10 yoga for ego and greed management

YOGA FOR
EGO & GREED
MANAGEMENT

Published by
Swami Vivekananda Yoga Prakashana
#19, Eknath Bhavan, Gavipuram Circle, Kempegowda Nagar, Bengaluru - 560019
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E mail: svyasa@svyasa.org Web: www.svyasa.org

Contents
Ch.No. Title
1

INTRODUCTION

2

ANATOMY AND PHYSIOLOGY OF

THE VOCAL SYSTEM

3

CAUSES OF INJURY TO THE

VOCAL SYSTEM

4

VOCAL DISORDERS AND

VOICE DISORDERS

5

VOICE CULTURING

DEVELOPING MUSICAL TALENTS

6

VOICE CULTURE FOR

DEVELOPING ORATION

7

YOGA PRACTICES FOR

VOICE CULTURE

Page No.

Yoga for Ego & Greed Management | 7

INTRODUCTION
What Ego is? Ego often is cited as ostentation, arrogance,
which are various forms of Ego. But how does Yoga look at
Ego? We all have our mind which is called as Chitta and Antahkarana. Antahkarana has four modifications, four functional dimensions: Manah, Buddhi, Smriti, Ahankara. Ahankara, Ego. This is the subtle form of vritti. This comes out first
from our Anandamaya Kosha. For example, you have gone to
a new place and after the every strenuous journey and heavy
meal, you had a wonderful sleep and morning you just wake
up at Five ‘O’ clock in the morning. You start thinking where
am I? Then you remember yesterday I came all the way from
Chennai to Hyderabad and I had come into this hotel. I am
staying here. All that you remember. Earlier to that remembrance what had happened: You just became awake, then ‘I’
came up, Aham Vritti. Then came, where am I? What am I
doing? Then the memory starts coming. It is that Ahamvritti, that ‘I’ thought which in Yoga is
called as Ego. It is a very subtle form
of our mind. Out of that the Smriti, memory store comes into picture,
then Buddhi, then Manas is formed.
So in all our actions and transactions
there is always the “I”. I am eating, I
am talking, I am interacting, I am urinating, I am speaking. Everywhere
is that “I”. But that “I” when it starts
Yoga in Education for Total Personality Development SERIES - 9

8 | Yoga for Ego & Greed Management

getting attached to the lower adjuncts, then it becomes corrupt, it becomes dirty, it becomes constricted, it becomes more
and more violent and shows up in various forms of emotionssuch as Kama, Krodha, Lobha, Moha, Mada and Matsarya.
Lust will turn itself into greed. Patanjali analyses the whole
thing. He says first in Anandamaya Kosa you have the whole
dimension. In Anandamaya Kosa it is just the “I” thought, the
Ego. Then it starts coming down, constrict itself and the “I”
thought is generated by Avidya, Avidya is ignorance or wrong
notion. Avidya, “I” is called Asmita. Another term is Aham.
From Asmita comes Raga and Dvesha. Raga is attraction and
Dvesha is repulsion. By Raga and Dvesha I starts becoming smaller and smaller. Avidya now enters into the body,
it becomes Abhinivesa. Abhinivesa is a special terminology
that he uses, that means you (the Self) enter into the next
body. So progressively the “I” starts identifying with lower
and lower adjunct and starts becoming smaller and smaller,
pettier and pettier, more and more selfish. This identification
with the lower adjuncts is grossification of the ego. There is
constriction that takes place. I remember an interesting thing
that had happened. Once there were two persons travelling in
their respective cars. They were driving in opposite directions
and there was a small narrow bridge through which they had
to pass. There were no stop signals at that time. Say Car No.1
was coming from one side and started entering bridge. By the
time the driver reached somewhere 1/3rd, another Car No.2
was also coming there. This car was coming very fast. This
was the 1/3rd distance point with respect to the first where the
two cars reached, both of them stopped. The first car fellow
came out of the car and said, see you had seen me entering into



the bridge much earlier
and you should have
stopped there.
But
you never stopped, you
started coming very fast
and you have reached
here. In all good faith,
please go back and that
is your duty. Hence the
second fellow in Car No.2 said yes, I agree with you, I apologize for my wrong. Let us be practical. I have come almost
three fourth the way. Please just go back, I will move across
and then we will save time. Then the first fellow says, No.
Justice is justice and you have to go back and this fellow says,
please be practical. Both of them came out of their cars and
said you please go back, you please go back. It was going on
and on. What is meant by “You go back”? That“you” is identified with the car? When I say you go back, your car has to go
back. This is what is called as Abhinivesa. So the Ego identifies itself with lower adjuncts. It identifies initially with the
mind, emotions and the prana and the body, then its possessions that I am the car. This is called Abhinivesa. This wrong
identification of this ego with its possessions is responsible
for all the problems. This entire process is called Prasava.
Prasava is creation. Raga and Dvesha, attraction and repulsion bring Kama, Krodha, Lobha, Moha, Mada and Matsarya.
Kama is the Lust. When it becomes very violent, it becomes
Greed. Therefore it is the baby, born out of the Ego. This is
called as Greed. We must understand that everything is nothing but this mind, called Chitta. Chitta is the terminology that



Patanjali uses. This is also called Antahkarana, inner organ.
So the Antahkarana, the Chitta grossfies itself. The process
of grossification, the process of focusing is the key essence
for the birth of “I”. Yoga helps us to take us back and that is
called Pratiprasava. The reverse of Prasava is Pratiprasava,
going back. As we have come all the way down here to the
gross I and we have to go backto the expanded I and that is
what Yoga does. Slowing down and expansion are the two essential features of Yoga.



PSYCHOLOGIST’S VIEW ABOUT EGO
We will discuss the concept of greed, ego and super-ego from
the Psychologists perspective from the world of Psychology. I
would like to start by saying that probably the word “ego”, I
have heard even a six years child saying, oh my God what an
ego you have! This is a common word in everyday interaction.
We are able to identify our own and others’ ego. Often we have
several words being used interchangeably with many negative
emotions: emotions like jealousy or in a behavior patterns like
being very selfish, self centered. Even here this word comes
up very easily in children, adolescents, young adults, old laymen and everyone. The concept of character or personality
is often used to explain, excuse or justify people’s action. In
Psychology, several theories emerged and were challenged by
other researchers in providing convincing theories of personality. Today, we are talking about Id, ego and Super ego wherein
we understand that this is a part of human personality. So we
will have to look into that dimension.
These theories of personality came to
understand human behavior and also
were able to better diagnose the psychological illnesses. In psychological
illnesses, behaviors are different and
difficult. For example, let us just understand that it is the total personality
of a person that undergoes changes. If
you have seen a 27 year old energetic


young man or a lady very busy in activities, going to office,
managing work, managing home, being a very happy social being and suddenly one day, you find that this person does not
attend work, just wants to sit down quietly by himself or herself, then you can discuss this as being a sign of disturbance,
difficult behavior. In this context, let us understand how these
structures of Id, ego and Super ego function and work. Id, Ego
and Super Ego are mental structures according to the famous
Psycho-analyst Sigmund Freud. Sigmund Freud spent much
of his life in the centre of controversies. But he is someone
who emerged as one of the best known figures in Psychology.
In fact, students, who understand Psychology, consider Segment Freud as Father of Psychology. Freud believed that the
individual personality is the scene of a never ending battle.
On the one hand there are primitive and unacceptable drives
striving for expression, while on the other hand there are forces trying to deny or disguise these pulses. The participants
in this battle are the Id, the Ego and the Super Ego. This is
how it is explained. According to Freud Id is in each of us like
a savage and this we have at the root of our personality. According to Freud, people are born with two instinctual drives.
Drive is the state or tension that results when a need is not
met. It compels the individual to satisfy the need. One drive
is arouses. This is a drive for survival like our need to eat, to
drink, to be warm. Even sexual drive is something that is the
basic need, the basic drive. Now there is this energy source,
the Libido which propels the person to satisfy these drives.
The second innate drive is the Tanatos. This is a destructive
drive. It aims basically to destroy others, also self destruction. Now self destruction examples need not only be suicide.



Today when we talk about self destruction, we say that person
who is committing suicide is causing self destruction. But we
can also talk about other behavior patterns other habits which
are self destructive for example, drinking alcohol, smoking,
even over eating.
According to Freud it is the unconscious desire for self destruction that leads us to drive fast for example, to drive our
car and two wheelers at dangerously fast speed, to get drunk,
at parties as a habit and to smoke cigarettes like a chimney.
These days young boys and girls are speeding on their bikes,
in four wheelers. One needs to strongly understand that what
makes us increase our speed. There is a certain thrill that
comes from within that pushes these young boys, young girls
to do so. This is where Id principle. The Id like a savage wants
to satisfy these primitive drives in the most direct and immediate way. It is not concerned with reality, logic or manners. It
functions on pleasure principle, which indicates the immediate satisfaction of the drives. We are not aware of these drives
because Id operates at the unconscious level of our personality.
Now let us understand the Ego according to Freud. Although
each of us may have these primitive desires, the Id principle
working within us, it is clear that we cannot actually function
now in our social world only with these Id principles. I want to
over eat, I want to drive rashly, all the time this will not work.
We cannot do this all the time. We cannot have this free expression of this savage within ourselves. Thus Freud suggested that around the age of 6 months the ego develops to control



the impulses of the Id. The ego is the person’s view of physical
and social reality. It tries to satisfy the Id impulses by taking
into account the possibilities of reward and punishment that
exist in a situation. So, the Ego principle always works on its
reality principle and always works on rewards and punishment. I will give you an example of a girl who was brought to
me because of her habitual picking things from the shopping
mall. This girl went to a shopping mall and expensive cosmetics that were displayed which made her feel I wish I had this
and that and this girl worked on her Id principles every time.
She picked up one expensive cosmetic and did not pay for it.
She hid it inside her purse. So this is something which she
did it for the first time and she did it the second time when
she found she was not punished for that, because she was not
caught by the people. So this is an example of how when we
work on Id principle, the ego is actually hurt or disturbed. The
ego is something where we work to understand the world with
calculations of the possible risks that we are taking and how
we should behave.
Finally we will take one example to understand what is the
Super Ego and this probably is going to explain to readers the
psychological perspective of the Id, ego and Super ego and
how we function in our day to day life with these principles.
When we view Id as an operating principle in the desire, I want
it now, the ego answers let us be realistic and get it in a way
that won’t cause trouble. These two forces however must deal
with the Super ego which says, think whether it right to steal.
So the Super ego represents our conscious. This includes our
moral values of right and wrong that are largely instilled in us



by our parents. The
Super ego makes
us feel guilty when
we have gone the
wrong way, done
the wrong things.
As you might imagine, people who are
dominated by the
Super ego will have
upright self consciousness. They constantly ask themselves
Is this right and only then they perform. These are the people who are always motivated to live according to their ideals.
These examples probably give us an indication of understanding how children perform and act and how we can actually
balance the Id, ego and Super ego. Yoga is definitely one way
that can help us to balance these aspects of our personality.
It has a holistic impact, no doubt. So this is a perspective and
explanation of Id, ego and Super ego principles and how they
operate.



EGO ACCORDING TO YOGA
In our earlier studies we saw that ego is constriction. There
is focusing and this focusing happens because of avidya,
wrong notion. Avidya leads to Asmita. In Patanjali sutras
Ego is called Asmita and in Vedanta Ego is called Aham, Ahamvritti, Ahankara, the Chitta, the Smriti, the Buddhi and the
Manas. Same entity Antahkarana or the Chitta and you saw
that Ego can constrict itself and start manifesting in various
forms. In Bhagavadgeeta Sri Krishna describes three different
types in which it can manifest. A person who is not educated,
he knows only to talk a little and he shows off everywhere he
goes and says I am this, I am that and then like empty vessels
which make more noise. The second person, he is very well
educated, he is a professor, a Vidwan and he has lot of wealth,
lot of power and he wants to show off everywhere. You can
see arrogance in him, another form of Ego showing up. The
third type, the person is educated, a lot of money, lot of wealth
and he is very philanthropic, he wants to share his wealth, he
wants to give it to others and when he gives
to others, he expect
that his name should
come. OK, I am going to donate you 50
lakhs of rupees. Can
you put my name on
that building that


I am going to construct. That is another form of Ego and
they are called Dambha, Darpa, Abhimana, various forms of
Ego. Behind that is the selfishness. That is the feature of
Rajas. Rajas has come. The Satva which was there has reduced, has constricted itself and has started becoming Rajas. Rajogunasampannata has started coming up. The rush
and speed starts coming up and then it starts showing up as
Kama, Krodha, Lobha, Moha, Mada, Matsarya. Desires, Lust,
Anger, Greed, Jealousy, Hatred, Infatuation all these starts
showing up and that is the manifestation. The Lust becoming the Greed and what is the result of that. I want it, I want
it and I don’t care what happens to others. Cut others, beat
others, terrorize others. That is what we have seen today.
Competitive world. Two industries trying to hit each other and
want to cut them across. Very competitive society. What is
the goal? I want to become millionaire, I want to become trillionaire and I want to be the most powerful. I want to become
an emperor, an Alexander, Napoleon, Hitler, they all belong
to that category. ‘A’ type personality we call in Psychology.
What characterize them? A constricted ego. Terribly selfish
ego. I want everything. I want everything. Grabbing and cutting others. Beating others doesn’t matter, enlivening others,
everything for me. A Rajasic society. A competitive society and
this has devastates the whole society. Krishna says, what is
the result of this? Yatah kame….. Such persons who work
with tremendous amount of inner greed and jealousy, hatred
and profiled by the inner ego. Everything for me Ahankarena
papanah, what is the result? Stress that is what we have
seen today. The stress has become biggest challenges of the
world. Stress starts increasing day by day, social unrest, di-



vorces, single parent problems, terrorism on one side, another
side large number of psychosomatic and psychiatric problems,
Astma, Diabetes, heart problem, migraine, cancer all have one
thing in common, Stress. Stress is the one that aggravates
the situation. The Yoga says to handle the ego and greed and
have a solution. How to do that? Yoga goes into such depth
of understanding and tells that ego is constriction. The big
circle in which he was in the Satvaguna Sampannata, it starts
becoming smaller, becomes smaller circle, still smaller, still
smaller, becomes a small dot, constricted more and more. So
ego is constriction in its all pervasiveness, it is infinite. That
is the pure I and somewhere it started constricting from that
big an excessive Anandamaya Kosa. It started going down
becoming smallrer and smaller, Vijnanamaya Kosa then Manomaya Kosa then it starts coming down to Pranamaya Kosa
and Annamaya Kosa has become grossified. In the process
from selflessness to start coming towards selfishness more
and more selfishness and becomes so selfish that we think of
only about ourselves and there is complete Abhinivesa, identification with the body and we forget all other dimensions and
this is responsible for all the problems that we have today in
the society. The Rajapravritti, Rajasik Kama, Krodha, Lobha,
Mada, Moha, Matsarya and it is that competitive society that
causes all the problems and the hazards of health. What is
the way out? In the process of Pratiprasava, going back to the
source and it is the process of expansion on one side and another of slowing down. To deal with our greed which is excessive speed, uncontrolled speed. The greed becoming very fast.
Mind gets speeded up and uncontrolled. Speed of the mind.
The Rajasik society is full of speed. You want everything to



happen very fast. What should happen tomarrow, now only
it should happen. In two days I should become a millionaire.
When the greed devastate us what is to be done? We have to
go for Pratiprasava, slowing down and expansion of awareness, The excessive speed of the mind should slow down. Selfishness starts becoming selfless in the whole encounter. This
is the whole process that we offer through Integrated Yoga
Module that we are going to learn. I just want to share a very
peculiar thing that happened. One of our friends was a very
rich millionaire and in Kolkata he was running a big set of
Factories and his children came up. They started taking care.
They started their own new companies and the old man lost
his wife, he was all alone. He was now 86 years old and at 86
years of age he said that I am going to sell all my business and
everybody said, yes you are doing a right thing. He got 600
crores of rupees and everybody congratulated him and said
you have done a right thing at this age. Just a few days were
over , people came to know that he took a loan of a thousand
crore more rupees and started a new industry altogether. Result, a totally new work, recession was there, he started losing
and within one year he started developing hyper tension. He
started getting heart problems and one and half years he collapsed out of massive heart attack. What shall we say for this?
This is our greed. This is our ignorance thinking that money
is everything and life is meant to get only money. Money is the
end of the day. Money is needed, nobody denies. But money is
a means to an end. What is that end? Going back to our Swaroopa, going back to that infinite Ananda leading a healthy
life, happy life, a life full of Ananda is the key essence. This is
what Yoga offers. The Integrated Yoga Module consisting of



Shuddhikarana Vyayama, Asanas, the Pranayama, Mudras,
Bandhas, Kriyas and the meditation techniques help us to reverse this process with a total understanding that Avidya has
to be shattered and that is what we do in the intelligent process of Vijnanamaya Kosa Operation.



Culturing of ego
for building social harmony
We have already understood what is meant by Ego. In the
Antahkarana we have the four vrittis, Manah, Buddhi, Smriti,
Ahankara. Antahkarana is the one that manifests in these
four functional modifications. We call these as four functional
manifestations of mind or chitta. Ahamvritti is the one that is
common to all these three things, Manah, Buddhi and Smriti.
I am thinking, I am discriminating, I am remembering. The
“I” is at the background of all the three things. Ahamvritti is
essentially the one that comes through focusing it is constriction. Bhuma Sukham It is the Anandamaya Kosa in which
you have the wonderful expansion. It is focusing a constriction
which you call as Ego, Ahamvritti and when it grossifies further focusing, further as it shows up as various forms of Ego
Abhimana, Darpa, Damba, Arrogance, the philanthropic arrogance, arrogance that has come due to acquiring of education,
the power and others or it could be an Ego in which I have
nothing like an empty vessel making noise. I want to show off
everywhere that I am so & so. That is the ego dimension. It
is this superficial and the well calculated manifestation of ego
that is the root cause for social disharmony. You are very well
educated, you have the power and you are in a very good position to do all good for the society, but use that power to show
your arrogance to aggrandize others deteriorate others and you
want to rule over others. That is the A Type personalities, the



Napoleon, Hitler and what not. This is how the ego clutches
us to deterioration to bring social unrest. Even it can show as
the fanatic approach which can cause devastating wars.
It was September 11, 1893, Swami Vivekananda was talking in the Parliament of Religions in the name of religion we
have made the maximum number of wars and millions have
been butchered and rivers of blood have flown. Is it not
that every religion is meant to bring harmony, love and peace
in the society? But what have you done. Let us Search our
hearts, let each of the religion leaders who have joined here
let them search their hearts as to what we have done in the
name of religion. Can we stop this. And work to bring social
harmony,cohesiveness, love and affection in the society. It is
the real purpose of the human race and its existence in contrast
to the animal race. Animal race fight each other, survival of
the fittest is the game. But as human being should we also get
into that level. It is most unfortunate if we do that. But how
to bring in peace, order, harmony, love and affection? Swami
Vivekananda gave the direction BE and MAKE. The individuals, the components of our society should work to bring about
transformation in themselves. To raise from the level of Tamas
to Rajas and to Satva and go to the higher heights of Gunateeta and it is here that the superficial manifestations and the
gross manifestation of ego has to be handled. At the level of
Rajas, it is the valor, it is the arrogance, it is the innate feeling
of superiority over others and no recognition of our Bhuma
Sthiti, non-recognition of that infinite nature of all of us, nonrecognition of the divinity in human beings outside, non-recognition of God outside, non-recognition of the consciousness



pervading everywhere
in the outside, in the
human being, in every
animal. It is this aJnana that is responsible for the problems of
the modern society. We
have started becoming
small and start looking at the whole thing
in a very limited perspective. Call it Mithya, call it Maya, call
it aJnana whatever term you want to use. Call it ignorance,
call it smallness, call it pettiness, call it constrictedness. It is
this manifestation of that ego. That is the root cause for all
the problems that we see in society and that is the characteristic of Rajas. There is confinement, there is constriction in
Rajas, there is focusing. The energy is no doubt focused, but
this is tremendous energy, dynamism, but it is divested like
when an atom is exploded, the nucleus is exploded. You have
tremendous amount of energy. Unless you channelize, unless
you diffuse energy, it could be very devastating. Controlled
generation of energy is necessary. Similarly ego is a power
of nucleus. It is a nuclear power; the Antahkarana at that
level is very subtle. It has tremendous amount of power inside
and unless we use that energy in the right direction, we cannot achieve the social harmony. So diffusion of the ego and
reduction of the fanaticism and expansion of our inner being
are the key essence for dealing with the ego for bringing social
harmony. It was great Maharshi Mahesh yogi who brought
this point so vividly, wonderfully throughout the globe. Ma-



harhi’s famous example of the Transcendental meditation in
which the mind reaches the deepest level of that silence of
Transcendance and large number of people should practice
Transcendantal meditation. Therefore there is elevation of the
consciousness, elevation from the gross to the subtle, from
Rajas into the Satva. Similar are the efforts of the great Maharshi Aravindo. He said that we should develop ourselves
and move towards super human heights and not merely to
the level of Satva. You must bring all that power to see that it
brings harmony, love and affection in the society. That is the
enlightened masters of the lore who have given us a direction.
The integrated Yoga Module that we have developed to deal
with the subtlest of the dimension of our Antahkarana and
its manifestation as ego and ahamkara and ahamvritti to see
that we go deeper and deeper to the very source Ahamvritti
and purify that Ahamvritti from its grossness and to elevate to
Brahmakaravritti, Aham tuning itself to that all-pervasiveness
of consciousness. That is the way to build social harmony, the
Yoga way. The Yoga as a way of life.



THE RIGHT DIRECTION
We are handling ego, one of the most difficult things to handle. There is a corporate ego, there is ego in CEOs, there is ego
in every person. But its manifestation is different in different
people. You have seen earlier how ego in its most purified
form, is the ultimate reality. Ego in tune with that Brahmanda. Brahmakaravritti and the whole process of evolution and
growth is towards that expansiveness. From the constriction
to the expansiveness. If we are not educated right from the
beginning about this, then Ego can be divested. Without our
own knowledge Ego will show up and can cause all the problems. To work in an organization, to act in a corporation ego
is necessary. But if we have the mission and the vision of the
organization, institution and the corporate sector in our mind
and if we tune ourselves to the objectives of the organization
or the corporate, then ego learns to expand itself. All the time
our mission and our vision will be for the good of the organization to make organization great. He will give up his ego and
give all the grand achievements to his subordinates, his colleagues and when difficulties come he is prepared to take it.
That is the great example.
The Space Mission in ISRO was growing when the ex-President Abdul Kalam and his team had launched a Rocket and
that launch of the Rocket was a big failure and everybody was
disappointed and the journalists came pouncing on him saying that you have betrayed the Nation. We have spent so much


of money, wasted so
much of money and
they wanted to crush
him. Then came Dr.
Dhawan who was the
Chairman of this Space
Mission. He just side
tracked Abdul Kalam,
and said please wait,
I will handle the situation. He came forward and talked to the Journalists and the
Press. He told, please understand, the subtleties, the specialties of the Space Mission. There is no country in which all
launches have been 100% successful. He reeled out the whole
statistics as to how there were at least five failures for a single
successful launch. There were countries who use 12 – 15 trials, failures before they get a successful launch. Therefore
they do not think that a failure of a Rocket Launch is waste
of money, waste of energy. Please understand. In each failure there is a thing that we learn to move towards success.
This particular failure of this launch has taught us so many
points. Therefore possibility of failure in the next launch is almost 20% to 15%. All the Journalists, all the people were very
happy and they applauded and understood the whole secret.
Just in a few more months time there was the biggest success
of our Rocket launch, Tumba and everybody was so jubilant
and the journalists came and here was Dr. Dhawan pushing
Abdul Kalam to the fore front, come on it is all his growth,
his success and you should talk to him to get all the intricasies. How wonderfully he has done that, how he has solved



the most difficult jobs. Everybody was so thrilled And kalam’s
name came to the forefront. This is a leader who handles his
ego. The corporate ego. He has channelized for the good of
the institution, organization. This needs a purity of the heart.
A real dedication and commitment to the organization. The
purity of the heart is the Satwik dimension in man. As all
great scientists have this inner purity, hey work dealing with
ego. Situations have come in which people give all the credit
to others. They do not keep it for themselves.
Einstein was being felicitated and
people were showering him with all the
praises, appreciations and they said
you have done the most fantastic thing,
unraveled the mysteries of this nature.
But what was his response? He said
I am very thankful to all of you. I appreciate all your felicitations that you
are giving me. But please let me confess that what I have
done is a small iota in the ocean of this knowledge. In that
ocean I have just picked up a small drop. Humility personified.
Vidya vinayasampanne brahmane gavihastibhi, What characterize a man of wisdom, what characterize a man of greatest
of achievement is the egolessness and he learns to surrender.
He thinks that I am not the doer, he understands that there
is a cosmic dimension, there is an ultimate reality. There is
such a vast infinite knowledge base where what we do is such
a small thing. Therefore it is this commitment and this dedication to handle the ego and use that expanded ego for the
good of the society, for the good of the Nation, for the good of



the whole world and humanity. It is the key essence that we
have to keep in mind when we deal with our ego. Ego is a very
good source of power and if only used in the right direction,
we have all the good things to achieve. If we start using that
power to aggrandize others and kill others and to deteriorate
others, it is the worst that can be thought of. Therefore from
Rajas to Satva is the key note that we have to always remember. Use the power of the ego, to develop ourselves to grow.
Earlier we saw the ego of great noble Laurite professor Dr
Albert Einstein. What a vinamrata, what humility, a man of
the greatest achievements of all the times, full of humility. And
he says what I have done is the least in fathoming the laws of
this universe, theory of relativity. Who is that Jnani? How is
he different from a true Scientist? A true Scientist is the one
who is in search for reality. A Jnani is also a person who is in
search for great reality and has fathom the higher dimensions
of reality and has got established in that state of reality. He is
growing higher and higher towards the higher levels of reality,
higher layers of consciousness. Arjuna asked the question to
Krishna, who is that Sthitaprajna that you are talking about?
What is his language? How does he talk? How does he act?
How does he do?
Sthitaprajnasya Ka bhasha samadhistasya Keshava
Sthitadhikim prajasita
Very beautiful question, very sound question. A person who
is established in that Samadhi, a person who is called as a
realized soul, a person who is called as a stabilized intellect, a



stabilized jnana, what are his qualities? Significant enough,
is the answer by Krishna in the most categorical terms. Two
qualities. (1) Prajahati yada Kaman sarvan partha manogathan. (2) Atman eva atmanatustaha.
Then he is called as Sthitaprajna. When? Two qualities. Manogatan sarvan Kaman yada when he is able to overcome the
bondage of all thoughts. The vrittis that are emerging from the
Antahkarana. Not only the control over the mind, not only the
control over the buddhi, not only the control over the smriti
but also the Ego, the Ahamvritti. Ego drives the normal people,
the attractions drive us. We are attached to the things outside
in the world around us. It is this that lures us and makes
the ego grosser and grosser. The ego, the arrogance and the
philanthropic arrogance will all enslave us and make us more
and more miserable. Therefore the two qualities of a Jnani,
(1) A capacity to silence his mind. Stop all his vrittis at will.
2. Stay in that Sakshibhava, in that wonderful Brahman, consciousness and all the time being in that blissful awareness.
These are the two qualities. When the Aham vritti gets a new
dimension, acquires a new level of working, every action he
does, every way by which Ahamvritti directs the other vrittis
towards the good of the society, the good of the people, helping others, serving others. That is universal love. The great
master, Swami Vivekananda said it is this universal love we
have to have. How can that happen? When there is a Premabhava inside. When there is a Bhaktibhava inside, where there
is a total surrender to that ultimate reality, when there is a
Atmasakshatkara that has happened inside, when there is realization that has taken place inside, then you can bring that



positivity. You can bring that love. You can bring that universal love to everyone. He will become the highest of the sages
and that is the purification of a Jnani, purification of the Ego
in a Jnani and he rises beyond Tamas, Rajas and Satva to go
beyond the Gunas and he becomes Gunateeta. Gunateeta of
a highest order in which he does. Abhayam vaijanaka praptosi said Yajnavalka to Janaka who reached that highest sate
of reality discharging all his responsibilities in the world still
he was a Paramajnani. Yajnavalka certifies that yes, he is the
supreme Jnani, a Sthitaprajna having that wonderful purified
ego. That is what we all have to move towards. Let us raise
ourselves from our lowest gross ego towards the subtler and
purified transparent ego. To highest levels of ego manifestation
that of a Jnani. The integrated yoga module that we are giving
helps us to grow to these heights of highest achievements of a
Jnani, a Paramajnani.



EGO AND GREED MANAGEMENT
Sithilékaraëa Vyäyäma
• Back stretch
• Back Stretch (Sidewise)
• Namaste rotation
• Sit ups from Supine Posture
Breathing Practices
• Hamsasana Breathing
• Eka Pada Halasana Breathing
Yogäsanas
• Viparitakarani
• Ardha Sirasana
• Maricyasana
• Hamsasana
• Prasaritha Sarvangasana
• Matsyasana
Kriyäs
• Kapalabhati (Left nostril)
Präëäyäma
• Sétkäré
• Sadanta
• Näòé Çuddhi



• Namaskara with A Kara (9Times)
• Namaskara with U Kara (9Times
• Namaskara with M & OM Kara (9Times)
Meditation
• Source of ego and greed



YOGA FOR EGO AND
GREED MANAGEMENT
BACK STRETCH
Sthiti: Dandasana
• Fold the right leg and then the
left leg come into squatting position.
• Place the palms on either side of
the foot.
• Take the right leg back as much
as you can.
• Assume the third position of
Süryanamaskar.
• Make yourself quite comfortable
in this position.
PRACTICE:
• Inhale. While exhaling jump up just with the support of
the palms and alternate the position of the legs i.e. stretch
the left leg backward and bring the right foot between the
hands.
• While exhaling repeat the same process and alternate the
position of the legs again. Repeat this cycle 10 times.

BACK STRETCH – SIDEWISE
• Sit squatting with the palms in between the foot, stretch the
right leg rightways.
• Simultaneously bring the right leg back and stretch the left


leg.
• Repeat with alternate legs.
• Repeat 10 times.

SIT UP FROM SUPINE POSTURE
Sthiti: Supine sthiti
PRACTICE

• From the lying position, interlock the fingers and keep the
palms under the head and exhaling raise and come to sitting position, inhaling go back to supine position.. This is
one round.
• Practice ten rounds.



Namaste Rotation
Stithi: Tadasana
Adopt Namaskara mudra. Raise the hands.

Practice:



Start rotating your hands from
up to down and from down to up
in clockwise and anticlockwise
for 5 rounds. Make sure that
your hands should be in namaskar mudra – above the head
and down while rotation, while
doing sidewise hands should
be separate from each other. Relax in Shitila Tadasana.

BREATHING PRACTICES
HAMSASANA BREATHING
Sthiti : Dandasana

PRACTICE :
• Fold the right leg and sit
on the right heel.
• Fold the left leg and sit on
both heels.
• Separate the keens by
about 10 inches apart.
Place the hands between
the knees, fingers pointing
inwards you, elbows close
to each other.
• Bend the elbows, lean forwards placing the naval in
.between the elbows and place the fore head down on the
floor in front of you.



• Stretch the legs backwards so that toes are on the ground.
• Inhale raise the head so that the neck is in line with the
trunk. Look in front of you. Th is is Hamsasana.
• While exhaling slowly bring the head down to the floor, bend
the knees and sit on heels.
• Continue 5 rounds with inhaling raising the head up to
come into Hamsasana and exhaling resting the head on the
ground.

EKA PADA HALASA BREATHING
Sthiti : Supine Posture
PRACTICE
• Inhale, raise the legs together slowly and gracefully (without bending the
knees) till it forms about
450 to the ground.
• Continue to inhale
and raise the legs further to 900 position
simultaneously bring
the arms down placing
them next to the buttocks.
• While exhaling raise
the trunk up. Maintaining the legs parallel to the ground,



•

•
•
•
•
•
•

straighten the trunk by pushing it up with the hands till
the chin is well set in the suprasternal hollow. Inhale in this
position.
Exhale, bring down the toes further to touch the ground. Release both hands and rest the arms straight on the ground
parallel to each other with palms facing the ground.
Inhale, raise the right leg 900, exhale slowly bring the right
leg back.
Inhale, raise the left leg 900, exhale slowly bring the left leg
back.
Continue 5 rounds with lifting of the alternate legs from this
position with breath.
Inhale, come back slowly to rest the trunk on the floor.
Now, exhale and bring down the legs to the ground.
Relax in Shavasana.

YOGASANAS

Viparitakarani Kriya
Sthiti: Supine Posture
PRACTICE
• Raise the legs to 900, keeping the knees
straight.
• Raise the buttocks and the trunk off the
ground by supporting the body with the
hands at the waist to transfer the weight
to the arms and elbows. Keep the elbows
as close to each other as possible.
• Slowly move into the final position of



•

•
•
•
•
•
•

Viparitakarani by raising both legs to vertical position and
maintaining the trunk at an angle of 450 to the ground.
In the final position the weight of the body rests on the shoulders, neck and the elbows, the trunk is at 450 angle to the
floor, the legs are straight and perpendicular to the floor.
Note that the chin should not press against the chest.
Close the eyes and feel comfortable.
Focus the awareness on the perineum i.e., the area between
the anus and the genitals.
Now slowly in a rolling motion, pull the buttocks inwards.
Then contract the anal sphincter muscles and pull the anus
inwards and upwards.
Hold it as long as possible with normal breathing.
Release the bandha and then retrace the steps to come down
to the supine sthiti and rest in Ùavásana for a while.

Note
• Apart from Mülabandha the following practices can also be
done in the final position of Viparètakaraïi such as Deep
abdominal breathing or Kapálabháti or Aúvini Mudrá.
• Mülabandha can also be performed with antarkumbhaka
(holding the breath after inhalation).
• Practice a few rounds.
• Asvini Mudrá, in fact, is a good preparatory practice for Mûlabandha and can be practiced in the following way: “Contract
the anal sphincter muscles and pull the anus inward and
upward. Hold for 2 to 3 seconds. Then relax. Repeat this as
many times as you can with normal breathing. Continue to
briefly contract and relax as rhythmically and evenly as possible. Once this is mastered, Mülabandha can be performed
quite effectively.”


Benefits
It stimulates and tones the uro-genital and excretory systems.
Intestinal peristalsis is also stimulated, relieving constipation
and piles. It is also beneficial for anal fissures, enlarged prostate, urgency and frequency of urination of irritable bladder,
early case of prolapse of uterus, etc.
Limitations
Constipation is a side effect of mulabandha or Ashvini
mudra.

ARDHA SIRSÁSANA
Sthiti: Dandasana
Place a four-fold blanket in front of you on which you will be
resting your head in the final position.
PRACTICE
• Fold the right leg and sit on the right heel.
• Fold the left leg and sit on both the heels in Vajrasana.
• Place the forearms on the blanket in front of you with the
fingers interlocked and
the elbows in front of the
knees.
• The distance between the
elbows should be equal
to the distance from each
elbow to the interlocked
fingers, forming an equilateral triangle.
• Place the crown of the


•
•
•
•

head on the blanket in between the interlocked hands.
Slowly raise the buttocks and lift the knees off the ground
and straighten the legs, keeping the toes on the floor.
Walk forward till the back becomes vertical.
Maintain this position as long as you can.
Slowly return retracing the steps.

Note
• Those who find it difficult to maintain the final position may
use wall support pressing the hands and the head against
the wall so that it is easier to maintain balance and to raise
the hips.
Benefits
This ásana prepares you for the practice of Sirsásana. Useful
for tension headache.
Limitations
People with High Blood Pressure, Heart problems, Inflammation of the ear, weak capillaries, myopia, severe asthma, cold
or sinusitis, slipped disc, weak spine or vertigo should not
practice this.

MARICYÁSANA
Sthiti: Dandãsana.
PRACTICE
• Bend the right knee vertically and place the right foot flat
on the floor close to the perineum. The inner side of the
right foot should touch the inner side of the outstretched
left thigh.


• Stretch the right shoulder forward till the right armpit
touches the perpendicular right shin. Turn the right arm
around the right shin and the thigh, bend the right elbow
and throw the right forearm behind the back at the level
of the waist. Then move the left hand behind the back and
clasp the right hand with left at the wrist or vice versa. If
that is not possible then clasp the palms or the fingers.
• Now, turn the spine to the right keeping the outstretched
left leg straight.
• Exhale, and bend forward. Rest the forehead on the left
knee. While in this position, keep both the shoulders parallel to the floor and breathe normally.
• Maintain in this position for a minute.
• Come to sthiti and repeat the same on the other side and
relax in Sithila Dandãsana.

HAMSÁSANA
Sthiti: Dandasana



PRACTICE
Fold the right leg at the knee and sit on the right heel.
• Fold the left leg at the
knee and sit on both the
heels in Vajrasana.
• Stand on the knees keeping them about 10 inches apart.
• Place the hands between
the knees, fingers pointing inwards (i.e., towards the feet),
elbows close to each other.
• Bend the elbows, lean forward supporting the trunk on the
elbows at the navel and place the head down on the floor.
• Stretch and stretch the legs backwards so that toes are on
the ground
• Now raise the head so that the neck is in line with the trunk.
Look in front of you.
• Maintain this final position with normal breathing. In this
position, the body is in a straight line from heels to the head,
at an inclination of about 30o to the ground. All the weight
of the body should rest on the hands and the tips of the
toes.
• Slowly bring the head down to the floor.
• Bend the knees and bring the knees forward by the side of
the hands.

PRASARITA SARVANGASANA
Sthiti: Supine
• Inhaling raise both the legs to 45 Degrees.



• With further inhalation
raise the legs to 90 Degrees.
• While exhaling bring the
back to vertical position.
Legs will come parallel to
the ground. Exhaling further, raise the legs straight
to vertical position. Spread
both the legs. Maintain for a minute.
• Come back through the same steps.

MATSYÁSANA
Sthiti: Supine Sthiti
PRACTICE
• Take the right leg
and place it on the
left thigh.
• Place the left leg on
the right thigh as in
Padmásana.
• Place the palms on
either side of the head with fingers pointing towards the
shoulders.
• Inhale, take the weight on the palms and lift the head and
the back off the ground.
• Bring the center of the crown of the head to the ground by
bending the dorsal and cervical spine backwards.



• Exhale and remove the hands after the weight is well-balanced on the head and catch hold of the big toes hooking
the index fingers around them.
• Press the elbows on the ground to bear the weight of the upper half of the body.
• Maintain this position for one minute with normal breathing.
• As you exhale come back slowly step-by-step to supine sthiti.
• Relax in Savásana.
Benefits
Complementary to Sarváñgásana, good for diabetes, asthmatics and other respiratory problems.
Limitations
Those who have recently undergone any abdominal or thoracic surgery and cervical spondylosis should avoid this posture
for 3 months.

KRIYAS

KAPALABHATI (LEFT NOSTRIL)
Sthiti: Dandásana
• Sit in any meditative posture.
• Keep your spine and neck erect perfectly vertical to the
ground.
• Close the eyes and collapse the shoulders.
• Relax the whole body completely.
PRACTICE



• Adopt Nasika mudra close the right nostril with the ring finger
• Practice rapid breathing with active and
forceful exhalation and passive inhalation.
• During each exhalation, blast out the air
by vigorous flapping movements of the
abdomen in quick succession.
• Inhale passively by relaxing the abdominal muscles at the end of each exhalation.
• Repeat the exhalation as quickly as possible at the rate of 60 strokes per minute.
• At the end of one minute, stop the practice.
• Now observe an automatic suspension of
breath. In fact, there will be no urge for breathing for a few
seconds.
• Simultaneously the mind may experience a deep state of
silence. Enjoy this state of deep rest and freshness.

PRANAYAMA

SITKÁRI PRÁNÁYÁMA
Sthiti: Dandasana
Come into any meditative posture.
PRACTICE
• Place the palms resting on the thighs.



• Fold the tip of the tongue inwards horizontally. The folded tongue slightly comes out
between the two rows of teeth and provides a
narrow opening on both sides.
• Slowly suck the air in through the two sides
of the tongue. Feel the cool stream of air diffusing throughout the mouth and throat into
the lungs.
• Exhale slowly through both nostrils. Feel the
warmth of the exhaled air.
• This completes one round of Sitkári.
• Repeat nine rounds.

SADANTA
Sthiti: Dandasana
PRACTICE
Bring the teeth together. Inhale through the clevises of the teeth. Exhale through the nose. Repeat
nine times.

NADISUDDI
Sthiti: Dandasana
PRACTICE
Adopt Nasika Mudra. Close the right nostril with the thumb. Exhale through the


left nostril. Inhale through the left nostril, close the left nostril
and exhale through the right nostril. Inhale through the right
nostril. Repeat 9 times.

Namaskar
with A kara
(9 times)
Stand in Tadasana, now
slowly start
raising your
both hands
horizontally,
then touch
the
palms
upwards and
continue the
practice until both the hands comes to the contact of each other or in
Namaskara Mudra, then slowly by chanting the A Kara bring
both hands in front of your chest and from chest slowly uphold the hands and bring them near to the thigh region. This
complete the one round. Continue this practice for 9 rounds
and then relax in Sithila Tadasana.
Note
From the starting of this practice till the end of practice you
should not suppose to open your eyes.



Namaskar
with U kara
9 times)
Stand
in
Tadasana,
now slowly
start raising
your
both
hands horizontally,
then touch
the palms
upwards
and continue the practice until both the hands comes to the contact of
each other or in Namaskara Mudra, then slowly by chanting
the U Kara bring both hands in front of your chest and from
chest slowly uphold the hands and bring them near to the
thigh region. This complete the one round. Continue this practice for 9 rounds and then relax in Sithila Tadasana.
Note

Namaskar with M kara (9 times)
Stand in Tadasana, now slowly start raising your both hands
horizontally, then touch the palms upwards and continue the
practice until both the hands comes to the contact of each
other or in Namaskara Mudra, then slowly by chanting the M


Kara bring both hands in front of your chest and from chest
slowly uphold the hands and bring them near to the thigh region. This complete the one round. Continue this practice for
9 rounds and then relax in Sithila Tadasana.
Note

Namaskar with OM kara (9 times)
Stand in Tadasana, now slowly start raising your both hands
horizontally, then touch the palms upwards and continue the
practice until both the hands comes to the contact of each other or in Namaskara Mudra, then slowly by chanting the OM
Kara bring both hands in front of your chest and from chest
slowly uphold the hands and bring them near to the thigh region. This complete the one round. Continue this practice for


9 rounds and then relax in Sithila Tadasana.
Note
are not supposed to open your eyes.

Meditation

Source of ego and greed
What is Ego? Ego is constriction. Ego is focusing of mind.
When the mind focuses, you have the Ego. What is Greed?
Greed is the uncontrolled speed of the desire. As you go deeper
and deeper into meditation, the mind goes into silence. Search
the source from where the thoughts are coming. The Anandamaya kosa. The infinite bliss, power and knowledge. The
deep silence. There is an expansion taking place shattering
the constricted focusing of Ego, arrogance and unnecessary
showing off.


10 yoga for ego and greed management

10 yoga for ego and greed management

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10 yoga for ego and greed management