्ननधौ वैरत्याघः ॥३५॥
Ahimsā-pratishtahāyaha tat-sannidhau vairatyāghaha ||35||
Let us now understand this sutra in further detail.
Story of Buddha and Angulimala
Bhagawan Buddha, the great enlightened teacher was a symbol of peace
and compassion. These qualities radiated from Buddha all around. One
day, he was walking through a forest and many people told him not to go
through the forest any further as Angulimala, a murderer lived
there. Angulimala, they said, had killed many people who travelled
through the forest and cut their thumb, and wore a garland of thumbs
around his neck. Angulimala had killed nine hundred and ninety nine
people. People were afraid to walk through that forest. Buddha smiled at
those people who cautioned him about Angulimala and continued to walk
further into the forest. As Buddha walked deeper into the forest, all of a
sudden, a heavily built man came there and stood in front of him with a

36
sword in hand and garland of thumbs around his neck. Anyone other
than Buddha would have been terrified at the sight of Angulimala,
but Buddha was not disturbed as he was established in peace and non-
violence. The fact that Buddha remained peaceful even on seeing him
with a sword and garland of thumbs took Angulimala by surprise. He
asked Buddha, “Are you not afraid of me?” Buddha replied, “Why should I
be afraid of you?” Angulimala said, “I have killed many people and people
are scared of me. I am very powerful.” Buddha smiled gently and replied,
“Indeed, you are very powerful. Can you give life to any dead being? Can
you give life to this piece of wood?” and showed him a dry piece of wood.
That very moment, Angulimala realized that the power to give life is much
greater than the power to kill. Buddha’s peace transformed Angulimala.
He dropped violence became Buddha’s disciple and in due course he
attained enlightenment. This was the power of peace
that Buddha radiated and the power of non-violence that
Buddha practiced.
This Sutra says that all kinds of hostilities cease in the presence of one
who is established in non-violence. Now the question ‘How can one get
established in non-violence?’ arises. The true meaning of non-violence is
peace. When one enters into deep mediation with a thought of peace, he
gets progressively established in peace and non-violence. Non-violence
and peace begin to radiate from such a person and all kinds of hostilities
cease in the presence of such a person.
Mahatma Gandhi practiced non- violence. He taught non-violence to
Indians, non-violence as a means of freedom struggle. The mighty British
empire, with all powerful arms and money had to bow down to non-
violent agitation launched by Mahatma Gandhi. Non-violence is a great
strength. Bringing peace unto oneself and others is what non-violence is
about. It can be practiced in life by first becoming aware and then
contemplating about the type of violence which one is creating, either
physical or psychological to oneself or others. Violence is being inflicted

37
on animals, plants, friends and family through physical and verbal actions.
One should become aware of these and consciously start living the
principle of Ahimsa, non-violence.
In today’s world, violence is being inflicted to animals for beauty care,
food, medicine or sheer fun and joy. We as individuals can practice non-
violence, reduce violence against animals; at least not participate in such
acts. Destruction of environment is violence against nature. We can
contribute towards preservation of environment. We hurt people by our
words, it is possible for us to become aware of our speech and not hurt
people by our words. Sometimes we hurt ourselves by wrong thought
process; this too can be stopped by becoming aware.
Ahimsa is important for yoga practitioners as it is also governed by ‘The
law of karma’. Whenever we inflict violence on others in some form, law
of karma ensures that its result comes back to us sooner or later. There
will be violence or turmoil in our life in some way. By practicing non-
violence or Ahimsa we are making our mind peaceful and ensuring that
the bad karma does not affect us. For this, most importantly, we should
know how to be established in non-violence. One must go into deep
meditation with thoughts of peace. When one enters into deep mediation
with such thoughts of peace, one gets established in peace and non-
violence.
The thought one has before entering into deep meditation gets
magnified and manifest as one enters into a field of pure cosmic
awareness during deep meditation. This is also the reason why we chant
the following as we come out meditation:
‘Let there be peace throughout the Universe,
Let all living beings on land, in forest, sea, and sky have peace.’
When one chants thus, peace and love radiate throughout the universe
and that is the principle of non-violence, Ahimsa. All hostilities will drop

38
in such a person’s presence. Remember, it is said that one who lives by
the sword, dies by the sword. One who lives in Ahimsa and non-violence
dies in peace. This is the teaching of this Yoga Sutra.
Truthfulness
10th October, 2012
Today, let us contemplate about a spiritual practice namely, Sathya –
truthfulness, a Yama described by Maharishi Patanjali in Yoga Sutras.
Sathya is a basic and core strength developed by an individual on spiritual
path. Sathya, truth, is important because it is the essential nature of the
Self, Atma or Supreme Reality. This is the reason why I repeatedly say
‘Atma darshanam, Brahma darshanam, Brahma darshanam, Sathya
darshanam.’
To know The Self is to know The Supreme Reality,
To know The Supreme Reality is to know The Truth and
To know The Truth is to be The Truth’
Once one is of the nature of The Truth, one is free from all sufferings.
This is the core teaching of Atma Darshan Yoga. Truth is one’s essential
nature and hence very important. To move closer to one’s nature,
truthfulness is to be practiced by a sadhaka.
सत्यप्रनतषथायिं ्रिययालाा्रययत्वम् ॥३६॥
Satya-pratishthāyaha kriyā-phala-āśrayatvam ||36||

39
The actions, thoughts, words and deeds of a person who is established
in truth, bear fruits and manifest.
The actions of a person established in truth will unfailingly bear fruits
and the thoughts of such a person will manifest in reality. Let us
understand how and why this is so. As it has been told earlier, truth is our
inner nature - Atma is the Truth which is Supreme Reality. The more one
moves closer to Truth the more one unites with Truth or Supreme Reality.
Everything in Nature work for Supreme Reality and Laws of nature obey
such a person’s words and deeds; one who is united with Supreme
Reality.
The more one is established in truth, the more one is closer to
Supreme Reality, the more clearly and quickly one’s thoughts, words and
deeds manifest and bear fruits in the Universe. As one grows closer to The
Truth, one grows closer to the centre of power of the Universe. When a
common citizen wants something to be done by the government, it may
take a long time, but if the same thought or words comes from someone
working in the Prime Minister’s office, it will manifest quickly as he is
closer to the centre of power. Similarly, if one is closer to the centre of
power of the Universe, which is Truth, one’s thoughts, words and deeds
will manifest in the Universe quickly.
Now does it mean that if a person who is established in truth says that
the sun will not rise the next morning, then the sun will not rise? If that
person says that rivers will flood this very moment, will there be floods?
No, it is not to be misunderstood in that way. One being established in
Truth will not contradict any Laws of Nature, as they work according to
the order prescribed by Supreme Reality. Certainly such a person’s
thoughts or wishes will not be against the existing order of the Universe.
Or does it then mean that he will wish for personal gains? No, this is also
not true. The closer one comes to Truth, more unselfish one becomes.
Such a person’s wishes will be more for the welfare of the Universe, for

40
the welfare of all living beings. They are unselfish in Nature, because the
nature of Supreme Reality is unselfish. Thoughts and words of such a
person are not of any selfish interest; they are not for personal gains but
for the welfare of the Universe and those will come true.
Mahatma Gandhi practiced Truthfulness as a spiritual practice. His
practice of truth gave him tremendous power, courage and strength.
Millions of people in India followed every word of Mahatma Gandhi; he
mobilized tremendous force against British rule. He built a complete
force which was non-violent, the foundation of which was Sathya and
Ahimsa. These were major strengths of Mahatma Gandhi. Truth is a
tremendous power. If one is true, if one lives truthfully in thoughts, words
and deeds, the Universe will obey those thoughts, words and deed.
Truth and Fact
The universal laws will obey such a person who is established in Truth,
not for any selfish gain, but for universal welfare his thoughts will
manifest as reality. This is the meaning of the above Sutra. Here we have
to understand with clarity about the distinction between ‘Truth’ and
‘Fact’. What is in my hand now is a book and this is a fact. Fact is objective
in nature. Very often, there can be dispute, about a fact, between two
persons. Truth on the other hand is one’s subjective perception. When we
say we have to be truthful in thought, word and deed; we have to be
accurate in our subjective perception and communication of the same.
Now this is important as enlightenment requires a purified intellect called
Buddhi, in which intuition can develop and one can realize Truth.
In the purified intellect develops intuition which leads to
enlightenment. When the intellect is covered with lies, and masked with
lies, layers and layers of lies, how can one realize The Supreme Truth? The
masks have to be dropped; the lies have to be dropped, only then will the
intellect become free and let the intuition bloom. The intuition will show

41
the Self or Truth. One has to drop the lies. Let us think about it, if one is
telling a lie, how many lies does one later require to defend that initial lie?
If one lies once, it will have to be defended with many lies. On the
contrary, if one speaks truth, it need not be defended because the truth
stands on its own grounds. The truth does not require any support, but a
lie requires support, falsehood requires support. If one tells one lie, one
has to remember that lie and be consistent whenever that situation
arises. The lie stays deep in one’s Consciousness. It goes deep into one’s
subconscious. Truth does not corrupt the sub-conscious, lie corrupts. If
one has to be free, one has to drop the lies and be free.
Story from Mahabharata
The difference between fact and truth is brought out beautifully in the
story of Mahabharata. There was a great warrior called Dronacharya, who
was fighting for Kauravas, the evil forces. The Pandavas were the forces
who stood for Truth with Lord Shri Krishna; the great Divine incarnation,
on their side. Dronacharya could not be defeated as he was a great
teacher and a very powerful warrior. Dronacharya could be defeated or
killed only when he was demoralized or disturbed. Lord Shri Krishna
asked Dharmaraja to announce that Dronacharya’s son, Ashwatthama
was killed. Lord Krishna asked Dharmaraja to make the announcement of
Ashwatthama’s death because Dharmaraja was known for Dharma or
Righteousness and it was also well known that Dharmaraja never lied and
if Dharmaraja said something people would believe it. The reality was
that Dronacharya’s son, Ashwatthama could not be killed as he had been
blessed with a boon of immortality, but if the words came from
Dharmaraja - one who stood for righteousness, it was possible that
Dronacharya would believe him and get demoralized.
Dharmaraja did not agree to participate in this plot, he refused to
speak untruth. Then Lord Shri Krishna told him that an elephant called
Ashwatthama would be killed, and he could announce the fact that an

42
elephant called Ashwatthama was killed. In Sanskrit it would be
“Ashwatthamo hataha kunjaraha”, which meant an elephant called
Ashwatthama was killed. Dharmaraja agreed because it was a fact and he
announced as such, but Lord Shri Krishna blew his conch exactly when the
word ‘elephant’ was uttered by Dharmaraja. Effectively the
communication from Dharmaraja was heard as ‘Ashwatthama is killed’
instead of ‘an elephant named Ashwatthama is killed’. This news about
Ashwatthama’s death shattered Dronacharya. Dronacharya knew that
Dharmaraja could not be disbelieved. Dronacharya was demoralized and
he dropped his weapons and was killed.
This incidence helps us to understand the distinction between truth and
fact. Dharmaraja, the embodiment of righteousness told a fact that an
elephant was killed, but the fact was corrupted by Lord Shri Krishna
blowing the conch.
Now what are righteousness, truthfulness and fact? It is said that
immediately after uttering the above said statement, Dharmaraja lost his
moral ground. Figuratively, it was told that Dharmaraja’s feet never
touched the ground as he always spoke truth and lived in righteousness.
But the moment he uttered this fact that the elephant Ashwatthama was
killed, his feet touched the ground which meant that Dharmaraja had
spoken a lie. In reality he had spoken the truth, but deep within his
Consciousness he knew that the intention of telling the fact was to
confuse Dronacharya. So, even though the words were factual, the
intention was not aligned with the fact.
Our intentions, words, actions, thoughts should always be aligned with
the truth. While Lord Krishna played the mischief of blowing the conch
and giving a wrong communication to Dronacharya, nothing happened to
him as Lord Krishna lives in truth and all his actions are for the welfare of
the Universe. Even though Dharmaraja told the fact, it was with an
intention of wrong communication and he lost his moral ground. Lord
Krishna intentionally corrupted Dharmaraja’s communication but His

43
Consciousness was not affected as His Consciousness is always in tune
with Truth and working towards welfare of the Universe. We have to align
our thoughts, words and actions with Truth. This is what is meant by
being established in truthfulness by Maharishi Patanjali. If one is
established in truthfulness, laws of Universe will obey and bear fruits of
thoughts, words and deeds.
Let us now contemplate about the practice of truth in our life. Many
times we speak white lies, harmless little lies and many a times we tell
dark lies for personal gain. Can we become aware of the lies we are telling
to ourselves and sometimes and to others? The biggest lie which we tell is
when we associate Self or Consciousness with non-self which is our body,
mind and intellect. Whenever we use any word, thought or deed
mistaking the Self with the non-Self, then we are speaking untruth and
drifting away from the truth. For example, when I say ‘I am lifting my
hand’, the ‘I am’ is the truth, lifting the hand happens to the body. In
reality I should say that the hand is being lifted, because ‘I am’ is the
witness and we should not confuse that with the body or mind. The body
is the doer, the mind is the enjoyer and the intellect is the thinker, I am
not the body, mind and the intellect. If this awareness is in the speech
while speaking, and we do not confuse doing, enjoying and thinking with
myself, then we are in Truth.
‘Live in truth’, is the message of Maharishi Patanjali. Today in the day of
commercialization, advertisements, we are bombarded day in and day out
with advertisements, propaganda, political and commercial information.
We need to be aware of the fact behind such propaganda so that our
actions are based on pure intellect and intuition rather than corrupted
information, which is handed over to us through the media, news media.
This is the practice of Truth, practice of truthfulness in our life. This is
called Sathya. The moment one aligns with truth through thoughts, words
and actions; the Universal law obeys such a person’s thoughts, words and
actions.

44
Spiritual Wealth
12th October, 2012
Today we shall contemplate on another Yama, ‘to do’ practice, prescribed
by Maharishi Patanjali. It is called Astheya meaning non-stealing.
Maharishi Patanjali says that one who is established in Astheya will gain
the choice of the wealth.
अस्तेयप्रनतषठायािं सवारत्नोपस्थानम् ॥३७॥
Asteya-pratishthāyāha sarvaratn-opasthānam ||37||
The choice of wealth comes to a person who is established in non-
stealing. Let us understand the meaning of this statement. As it has been
told earlier, this Yama of Maharishi Patanjali can be understood in two
ways:
 Practice that has to be consciously inculcated into one’s life, and
 Qualities that manifest naturally when one gets progressively
established in the real Self through spiritual practices and yogic
practices thereby leading one to become non-stealer
Let us now understand about ‘non-stealing’ in further detail. We
identify ourselves with the body, mind and intellect complex. In this
process, the real Self identifies with the non-Self. The body, mind and
intellect belong to the nature. By identifying ourselves with the body,
mind, intellect complex, by claiming that ‘I am the body, mind, intellect’,
we are possessing something that does not belong to us and this is
stealing. This is what is termed ‘Ahankara’ or ego. As soon as Ahankara
appears, the associated desires like ‘This is me, I need this’ etc. arise and

45
these desires soon become greed which lead to the act of accumulation,
taking away, grabbing from nature which is called stealing or Astheya.
A yogi is one who gets established in his true Self and does not identify
with his body, mind and intellect. He then truly becomes a non-stealer or
Astheya. Astheya as a quality manifests in him. When this happens, the
choice of wealth comes to him. The true Self or Atma is the reality of the
Universe or Brahman or Supreme Reality and all the laws of nature obey
this Supreme Reality. One who gets established progressively in yoga and
in the Self naturally becomes master of the laws of the phenomenal
nature. The nature follows the laws set by the Supreme Reality.
A yogi is one who progressively gets established in that very Supreme
reality and naturally the laws of nature follow the wish of the yogi. Do not
mistake that the yogi would use these ability for personal gains, for
money, power etc., for the desires of one who gets established in the true
Self or Consciousness are universal in nature and are for the welfare of
the Universe. Whatever wealth is required for him to make that happen,
will come to him.
The wealth is not just physical wealth; it can also be in form of
students who can make his wish of Universal welfare come true. This
wealth can be money, fame, name, students or it can be the mental
abilities which are required for fulfilling the unselfish desires of the yogi,
for the welfare of the world. The material and strength required for
fulfilling his desire will manifest naturally to him.
Shri Ramakrishna Paramahamsa’s wealth
For example, Ramakrishna Paramahamsa was a great enlightened
being. He wished to teach and take his teachings to the world, but he did
not know any language other than Bengali. He wanted students and used
to pray to the Divine Self to give him the students who can go and teach

46
the world and soon his wish came true. One by one, students came to
him, learned from the Master and took his message to the world. One
such student was Narendra who was later world renowned as Swami
Vivekananda. He propagated Ramakrishna Paramahamsa’s teachings to
the world. If his wish is to propagate his teachings, then students will
come to him. The same happened with Jesus Christ. Many disciples came
to him and spread his teachings. Thus, one who is established in non-
stealing from nature gets choice of wealth from the nature. The Universe
provides whatever is required to make his wish come true. This is a quality
which manifests with progressive enlightenment, a progressive
establishment in yoga.
Let us look at Astheya as a practice to be cultivated in our life and how
we can do so. When we identify with the body, mind and intellect, desires
arise which lead to greed and to possessiveness. In today’s world, various
kinds of stealing happen. We steal from the animals their right to live by
killing them for food. We steal from the workers when we do not pay
them the right wages for their labour; we steal ideas from others,
implement them but do not honour them. Many of the discoveries in the
field of science and technology today can be traced back to the Vedic
period. The gravitation force, concepts in Mathematics and Science has
been borrowed from Rishis but they are not honoured, this is stealing. We
study teachings of the Rishis and imbibe them in our lives, benefit from
them but do not pass it on selflessly to others, this is stealing too. Thus,
we know now that stealing can happen in many ways - at gross and subtle
level. For example, at the gross level worthless products are marketed.
Dreams are sold through marketing and as a result, the product gets sold
in large volumes. That is in reality stealing money from people. Becoming
aware of different kinds of stealing happening by oneself and in the
society and getting established in non-stealing is the spiritual practice of
Astheya.

47
Non-possessiveness
13th October, 2012
Today, we will discuss about one more Yama from Patanjali Yoga Sutra,
‘Aparigraha’ or non-possessiveness. We have discussed about the five
yamas - Ahimsa, Astheya, Sathya, Brahamcharya and now we will
understand Aparigraha, which means non possessiveness. Mind wants to
grasp, possess and hold on to an object. Non possession is called
Aparigraha. Patanjali Yoga Sutra addresses this nature of human beings -
grasping and possessiveness, in this sutra on Aparigraha.
अपररग्रहस्थैये जनमकथिंता सिंबोधः ॥३९॥
Aparigraha-sthairye janma-kathamtā sambodaha ||39||
Monk and his possessions
Let me tell a story. There was a monk who lived on the top of the
Himalayas meditating for enlightenment. He had very few possessions,
only a loin cloth. He lived an austere life. There was a rat in his hut, which
used to chew his loin cloth into pieces. That was a big problem for him. To
protect the loin clothes from the rat, he brought a cat. Once the cat came,
the problem of the rat was solved, but a new problem started. The cat
had to be fed milk. He now, brought a cow to feed milk to the cat. The
cow had to be fed and maintained. He had no choice but to get married.
After marriage he had children and to take care of them he came down
from Himalayas and started working. This is how our life possessions
begin too. We start with a small need and to fulfill that we acquire
something and the acquisitions become a problem and it goes on. Need
becomes greed, and greed becomes possessiveness and this cycle
continues.

48
For one who is established in non-possessiveness, the origin of life
becomes clear. He becomes aware of his origin of birth and life. Let us
understand how these are related.
Fear and possession
The mind’s nature is to hold onto something. We hold on because
there is inherent fear in us. The fear of being limited, vulnerable, fear of
death, loss of reputation, fear of losing something makes us desire, aspire
for something more. The root of human existence is fear because we
identify with the body, mind and intellect and when we do so, we have a
limited identity, the Self which is infinite, boundless, peace and bliss.
Instead of identifying with our infinite nature, we identify with the finite
nature which is the mortal body. The moment we do so, fear grips us and
this identification is called Avidya or ignorance. When ignorance takes
possession of us, we feel separate from existence. This separation causes
fear, deep rooted fear, even though one does not express it, there is a fear
inside and this gives rise to desires, survival instincts. I have to grow,
become bigger, larger, so that I am protected from the existence. This fear
is the cause of our birth. Now, the human being starts accumulating more
and more to overcome this fear. I have heard of people having a wardrobe
full of clothes and shoes which they will never use, all these possessions
Need
GreedPossession

49
are born out of greed, not need. Aparigraha means identifying our need
clearly and acquiring what is required for our need and dropping greed.
With greed, we are snatching from someone; we are eating into
somebody else’s requirement and need.
Travel light!
At the physical level, Aparigraha means non possession of objects
beyond our needs. Mahatma Gandhi had only two pieces of cloth. He
lived a life of simplicity and brought awakening of the masses in India,
gave them courage and strength for gaining freedom from colonial rule.
Mother Theresa lived a life of simplicity and brought peace and love to
millions. Mata Amritanandamayi lives a simple life and brings peace to
millions.
Light luggage for a comfortable journey. We know this with respect to
travel. In the journey of life too, we have to learn how to have light
luggage. Aparigraha means going through the journey of life with light
luggage. What to do with excess possessions? Try to see somebody who
needs it. Keep what is required and give the rest to someone who can use
it. If you have hundred pairs of shoes, the likelihood of using ninety pairs
is very low. Probably, if you donate those, some people can be helped.
When you waste food, your leftover can give life to somebody. There are
many who do not even have one meal a day. When you waste, see if you
can donate it to somebody who can survive on that. Non possessiveness
is living with minimum and doing service with excess.
At the psychological level we have possessions; we get stuck to ideas,
concepts, and memories. When you are stuck, you either live in the past
or future. Memories belong to the dead past and unreal, but we live in
that. Dropping identification with memory, good or bad, dropping our
projection of past into future is psychological Aparigraha. Living in the
eternity of the present is called Aparigraha.

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As you meditate and contemplate, your true nature becomes more
evident. Bliss, infinity, non-possessiveness are the true nature of the Self.
Self does not hold on to anything. The true nature of Self is complete
freedom from all kinds of possessiveness. Once we really understand this,
then Janma khatham, the origin of life becomes very clear. What is that
origin? It is ignorance, which leads to desire, to greed, to possessiveness
and to misery, because the more you possess, the more you have to hold
onto. There is no threat perception. Think over, who is more worried, an
emperor or a monk? Emperor is more tensed as he has to protect, guard
so many things, whereas a monk is relaxed as he has less possessions.
Less luggage, light luggage, journey becomes more comfortable.
Aparigraha means traveling light in life, having less baggage, using surplus
baggage for the benefit of someone who needs it. In true sense,
Aparigraha means dropping all mental identities, thoughts, memories,
feelings and projections onto the future and living in the present moment.

Path of Enlightenment by Sri Prabhuji (Based on Patanjali Yoga Sutras)

Path of Enlightenment by Sri Prabhuji (Based on Patanjali Yoga Sutras)

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