The Breath And Time

Most believe that the lifespan is measured in years, however the Yogis maintain that the lifespan is determined by the number of breaths. By mastering the breath the Yogi gains mastery over time/death…

It is experienced by the kootash — I am the time of death — engaged in destroying all. 21,600 is the number of times a person breathes in 24 hours. The yogis expand the time of these breaths by making the breath steady in the form of samadhi from the lower rank to the higher one. Then this steady form super-cedes the engulfing time. Engaged in this act are you — thus none except you will be saved — out of all warriors.

Although time has no boundaries yet when it is embodied it is (timed and) counted. Thus embodied in the body it is counted in the form of breath as 21,600 times during the period of day and night. Time is the killer of people. Unless this breath is held in, none can be left out. Only the yogis can attain a position which can hold time by holding the breath. At the time of samadhi by obstructing the flow of the common breath, the yogi can conquer time (or the time of death particularly, which is known as Kal). At the time of birth all beings get born with a fixed deposit of breath and according to their previous acts, when their credit — account has nil as balance they have to die. By the practice of pranayam — this time of life increases, because during samadhi this credit of breath is not used up, so the longer the stage of samadhi the longer the life. Thus it is said that the steady samadhi is the kal of kal or that which engulfs death itself, that, by which the count of time stops. Excepting those who are involved in such practice, all will have to die. Creation, sustenance and absorption are not only an outer affair, they carry on, in our insides also. Unless they are stopped, we cannot get freed. As long as the breath’s inhalation and exhalation exists, till then genuine knowledge is not achieved, and without it how can a being get liberated? Our present gets lost in the womb of the past, due to the passions which over-power it. So many incidents take place in the past, present and future, but the witness of all, the ‘I’ remains unchanged. Everything gets destroyed, yet the inexhaustible (great) ‘I’ exists.

“Spiritual Gita” chapter XI, Text (32)

Shree Shyamacharan Lahiri Baba

Translation by Shree Bhupendranath Sanyal

 

“Breath control is self-control

Breath mastery is self-mastery

Breathless stage is deathless stage”

– Paramahamsa Hariharananda

Pranayama

 

The Fourth Pranayama Transcends External And Internal Operations (1). 51.

(b) Pranayama has to be practiced by slow degrees, keeping an eye on health and physical well-being.

(c) Pranayama practiced without meditation makes the mind more restless. That is why, in some cases it brings on lunacy. If the mind cannot first be made vacant through meditation in respect of an internal region, it is preferable not to take to Pranayama. Pranayama may, however, be undertaken if the mind can be fixed on an image conceived in an internal region. For the practice of Yoga, however, the state of void is more suitable.

(d) Attention should be given to diet. Too much of food, physical exercise and mental labour diminishes chances of progress in Pranayama. Light food, keeping the stomach partially empty, is frugality in meals. Moderation of diet will be found discussed in books on Hatha yoga. Food containing carbohydrate should be taken, oil and fat should not be taken in excess.

The suspension of Prana, which either arrests modifications of the mind or makes it one-pointed, constitutes Yogic Pranayama. Periods of stability of the mind during the practice of individual Pranayamas, growing gradually and continuously, develop finally into Samadhi. That is why it is said that twelve Pranayamas make one Pratyahara, and twelve Pratyaharas make one Dharana etc. Therefore, unless the mind is steadied and made free from attachment to objects, it is not Yogic Pranayama. It would be only a physical feat. Mere suspension of breath is an external expression of Samadhi, not its internal or real characteristic.

By That The Veil Over Manifestation (Of Knowledge) Is Thinned. 52.

In the case of the Yogin engaged in practising Pranayama, the Karma which shuts out discriminative knowledge dwindles away (1). That (Karma) has been described in the following quotation: “The illusive magic of misapprehension covers the sentient Sattva (buddhi) by a thick veil and directs it to improper deeds.” The practice of Pranayama weakens and gradually attenuates that Karma of the Yogin which veils revelation and brings about the cycle of births. Thus it has been said: “There is no Tapas superior to Pranayama; it removes impurities and makes the light of knowledge shine.”

(1) The veil enveloping discriminative enlightenment which is worn away by Pranayama is not the veil of misapprehension but the veil of Karma based on misapprehension. Karma is the means of sustenance of wrong knowledge. Therefore attenuation of Karma attenuates misapprehension as well. Pranayama leads to immobility of the body and the organs. Its latency attenuates the latency of afflictive Karma just as the latency of anger is attenuated by that of non-anger. Thus is is clear that Pranayama weakens and causes the decay of the false knowledge based on Avidya (which is identification of the body or the senses with the self) and actions and latencies derived therefrom. Some people raise the objection that since wrong knowledge can be destroyed only by right knowledge, how can (physical) act in the form of Pranayama cause its destruction? In reply, it may be said that in this case also misapprehension is destroyed by knowledge. Pranayama is no doubt a physical act, but the knowledge gained by the act causes destruction of Avidya. The practice of Pranayama separates one’s I-sense from the body and the sense-organs. Therefore, knowledge corresponding to the act of Pranayama (every act has its corresponding knowledge) is ‘I am neither the body nor the senses.’

– “Yoga Philosophy of Patanjali” by Swami Hariharananda Aranya

 

“Everything Is An Illusion”

Self Realization Series Book Five

Sri Ramana Maharshi

219. Seen in the light of Self-experience all this phenomenal world is mere appearance, like the sky’s deep blueness. What the deluded, body-bound ego perceives ‘out there’ is mind-created, nothing more.

221. The world, like snake in rope, thief in a stump, mirage in air, has no real existence. Seeming to be, mere appearance, is its nature.

230. What is the Self’s self-transformation as the world? A twist of straw appearing as a  snake? Look hard you see no snake at all. There was no transformation, no creation,  none, no world at all.

237. Know that these countless things are pictures in a dream and none is real apart from the beholder. Shun this phantom world of names and forms and dwell in the pure blissful being of Awareness.

240. One forgets the Self and thinks the body is oneself and goes through innumerable births and in the end remembers and remains the Self. Know this only like awakening from a dream wherein one has wandered all over the world.

Sri Nisargadatta Maharaj

274. However long a life may be, it is but a moment and a dream.

279. Your world is transient, changeful. My world is perfect, changeless.

280. In my world nothing happens.

282. Your mistake lies in your belief that you are born. You were never born nor will you ever die, but you believe that you were born at a certain date and place and that a particular body is your own.

285. In reality nothing ever happens.

286. The only thing that can help is to wake up from the dream.

287. Treating everything as a dream liberates. As long as you give reality to dreams, you are their slave. By imagining that you are born as so-and-so, you become a slave to the so-and-so.

292. Truth is permanent. The real is changeless. What changes is not real, what is real does not change.

295. The real does not die, the unreal never lived.

309. It is by your consent that the world exists. Withdraw your belief in its reality and it will dissolve like a dream.

312. Do understand that what you think to be the world is your own mind.

313. Once you have seen that you are dreaming, you shall wake up. But you do not see because you want the dream to continue. A day will come when you will long for the ending of the dream, with all your heart and mind, and be willing to pay any price; the price will be dispassion and detachment, the loss of interest in the dream itself.

Sri Vasistha

Neither freedom from sorrow nor realization of one’s real nature is possible as long as the conviction does not arise in one that the world-appearance is unreal.

319. In this world there is nothing, high or low, that time does not destroy.

322. The materiality of the creation is like the castle in the air, an illusory projection of one’s own mind – imaginary.

327. All this is mere imagination or thought. Even now nothing has ever been created; the pure infinite space alone exists.

329. Even as an unreal nightmare produces real results, this world seems to give rise to a sense of reality in a state of ignorance. When true wisdom arises, this unreality vanishes.

334. There is no universe, no distance, no barriers.

348. Some arrive at this understanding soon, others after a very long time.

353. The seed of this world-appearance is ignorance.

369. It is indeed true to say that there are no waves in the ocean; the ocean alone exists.

381. All this creation takes place only as in a dream. This creation is not real; it merely appears to be so.

388. That alone can be regarded as the truth which has always been and which will always be.

390. Nothing in this world is truly enduring.

415. For your spiritual awakening I declare again and again: this world-appearance is like a long dream. Wake up, wake up. Behold the Self which shines like a sun.

478. Neither in the waking state or in dream is there a real world.

 

 

Suffering

Spiritual Gita I

Bhupendranath Sanyal Mahasaya

Purpose of Suffering

Suffering teaches many lessons, a suffering person gains much knowledge, he becomes more human, pain teaches him to be careful, and he tries to evade evil. This sort of a knowledge is valueless, and none is deprived of it. This is a blessing in disguise, without which none can achieve liberation – this is God’s law.

IV: 8

Suffering is a great purifier – it creates humility. Suffering in oneself creates empathy and compassion for the suffering of others. The heart becomes more loving and kind. It destroys karmas, also. Suffering has a great purpose in one’s life. If brings us closer to God. 

No Effort is Lost

Spiritual Gita I

Bhupendranath Sanyal Mahasaya

By practising a little of kriya-yoga – you can become fearless of the most dangerous fear.

Supposing this kriya-yoga is not completed due to some obstruction; namely death or the destruction of some part or parts of the body, or some sort of sickness, by which the yogic acts are stopped, in such a case would it all go to waste? Or – Maybe it was not carried on well, according to the rules of meditation, like observing of regularity, punctuality etc. or the devotion and eagerness slackened, then what? No, it will not be wasted, although, of course it would have been more advantageous if it was carried on properly with fervour, as it would have shown results faster, still, anyway, if somehow you are not able to meditate for hours observing other specifications, then too, daily practise for some time will sanctify the body and create a conception that will make you avail a better and suitable circumstances in your next birth. Like this in two or three births you will get liberated. On the other hand, if you are devoted to sadhan and Guru, you can be fortunate enough to get liberated , even with little sadhan in this life only.

II:40

 

 

The Divine Teachings of Sanyal Mahashaya

The following teachings are from the chapter “The Divine Teachings of Sanyal Mahashaya,” from the book Sanyal Mahashaya: A Life of Humility, by Gurudev Paramahamsa Prajnanandaji. These chapter quotes are not exhaustive – only some were selected for this purpose here. My only prayer is that I have Sri Gurudev’s blessing to share with the Kriyavans and spiritual seekers these advices from the great sage and Kriya Yogi, Sri Bhupendranath Sanyal Mahashaya. A link is provided at the bottom for any who wish to order this beautiful book and learn more about the life of this divine sage.

I bow millions of times at the holy lotus feet of Gurudev Paramahamsa Prajnanandaji. I bow millions of times at the holy lotus feet of Sri Bhupendranath Sanyal Mahashaya and all Kriya Masters. I bow millions of times at the holy lotus feet of all Kriyavans and sincere seekers.

“I tell you all, whoever does even a little bit of sadhana, his boat will be carried by me to the Lord.”

– Shri Sanyal Mahasaya

The Divine Teachings of Sanyal Mahashaya

• Avoid all forms of laziness in your sadhana
• Time that is passing will never return
• Practice your sadhana regularly as instructed. Remember one thing: Do not sit for meditation too long. Instead, sit a few times during the day. In addition, eat healthy food and do not overeat. If you do these things, surely you will have spiritual progress, for God loves the meek and the humble. He listens to them.
• Laziness, doubt, and lack of discipline are the greatest obstacles to your progress.
• In the Bhagavad Gita (9:33), the Lord said, anityam-asukham lokam-imam prapya bhajasva mam. This world is transitory; this we all know. Asukham, there is so much misery and no hope of finding happiness in this world. The only true happiness is in spiritual practice. Hence, the message of the Lord is, “Why do you toil so much in a world where there is no chance of gaining anything?”
• Time is continuously passing; take full advantage of each moment.
• Once gone, time never returns
• Even if your achievement is minimal, still go on practicing your sadhana. You must continue your practice. Although you may not presently feel the benefits, when the time is right, you will reap the rewards.
• Practice daily, and through the grace of God, you will be free.
• Observe how calm your mind is after practicing kriya pranayama. The more pranayama you practice in the morning, the better. When the amount of daylight increases, if one is practicing more cycles of kriya pranayama, one will experience an increase in one’s body temperature. Why? Because kriya itself is a form of fire. Kriya generates inner fire and body temperature.
• The world and its pleasures are temporary. With this in mind, continue your sadhana.                     
• Inspire all to do sadhana.
• Practice Kriya carefully. There is no better friend than this. Kriya is the lotus feet of the Lord that will take you to the other shore. If you do not practice Kriya in this way, you will not get the real benefit of Kriya.
• My brothers and sisters, remember this again and again: you must practice Kriya with love, according to your capacity. It is the way to cross the ocean of the world. With folded hands, humbly tell this to all.
• The effect of kriya pranayama can immediately give one the formless state, like the sky.
• I humbly request that you practice Kriya wholeheartedly.
• The only thing I expect from you is that you will become so absorbed in Kriya that you will be atmarama [one who rejoices in the Self or in the Supreme Spirit].
• Paravastha is the state of the real “I.” Beyond all pleasure and pain, it is the state of supreme bliss.
• Although the mind is restless, it will one day become still. Do not doubt that stillness will come; just remember, it takes time.
• Know your spiritual effort is fruitful when you experience calmness and stillness.
• Thinking of the body as yours or that you are the body is the cause of all troubles.
• When you experience ill health, instead of practicing more Kriya, keep your mind focused on the chakras.
• It is beneficial to walk for a while after practicing Kriya. Refresh yourself in fresh air daily.
• Every individual is subject to the effect of karma; no one can avoid it.
• My child, what to do! First you must forbear. Remember, all are bound with their karma. Yet, there is a little free will. Still, do not worry. There is One who is always ready to take care of you. Trust God. Love Him.
• In the Gita, the Lord has assured us, “I am the well-wisher of all.” So consider the Lord as your own and have no fear. My child, whatever pain and suffering come to you, you must tolerate and pass through it; therefore, keep your mind on Him.
• Never forget that whatever is happening is for you own good. With this in mind, surrender to the Divine and bear all happiness and unhappiness as God’s gift.
• Neither are you the master nor are you the owner. You are only a servant. Leave the result of all karma to the Lord and be worry free.
• The easiest way to eliminate the effect of karma is to remember the Lord. Offer both good and bad, everything within you, to the Lord.
• The moment you come to the path, the guru preceptor has accepted you as his own.
• Never have fear! Even if you have fallen, it does not matter. The guru preceptor is the rescuer of the downtrodden.
• Even if you have achieved a highly advanced state, there are still obstacles on the path you must overcome. This is why one should maintain faith in the guru preceptor.
• Natural disaster is the Divine Mother’s dance of destruction. Thus, silently observe, tolerate, and sing the name of the Divine Mother.
• The guru preceptor is present in all forms. All sadhanas are the form of the guru. But even if someone is leading you down the wrong path, then that is something quite different. [If a sadhu is misguiding, he is not the form of the guru].
• This world if full of such misery. You are in the middle of an ocean, never knowing when the next tempestuous storm will come; there is no certainty. Indeed life in this world is like that. Therefore, my child, try to bear everything that comes to you. Because in this world one who forebears wins. So fear not. Play your part in this world, remembering the Lord.
• It is my sincere blessing that you will hold onto the feet of the Lord and have firmness in your sadhana.
• Continuously read the Gita.

• Whatever comes is by the will of God, whether pleasure or pain, have patience and accept it as the Lord’s will.
• Let everything happen as Divine will. All are bound with the thread of karma. There is only one thing I know: God is doing everything and it is for the good of all.
• What is the most auspicious quality of a spiritual seeker? Stillness, calmness. Why? The definition of restlessness is “the world.” Thus, the more one is involved and attached to the world, the more restlessness one is.
• Allow things to happen as they happen. We are not going anywhere. God is not going anywhere. Only this changing world is going.
• Even highly advanced yogis can become the victims of ego. For this reason one must develop devotion to the Lord, along with the practice of meditation, to eliminate any downfall.
• Rising and falling are your companions. Thus, always remember to be humble.
• The One who has given life to this creation is ever watchful of it. Why worry?
• Right now He is pulling you lightly. But one day when the mind and body are able to tolerate it, God will pull you forcefully and all your attachment and bondage will disappear immediately.
• We are all strong because of God’s strength. The Lord is our constant companion. Take refuge in Him and be free from grief and sorrow.
• We may be sad when a loved one dies, but what can we do? Niyati kena badhyate: “Who can persuade destiny? Look, even Abhmanyu, the nephew of Bhagavan Shri Krishna and the son of Arjuna, had to die. Destiny cannot be avoided.
• Although birth and death are natural phenomenon, even so, the death of a near and dear one is painful. But you must consider this: that which has happened cannot be undone. Consequently, one should think of the duty towards the departed soul, so that the soul can rest in peace. If you allow yourself to become disturbed, then the departed soul cannot be peaceful.
• Death is the law of life. Death is the friend of every living being. However, no on understands this. All are frightened. And yet, death is the eternal companion of us all.
• Brothers and sisters, the death of the body is taking place each and every moment. Open your eyes and see! Why are you crying like a crazy person? Crying for whom? For a body of bones, flesh, skin, and marrow? What value does it have? This body is taking you, all others, and me to the state of dissolution. Think about how you were twenty years ago, are you like that now? How much change has taken place?
• It is a fact that to cry and lament is extremely harmful for the departed soul. Realize this and also help others to understand it…
• The prana that was residing in that body has left it. You never knew that person’s real identity. You did not know it while they were here and you still don’t know it now that they are gone. Tell me, who really died? That which appeared to have left is, in reality, eternally present. Do not grieve. Rather, you should be grieving for yourself – because you are not recognizing the real and are crying for the unreal. Be free from worries and emotion about that soul’s onward journey.
• Never forget that this temporary body is prone to birth and death.
• Even though your mortal father may have left you, you are sitting on the lap of the Father of the Universe. Are you feeling His presence?
• Pray sincerely from within, “O kind and compassionate Guru, please take me to the other shore.” There is nothing to fear.
• …All that happens in life is but drama.

http://kriya.org/store_product_detail.php?id=127

Spread of Kriya Yoga

There is no doubt that all over the world more and more people are being keenly interested in realising hidden truth in Srimat Bhagavad Gita. Shri Shri Lahiri Mahasai once remarked that hundred years after his demise, Kriya Yoga would be popular worldwide. Our present time which marks a conjunction of Satya Yuga and Kali Yuga is the scheduled time as per the statement of Shri Shri Lahiri Mahasai.

 – Dr. Indranath Chakraborty

Back, in the year 1828 Yogiraj Shri Shyama Charan Lahiri was born in Krishnangar, Bengal. He started living at Varanasi since his boyhood. It was Sri Sri Lahiri Mahasai, who for the first time wrote and popularised the spiritual commentaries on Gita. The aphorisms of revered Lahiri Mahasai on Gita were very rational, irrefutable and were replete with sublime spiritual thoughts. He himself practised and followed the path enumerated by Lord Krishna in Gita and established beyond doubt that a family man can also remain in communion with the Supreme Being, while performing all mundane duties of the family. Being an ordinary family man he used to remain always in the state of Parabastha by practising Kriya Yoga. He was the living epitome of Srimat Bhagavad Gita and compassionately guided his disciples to the path of “Sayuja Mukti”. This great seer, who perceived ‘Truth’ himself, prepared the spiritual commentaries on Gita in a very concise form and is intelligible to them only, who have made some progress in the Kriya Yoga sadhan.

Sri Bhupendra Nath Sanyal Mahasai had written a lucid and exhaustive narration of Lahiri Baba’s cryptic version, which can be understood even by the common folks besides the Kriyaban Sadhakas. Sri Bhupendra Nath Sanyal Mahasai was initiated in Kriya Yoga from the Yogiraj in his boyhood and ascended the highest peak of Yogic realisation during his life time. He was an erudite scholar in the Bengali and Sanskrit literature and had the honour of writing many a valuable book in Bengali language. Hence, it is quite natural that such a noble book could be achieved only by him.

Yogiraj Shri Shri Shyama Charan Lahiri Mahasai was initiated in 1868 at Ranikhet in Himachal Pradesh from Avatarkalpa Babaji Maharaj to teach this Gita-based Kriya Yoga to thousands of common men.

– Dr. Indranath Chakraborty

Introdution: Spiritual Gita

(Bhupendranath Sanyal)

Divine Visit

As I went about my preparations to leave Master and my native land for the unknown shores of America, I experienced not a little trepidation. I had heard many stories about the materialistic Western atmosphere, one very different from the spiritual background of India, pervaded with the centuried aura of saints. “An Oriental teacher who will dare the Western airs,” I thought, “must be hardy beyond the trials of any Himalayan cold!”

One early morning I began to pray, with an adamant determination to continue, to even die praying, until I heard the voice of God. I wanted His blessing and assurance that I would not lose myself in the fogs of modern utilitarianism. My heart was set to go to America, but even more strongly was it resolved to hear the solace of divine permission.

I prayed and prayed, muffling my sobs. No answer came. My silent petition increased in excruciating crescendo until, at noon, I had reached a zenith; my brain could no longer withstand the pressure of my agonies. If I cried once more with an increased depth of my inner passion, I felt as though my brain would split. At that moment there came a knock outside the vestibule adjoining the Gurpar Road room in which I was sitting. Opening the door, I saw a young man in the scanty garb of a renunciate. He came in, closed the door behind him and, refusing my request to sit down, indicated with a gesture that he wished to talk to me while standing.

“He must be Babaji!” I thought, dazed, because the man before me had the features of a younger Lahiri Mahasaya.

He answered my thought. “Yes, I am Babaji.” He spoke melodiously in Hindi. “Our Heavenly Father has heard your prayer. He commands me to tell you: Follow the behests of your guru and go to America. Fear not; you will be protected.”

After a vibrant pause, Babaji addressed me again. “You are the one I have chosen to spread the message of Kriya Yoga in the West. Long ago I met your guru Yukteswar at a Kumbha Mela; I told him then I would send you to him for training.”

I was speechless, choked with devotional awe at his presence, and deeply touched to hear from his own lips that he had guided me to Sri Yukteswar. I lay prostrate before the deathless guru. He graciously lifted me from the floor. Telling me many things about my life, he then gave me some personal instruction, and uttered a few secret prophecies.

“Kriya Yoga, the scientific technique of God-realization,” he finally said with solemnity, “will ultimately spread in all lands, and aid in harmonizing the nations through man’s personal, transcendental perception of the Infinite Father.”

With a gaze of majestic power, the master electrified me by a glimpse of his cosmic consciousness. In a short while he started toward the door.

“Do not try to follow me,” he said. “You will not be able to do so.”

“Please, Babaji, don’t go away!” I cried repeatedly. “Take me with you!”

Looking back, he replied, “Not now. Some other time.”

Overcome by emotion, I disregarded his warning. As I tried to pursue him, I discovered that my feet were firmly rooted to the floor. From the door, Babaji gave me a last affectionate glance. He raised his hand by way of benediction and walked away, my eyes fixed on him longingly.

After a few minutes my feet were free. I sat down and went into a deep meditation, unceasingly thanking God not only for answering my prayer but for blessing me by a meeting with Babaji. My whole body seemed sanctified through the touch of the ancient, ever-youthful master. Long had it been my burning desire to behold him.

Until now, I have never recounted to anyone this story of my meeting with Babaji. Holding it as the most sacred of my human experiences, I have hidden it in my heart. But the thought occurred to me that readers of this autobiography may be more inclined to believe in the reality of the secluded Babaji and his world interests if I relate that I saw him with my own eyes.

Autobiography of a Yogi, chapter 37 (“I Go to America”) Paramahansa Yogananda

One Million pranams at the holy lotus feet of Sri Sri Mahamuni Babaji Maharaj

Paravastha

As the sea breeze cools and pleases the mind and body of a being scorched by the sun’s heat, in the same way nearness to God naturally calms the sorrows and troubles of the world. This gets proven in the paravastha of kriya when the yogi attains peace and satisfaction through the practice of kriya, at such a time he is free of all desires and resolves. The highest stage of paravastha is a form of the Great Lord Himself. It is the most gratifying state of spiritual happiness. It is the true destroyer of all passions. It is the eternal bliss of total liberation and anand (eternal joy and peace).

That which is eternally omnipresent in the world is the (form of) kootash, which never gets destroyed, not even when the body deceases. It cannot be (pierced or rather) broken, burnt, cut, dried or evaporated, it is not possible to change it in any manner. It is devoid of any form and is timeless. It is not visible to any of the indriyas – (mental or physical) sense-organs or work organs. This is the eternal Brahm form of the being. It always remains unchanged. Only the body experiences changes in stages from youth to old age. One whose mind and intellect is fixed in it in a steady way, does not get enchanted by the world or disturbed by the different conditions of the body.

Yet when the sadhak is not bound with the sensory feelings (in the state of paravastha) then he is untouched by joys and sorrows and experiences total bliss or divine happiness by which the mind gets fixed in an intoxicating state. This eternal position is spoken of as the supermost state of being, but it can be reached only by the very steady form of breath.

(510-11)

Being one with Brahm or being located in the paravastha (state) of Kriya forever is the most superior accomplishment of the undertaking of sadhana, or Kriya. For the same the sadhak needs to practice the following:

1. Control of body, mind and speech
2. Light meals
3. Dwelling in a lonely place or away from the crowds
4. Prohibition on pride, anger and inflicting pain on others, and always being engrossed in the practice of yoga without ego, i.e. practicing meditation and retention. By this the mind will become detached and peaceful. In this way the yogi will gain competence to face the Lord (Brahm).

(506-7)

Spiritual Gita, Shree Bhupendranath Sanyal

The World-Appearance

RAMA: Lord, infinite consciousness is transcendental; pray, tell me how this universe exists in it.

VASISTHA: O Rama, this universe exists in the infinite consciousness, just as future waves exist in a calm sea, not different in truth but with the potentiality of an apparent difference. Infinite consciousness is unmanifest, though omnipresent, even as space though existing everywhere, is manifest. Just as the reflection of an object in crystal can be said to be neither real nor entirely unreal, one cannot say that this universe which is reflected in the infinite consciousness is real or unreal. Again, just as space is unaffected by the clouds that float in it, this infinite consciousness is unaffected and untouched by the universe that appears in it. Just as light is not seen except through the refracting agent, even so the infinite consciousness is revealed through these various bodies. It is essentially nameless and formless, but names and forms are ascribed to its reflections. Consciousness reflecting in consciousness shines as consciousness exists as consciousness; yet to one who is ignorant (though considering himself as wise and rational), there arises the notion that there has come into being and there exists something other than this consciousness.

This consciousness is not created, nor does it perish; it is eternal, and the world-appearance is superimposed on it, even as waves in relation to the ocean. In that consciousness, when it is reflected within itself, there arises the ‘I am’ notion which gives rise diversity. As space, the same consciousness enables the seed to sprout; as air, it draws the sprout, as it were; as water, it nourishes it; as earth, it stabilizes it; and as light, the consciousness itself reveals the new life. It is the consciousness in the seed that in due course manifests as the fruit.

Thus, this world-appearance comes and goes as the very nature of infinite consciousness. Being non-different from infinite consciousness this world-appearance has a mutual causal relationship with it – arises in it, exists in it and is absorbed in it. Though like the deep ocean it is not agitated, yet it is agitated like the waves appearing on the surface. Even as one who is intoxicated sees himself as another person, this consciousness, becoming conscious of itself, considers itself as another.

This self, the supreme Brahman, which permeates everything, is that which enables you to experience sound, taste, form and fragrance, O Rama. It is transcendental and omnipresent; it is non-dual and pure. In it there is not even a notion of another. All these diversities like existence and non-existence, good and evil, are vainly imagined by ignorant people. It matters not whether this imagination is said to be based on the not-self or the self itself.

O Rama, the sense of doership (the notion ‘I do this’) which gives rise to both happiness and unhappiness, or which gives rise to the state of yoga, is fictitious in the eyes of the wise; to the ignorant, however, it is real. This notion arises when the mind, spurred by the predisposition, endeavors to gain something; the resultant action is then attributed to oneself. When the same action leads to the experience of its fruition, the notion ‘I enjoy this’ arises. The two notions are in truth the two faces (phases) of the same notion. The wise man, even while acting in this world, is not interested in the fruits of those actions. He lets actions happen in his life, without attachment to those actions, and whatever be the results of those actions, he regards them as not different from his own self. But such is not the attitude of one who is immersed in mental states.

Whatever the mind does, that alone is action; hence, the mind alone is the doer of actions, not the body. The mind alone is this world-appearance; this world-appearance has arisen in it and it rests in the mind. When objects as well as the experiencing mind have become tranquil, consciousness alone remains.

The wise declare that the mind of the enlightened is neither in a state of bliss nor devoid of bliss, neither in motion nor static, neither real nor unreal, but between these two propositions. His unconditioned consciousness blissfully plays its role in this world-appearance as if in a play. He does not even entertain the notion of liberation, nor that of bondage. He sees the self and the self alone.

O Rama, the absolute Brahman being omnipotent, his infinite potencies appear as this visible universe. All the diverse categories like reality, unreality, unity, diversity, beginning and end, exist in that Brahman. 

The Concise Yoga Vasistha, (Section Four: On Existence)

Swami Venkatesananda