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BY SWAMI SIVANANDA

Sections
RELIGION, SAINT AND YOGI
PREREQUISITES FOR REALISATION
THE SCIENCE OF MANTRA REPETITION
JAPA YOGA
PROBLEMS OF SADHANA
WHAT SHOULD BE OUR GOAL?
METHODS OF MENTAL PURIFICATION
PROBLEMS OF SELF REALISATION
HATHA YOGA
THE NEED FOR A SPIRITUAL GUIDE
DEFINITION OF FAITH AND DEVELOPMENT OF DEVOTION
QUESTIONS ON BHAKTI YOGA
QUESTIONS IN VEDANTA
QUESTIONS IN RAJA YOGA
YOGA AND THE LIFE DIVINE
WORLD AND RENUNCIATION

RELIGION, SAINT AND YOGI

Q. What is the purpose of religion?
A. To help one attain purity of heart and God reatisation, to live harmoniously with others, to have spiritual culture and to bring about unity.

Q. Without suffering is there no spiritual growth?
A. No. Suffering moulds the man. It instills mercy in the heart, develops the will and power of endurance.

Q. You are advocating repetition of Lord's Name 'Ram'. How to repeat it?
A. Ram means Purity, Truth, Peace, Bliss, Existence Absolute, Consciousness Absolute. When you repeat the name, meditate on these attributes.

Q. Will you explain creation and how it has come about?
A. This world is a projection through the illusory power of the Lord, Prakriti or Sakti, to help the individual souls to reap the fruits of their past actions.

Q. Is not jealousy the greatest evil?
A. Yes. It is the chief cause of miseries and sufferings of man.

Q. How is it that people with riches are happy in spite of their bad deeds?
A. They are not happy. They are in a miserable condition. Their minds are full of worries and fears. They suffer from various sorts of incurable diseases.

Q. What is the difference between a saint and a Yogi?
A. A saint is a devotee of God. A Yogi is one who has practised the Ashtanga Yoga or Raja Yoga.

Q. What is the benefit of practising Pranayama?
A. It gives concentration of mind and good health.

Q. What is the difference between pleasure and Bliss?
A. Pleasure is derived from contact with sensual objects. It is changing, fleeting and illusory. But Bliss is etemal. It is attained through realisation of Self or Atman.

Q. Suppose there is a death in one family. What would be the attitude of a person who has attained equilibrium?
A. He will remain calm and peaceful. He will not be affected by sorrow. He knows that soul is immortal and death is only a change.

Q. Love and hate existed ever since the world began. Hence are they not both etemal?
A. No. Hate is not etemal. It has an end when love develops to the fullest extent. Hate is an evil Vritti. It is an enemy of peace.

Q. What brings forth hate?
A. Ignorance.

PREREQUISITES FOR REALISATION

Q. Is love etemal?
A. Yes. Pure divine love or Prema is certainly etemal. Pure love is God and God is pure love.

Q. What things are necessary for realising oneself?
A. Faith, devotion, dispassion, discrimination, mercy, humility, purity, serenity, self restraint, enquiry, spirit of selfless service.

Q. Suppose a man works selflessly, what will happen to his family?
A. God will take care of his family. His friends will provide everything to this selfless worker. The families of those selfless Congress workers in those days of Satyagraha were taken care by the rich businessmen.

THE SCIENCE OF MANTRA REPETITION

Q. What is the difference between Japa and Dhyana?
A. Japa is the repetition of the Mantra of a Devata. Dhyana is meditation on His or Her form and attributes., It is keeping up of a continuous flow of one idea of God.

Q. What is Japa Sahita Dhyana and Japa Rahita Dhyana?
A. The spiritual aspirant is repeating the Mantra and at the same time he is meditating on the form of his Ishta-Devata. A Krishna Bhakta repeats the Mantra, "Om Namo Bhagavate Vasudevaya," and at the same time he visualises the picture of the Lord Sri Krishna. This is Japa Sahita Dhyana. In Japa Rahita Dhyana the devotee continues his Japa for some time along with the meditation and afterwards the Japa drops by itself and he is established in meditation only.

Q. Can Japa alone give Moksha?
A. Yes. There is a mysterious power in the Mantra, and this Mantra Sakti brings meditation and Samadhi and brings the devotee face to face with God.

Q. Should an advanced aspirant use a rosary?
A. It is not necessary for an advanced aspirant. But when sleep overpowers him he can take to rolling of the beads, and when the mind is tired of Japa, by way of relaxation he can take to rolling of the beads.

Q. What is the use of repeating the Mantra again and again?
A. It gives force. It intensifies the spiritual Samskaras.

Q. Can I repeat two or three Mantras?
A. It is better to stick to one Mantra alone. If you are a devotee of Lord Sri Krishna try to see Him alone in Rama, Siva, Durga, Gayatri, etc,also. All are forms of the one God or Isvara. Worship of Krishna is worshlp of Rama and Devi also, and vice versa.

Q. How to use the rosary?
A. You must not use the index finger while rolling the beads. You must use the thumb and the middle or the third finger When counting of one Mala is over revert it and come back again. Do not cross the Meru. Cover your hand with a towel, so that the Mala may not be visible?

Q. Can I do Japa while walking?
A. Yes; you can do it mentally. There is no restriction for Japa when it is done with Nishkama Bhava, i.e., for the sake of realising God alone.

Q. What should be the Bhava while repeating the Mantra?
A. You can take your Ishta Devata as your Master or Guru or Father or Friend or Beloved. You can have any Bhava which suits you best.

Q. After how many Purascharanas can I realise God?
A. It is not the number of Japa, but purity, concentration, Bhava or feeling and one pointedness of mind that help the aspirant in the attainment of God consciousness. You should not do the Japa in a hurried manner, as a contractor tries to finish off work in a hurried way. You must do it with Bhava. purity, one pointedness of mind and single minded devotion.

Q. How does Japa bum the old vicious Samskaras?
A. Just as fire has got the property of buming, so also the Names of the Lord have got the property of buming the sins and the old vicious Samskaras.

Q. Can we control the Indriyas by Japa?
A. Yes, Japa fills the mind with Sattva. It destroys the Rajas and the outgoing tendencies of the mind and the Indrivas. Gradually the Indriyas are withdrawn and controlled.

Q. Can a Grihastha do the Japa of Suddha Pranava?
A., Yes, if lie is equipped with the fourfold discipline or Sadhana Chatushtaya, if he is free from Mala and Vikshepa, and if lie has got a strong inclination to Jnana Yoga Sadhana, he can repeat Om.

Q. While doing Japa of Om, does it mean that I should become one with that sound, by its constant repetition?
A. When you meditate on Om or repeat Om mentally you should entertain the Bhava or feeling: "I am tile all pervading, pure, Sat Chit Ananda Atman." You need not be one with sound. What is wanted is feeling with the meaning "I am Brahman."

Q. What is tile meaning of the Mantra "Om Namo Bhagavate Vasudevaya?"
A. The meaning is "prostration to the Lord Krishna." Vasudeva means also "All pervading Intelligence."

Q. How to dwell on the form of the Lord Krishna as well as on the Divine attributes?
A. First practise with open eyes Trataka on the picture. Place it in front of you. Then close the eyes and visualise the picture. Then meditate on the attributes of the Lord such as Omnipotence, Omniscience, Omnipresence, Purity, Perfection, etc.

Q. I am not able to repeat the Mantra mentally. I have to open the lips. Mental repetition of the Mantra takes for me much time and even the letters are not clearly repeated. Kindly tell me what is this due to. While doing Japa and meditation at a time, I am not able to fix or concentrate the mind on the Lord. If I fix the mind on the Lord I forget to repeat the Mantra and roll the beads, when I tum my mind to roll the beads I cannot concentrate on the Lord.

A. You will have to first start with loud repetition of the Mantra and then practise Upamsu Japa (in a whisper). Only after practice of Upamsu Japa, for at least three months, you will be in a position to do mental Japa. Mental Japa is more difficult. Only when all other thoughts subside there will be pleasure in mental Japa. Otherwise your mind will be brooding over sensual objects only and you will not be able to do mental Japa.

You cannot do mental Japa and mental visualisation of the Lord's form side by side. You will have to gaze at the picture of the Lord and mentally repeat the Mantra. Rolling the beads is only an auxiliary to concentration for beginners. The Mala also goads the mind to God. It reminds you to do Japa. When you are well established in mental Japa, rolling the beads is not necessary. Till that time you will have to roll the beads and concentrate on the picture of the Lord. You need not mentally visualise them.

Mental Japa prepares the mind for meditation on the Lord. When you are able to meditate on the form of the Lord, without fear of interruption by other thoughts, you can do so as long as you can. But the moment you are assailed by other worldly thoughts once again take to mental Japa. Meditation comes only as a result of long and sustained rigorous practice for a number of years. Much patience is needed. Beginners get disheartened if they are not able to meditate after a few days' practice.

Q. If we do Japa of a Mantra without understanding its meaning, or in a hurry, will it have any bad reaction on the person who does?
A. It cannot have any bad reaction but the spiritual progress will be slow when the Mantra is repeated in a hurryburry without Bhava or faith. Even when any Mantra is repeated unconsciously or hurriedly without Bhava, without understanding its meaning, it undoubtedly produces beneficial results, just as fire bums inflammable objects when they are brought near.

Q. What are the signs that indicate that the Mantra is really benefiting the Sadhaka?
A. The Sadhaka who practises Mantra Yoga will feel the presence of the Lord at all times. He will feel the Divine Ecstasy and holy thrill in the heart. He will possess all Divine qualities. He will have a pure mind and a pure heart. He will feel horripilation. He will shed tears of Prema. He will have holy communion with the Lord.

Q. May I know if mental Japa is more powerful than the practice of chanting of a Mantra loudly?
A. Mental Japa is indeed more powerful. When mental Japa is successfully practised all worldly extraneous thoughts drop off quickly. In Vaikhari and Upamsu Japa, there is scope for the mind to have its own ways. The tongue may be repeating the Mantra but the mind may be busy with other thoughts. Mental Japa closes the avenues, though worldly thoughts may try to enter the mind. In other words, the trap door through which thoughts enter the mental factory is closed when the Mantra is being repeated. The mind is filled with the power of the Mantra. But you should be vigilant and prevent sleep from overpowering the mind. Desires, sleep and various sensual thoughts obstruct the successful performance of mental Japa. Regular practice, sincere attempt, sleepless vigilance and eamestness can bring complete success in mental Japa.

Q. Do I hold enough capacity to be enlightened by a Mantra?
A. Yes. Have perfect unshakable faith in the efficacy of a Mantra. A Mantra is filled with countless divine potencies. Repeat it constantly. You will be endowed with capacity, inner spiritual strength and will power. The Mantra Chaitanya will be awakened by constant repetition. You will get illumination.

Q. What is the meaning of feeling (Bhava) when one does Japa of a Mantra?
A. He who repeats a Mantra should entertain either the Dasya Bhava (attitude of a servant) or Sishya Bhava (attitude of a disciple) or Putra Bhava (attitude of a son) while doing Japa. He can also have the feeling of a friend, an offspring or of a husband in regard to the Lord.
He should have also the feeling or mental attitude that the Lord is seated in his heart, that Sattva or purity is flowing to him from the Lord,, that the Mantra purifies his heart, destroys desires, cravings and evil thoughts, when he does Japa.

Q. May I practise selfless service alone or Japa and service combined?
A. The combined method is more potent. Combine service, Japa, meditation, study of religious books, Satsanga and enquiry. Keep daily spiritual diary. All defects will be quickly eradicated. You can get Chitta Suddhi quickly.

Q. Which is better, whether doing more Japa or more of study?
A. Japa is more important than study. You have studied enough, yet if there is time you can study some elevating, congenial books. Study is highly beneficial. It helps concentration and expansion of intellect, relaxation, elevation. It inspires and adds to the fund of knowledge.

JAPA YOGA

Q. Shall I do Japa of Om Narayana instead of Om in order to make it both Nirguna and Saguna? The Japa of Narayana keeps the Chaturbhuja Murti of the Lord before my mental eyes. I however have been accustomed to meditate on the Murti of Lord Krishna (Banke Bihari) and am in search of a Chaturbhuja Murti of Lord Krishna with Arjuna at His feet. Please let me know how I should go on in future.

A. You have already created a clear mental image, momentum and force by meditating on Lord Krishna. It is not good to change the form now. Even if you change it, it will come before the mind through the force of the habit. Therefore have the same image only. Do not go in for Lord Krishna with four hands. 'Om Narayana' is not the proper Mantra. The proper Mantra is 'Om Namo Narayanaya'.
Om is both Saguna and Nirguna. If you study Prasnopanishad and Mandukyopanishad, you will understand this point well. .
If at all you wish to change the Mantra, you can revert to 'Om Namo Bhagavate Vasudevaya'. You can repeat this for some time.

PROBLEMS OF SADHANA

Q. What is the difference between Vichara and Nididhyasana?
A. Vichara is enquiry into the nature of Atman by sublating the illusory Upadhis or vehicles Prana, mind, intellect and the Anandamaya Kosa. Nididhyasana is intense and profound meditation on Brahman.

Q. How to practise introspection and self analysis?
A. Get up at 4.00 a.m. Sit quietly with closed eyes in Padmasana or Siddhasana. Look within. Watch your mind and Vrittis. Be a silent witness or Sakshi. Do not identify yourself with them. Note which Guna or Vritti is operating. Watch the mental menagerie carefully. Sometimes there will be a fight between evil thoughts and good thoughts, evil Vasanas and good Vasanas, old evil Samskaras and new religious Samskaras, Sattva Guna and Rajo Guna. Sometimes Tamo Guna will try to enter. You will be overpowered by sleep. Sometimes lust, anger, hatred will manifest on the mindlake like ripples or waves. They will subside soon. Divine thoughts will manifest sometimes. Try to raise good, sublime thoughts. Generate the Sattvic currents of light, harmony, peace and knowledge. Old evil thoughts and Vrittis will die by themselves by practice of regular introspection and meditation. You will develop a sharp subtle intellect and purity of mind or Chitta Suddhi and soon enter into deep meditation and Samadhi.

Q. What are the Karmas of those souls who come to this world for the first time?
A. The world is Anadi or beginningless. Karma is also Anadi. The path of Karma is mysterious. Get knowledge of the Self. The mystery of Karma will be revealed unto you.

Q. If the evolution of the Jivas other than that of the human kingdom is progressive and if the law of Karma is not applicable to them, then why one Jiva, say a cow, enjoys a comfortable life in the rich man's stable while the other goes without food and dies uncared for?
A. It is erroneous to assume that evolution in the subhuman kingdom is outside the pale of Karmic law. The very progressive evolution of subhuman soul groups works under the law of Karma. The cow that enjoys a comfortable life is a good human being temporarily thrown into a lower womb to work out some wrong Karma. The other cow is a very vicious soul once again working its way up towards human birth. Whereas the soul arriving at a cow's stage through natural evolution is likely to have a neutral sort of life not touching either extremes of comfort or suffering.

Q. What is the use of trying to do this or that thing and wasting our energies if we are completely bound by our past actions?
A. You are not bound. You have got free will. You cannot change the experiences, the result of Prarabdha but you can change your future by right thinking and right action and thus make your will pure and irresistible. You can attain Self-realisation with the help of this dynamic will.

Q. It is said that birth, marriage and death are predestined. Can we not change our destiny of marriage and lead a single life and escape from the bondage of the same?
A. You can change your destiny by strong will power, by leading a purely spiritual life.

Q. Leaving aside Mahatmas and Saints, to what extent an ordinary man like myself can change his present destiny by his limited self effort?
A. You can also change your destiny like Mahatmas and Saints. But you should he under the guidance of a Guru for some years.

Q. What is hard fate?
A. Hard fate is the name given to that unseen force which brings unpleasant experiences and tests one's patience, and in which tile man concemed is inclined to believe that he deserved a much better fate than that lie has obtained. There is no such thing as accident or chance or fate or luck in life except only tile results of one's own previous actions that have A these appellations.

WHAT SHOULD BE OUR GOAL?

Q. Should our aim be for Self realisation and attaining Nirvana: or to take birth again and serve humanity?
A. One should try for Self realisation and Nirvana alone. We should constantly try to ensure that we do not take birth in this Samsara again.

But. since we have taken birth, we should serve all selflessly. If we take birth again, we should continue to do selfless service. But this does not mean that we should pray for rebirth. Self realisation should be our goal.

The yeaming to realise the Self should not be regarded as selfishness. No. When standing on the peak of Self realisation you perceive Unity and see nothing but the Self, there is no room for selfishness at all.

But it is true that some great saints have said: "I do not want Nirvana; I wish to be born again and again to sing Kirtan. I do not want to attain union with the Self; I shall take birth again and again in order to serve humanity." We should accept the utterances of great Mahatmas, after examining them! There is a time honoured method called Arthavada, which great ones have resorted to in order to inspire people. They often emphasise some aspect of Sadhana as superior to all else, in order to draw the attention of the aspirant to its importance.

Whole souled devotion is necessary if we wish to achieve anything. Half hearted efforts will bear no fruits. We should not desire anything other than the ideal we wish to reach. For instance, in the Prema Marga, the distinguishing mark is, "love for love's sake." So long as we feel that Prema is a means for Mukti we will not get that complete self surrender, that is essential in the Prema Marga. In order to bring about that complete self surrender, saints place before the devotees this ideal and make them feel "We want only Bhakti, we do not want to have anvthing else, even Mukti." The highest of the four Purusharthas is Mukti. The saints say that Prema is greater than even Moksha in order to make the devotee realise that Prema is the highest thing to be sought after for only then will he have perfect Nishtha or cultivating the highest Prema, or Para Bhakti. Once that Prema is attained, Moksha also is automatically attained!

METHODS OF MENTAL PURIFICATION

Q. What is Chitta Suddhi?
A. Chitta Suddhi is purity of the whole mind and heart.

Q. What is the fruit of Chitta Suddhi?
A. The Divine Light will descend. Just as you can see your face clearly in a clean mirror, so also you will behold Atman or God clearly in the pure mirror of mind.

Q. What are the ways to attain Chitta Suddhi?
A. Selfless service of humanity with Atma Bhava, Japa, Sankirtan, Pranayama, Sattvic food, Satsanga, study of religious books, practice of physical, verbal and mental Tapas that is prescribed in the Gita Chapter XVII, Slokas 14, 15 and 16, practice of Yama, Niyama and the Kriya Yoga that are prescribed in the Raja Yoga of Patanjali Mallarshi, service of Guru and Mahatmas, regular meditation, Vichara or enquiry of 'Who am I’, living in solitary places, with practice of Anushthana, Agnihotra and Pancha Maha Yajnas, introspection and self analysis all will pave tile way for the attainment of Chitta Suddhi.

Q. Why do I not get success in meditation even though I am practising it for the last six years?
A. You have no Chitta Suddhi.

Q. How can I find out that I have got Chitta Suddhi or not?
A. Sexual thoughts, worldly desires, unholy ideas, sexual Vasanas, anger, vanity, hypocrisy, egoism, greed, Jealousy, etc., will not arise in your mind if you have Chitta Suddhi. You will have no attraction for sensual objects. You will have sustained and lasting Vairagya. Even in dreams you will not entertain evil thoughts. You will possess all virtuous divine qualities such as mercy, cosmic love, forgiveness, harmony and balance of mind. These are the signs to indicate that you have attained Chitta Suddhi.

Q. How long will it take for a man to have Chitta Suddhi?
A. It depends upon the state of evolution of the man and the degree of Sadhana. He can have purity of mind within six months if he is a first class type of student. If he is a mediocre student it may take for him six years.

PROBLEMS OF SELF REALISATION

Q. Can reading of scriptures give Self realisation?
A. No. That cannot give one Self realisation. Indeed they can help one a great deal in progressing towards the attainment of the goal by bestowing intellectual realisation of the Absolute provided one has a robust intellect to choose between the rational and the irrational, the probable and the improbable, the vivid and the vague, the real and the unreal. But Self realisation is more than intellectual enlightenment. It is innate experience of the Reality, effected through a complete transformation of one's nature. Study of scriptures is an effective auxiliary in this direction.

Q. What is Self realisation and what is the practical method to attain it?
A. Self realisation is the consummation of the knowledge of one's true, essential nature. It is the attainment of the consciousness of the ultimate Reality. In other words, it is the fusion of the individual consciousness in the Cosmic Consciousness. Realisation of the Absolute is regarded as the highest of all knowledge. That absolute is birthless and deathless, underlying all names and forms, and yet unaffected by the changing phenomena. The body, the senses, the mind and the intellect are merely the outer covers which conceal the inner, permanent Reality, which is called variously by different people as God, Allah or Brahman.

The practical method of realising one's divine nature is the complete transformation of the base animal nature, transcending the human nature, and awakening fully the dormant spiritual traits within. This is done through perfect ethical evolution, self restraint, self analysis, seIf purification, concentration, meditation, practice of selfless love and service unto all, and systematic inner culture through right speech and right conduct which is the pathway to Yoga and inner unfoldment.

HATHA YOGA

Q. What is Hatha Yoga?
A. It is the Yoga by which the body is rendered strong and healthy by the practice of Asanas and Mudras and the Prana is united with Apana through the Sushumna to the Sahasrara Chakra at the crown of the head.

Q. Is the practice of Hatha Yoga necessary before the commencement of Raja Yoga?
A. Yes. Asana and Pranayama are the two Angas or limbs of Ashtanga Yoga (Raja Yoga). How can you practise Raja Yoga unless you possess a strong and healthy body? How can you practise meditation if you have no Asana jaya or control over the pose? You must be able to sit on Padma, Siddha or Sukha Asana steadily for 3 hours at a stretch. Then vou will be able to meditate nicely. If the body is unsteady the mind also will be unsteady. There is intimate relation between the body and the mind.

Q. Will the practice of Hatha Yoga lead to Raja Yoga?
A. Yes. Hatha Yoga and Raja Yoga are inseparable. Where Hatha Yoga ends, Raja Yoga begins. Hatha Yoga aims at bodily perfection and a sound healthy body helps a Raja Yogic student in his practice of Yama, Niyama, Dharana, Dhyana and Samadhi.

Q. Will the practice of Pranayama alone awaken the sleeping Kundalini Sakti?
A. No. Asanas, Bandhas, Mudras, Pranayama, Japa, meditation, strong and pure irresistible analytical will, the grace of a Guru, devotion all these will awaken the Kundalini Sakti.

Q. Is it right to say that Pranavama is unnecessary in the practice of Raja Yoga?
A. No. Pranayama forms one of the eight limbs of Raja Yoga.

Q. Is it dangerous to practise Pranayama without the assistance of a Guru (Teacher)?
A. People are unnecessarily alarmed. You can practise ordinary Pranayama exercises without the help of a Guru. A Guru is necessary if you want to practise Kumbhaka or retention of breath for a long time and unite Apana with Prana. The books written by realised Yogins can guide you if you are not able to get a Guru. But it is better to have a Guru by your side or you can get the lessons from him and practise them at home. You can keep regular correspondence with him. You can retain the breath from 1/2 to I or 2 minutes without any difficulty or danger. If you cannot get a realised Yogi, you can approach senior students of Yoga. They can help you.

Q. What are the effects of the practice of Khechari Mudra?
A. It will help the student to stop the breath. He can have nice concentration and meditation. He will be free from hunger and thirst. He can change tile breath from one nostril to another quite easily. He can have Kevala Kumbhaka also very easily.

Q. What should I do if I cannot get a realised Guru?
A. You can take an advanced student of Yoga as your Guru. He will guide you. If you are really ready, if you are able to enter the hall of wisdom, you will find your Sat Guru or the Supreme Teacher at your very threshold.

Q. Why do great souls also exhibit anger sometimes?
A. Their anger is Abhasa Matra. It will last for a second only. It will be like tile impression produced by striking the water of a lake with a stick. They exhibit anger only to correct and educate the aspirant. They are always cool from within.

Q. Can I not get Samadhi without having Chitta Suddhi?
A. No. Just as a superstructure cannot be built without proper foundation, so also Samadhi cannot be built without the foundation of Chitta Suddhi. Just as the building that is built on a rotten foundation will fall down, so also the Sadhaka who is trying to attain Samadhi without Chitta Suddhi will fall down. Purity of heart is the first prerequisite in the spiritual path, be it Rikja Yoga, Bhakti Yoga or Jnana Yoga.

Q. What are the experiences in Samadhi?
A. Experiences in Samadhi are beyond description. Words are imperfect. Language is imperfect. Just as the man who has eaten sugar candy cannot describe its taste to others, so also the Yogi cannot express his experience to others. Samadhi is an experience that can be felt intuitively by the Yogi. In Samadhi, the Yogi experiences Infinite Bliss and attains Supreme Knowledge.

Q. Step by step what do we see or experience in Samadhi?
A. Steps in Samadhi differ according to the kind of Yoga. A Bhakta gets Bhava Samadhi and Maha Bhava Samadhi through purified mind and devotion. Sraddha, Bhakti, Nishtha, Ruchi, Rati, Sthayee Bhava and Maha Bhava (Premamava) are the stages through which a devotee passes. A Raja Yogi gets Savichara, Nirvichara, Savitarka, Nirvitarka, Saasmita, Saananda and then Asamprajnata Samadhi through suppression of thoughts and Samyama. He gets Ritambhara, Prajna, Madhubhumika, Dharmamegha and Prasankhya etc. A Jnani or Vedanti experiences ecstasy, insight, intuition, revelation, illumination and Paramananda. He passes through the stages of Moha, darkness, void stage of infinite space, stage wherein there is neither perception nor non perception, stage of infinite consciousness and infinite bliss. Subheccha, Suvichara. Tanumanasi, Sattvapatti, Asamsakti, Padartha Bhavana, Turiya are the seven stages through which the Vedanti passes. A Jnana Yogi is always in Samadhi. There is no in Samadhi and out of Samadhi for him.

Q. When will the mind become universal?
A. When Rajo Guna is destroyed by the development of Sattvic virtues as Brahmacharya, Kshama, Cosmic Love, Dava, KarUna, Aparigraha, Satya and Santosha, when lower insiinctive mind (Kama manas or desire mind) is annihilated, when you possess the pure Suddha Manas, your mind will become universal. Rajas in the mind splits, divides and separates. Rajas is impurity. Sattva is purity.

THE NEED FOR A SPIRITUAL GUIDE

Q. Is a Guru necessary for Self realisation?
A. Undoubtedly. A spiritual preceptor is absolutely necessary for everyone. In the initial stages an aspirant will have to face many difficulties and doubts in his path. He must have somebody who is much more acquainted with the subject of his quest than himself and to whom he can approach to get his doubts cleared. Even ordinary secular sciences have to be leamt from a teacher. A primary student would not fare well in his examination if he reads his lessons all by himself without the aid of a private teacher or without having to go to school. To leam the science of Self knowledge one must have a reliable guide. He should study well the very best of the literature available on the subject, so as to effect a necessary moulding of his ideas and intellectual conviction, together with the advice of his teacher, through faith, devotion, perseverance and practical application to the pursuit of his quest, as well as through observation and company of holy men. It is only the Guru who will find out your defects. The nature of egoism is such that you will not be able to find out your own defects or be convinced of their pemicious effect. In the case of a very few emotionally matured, intellectually precise, decisive and enlightened, and spiritually exalted souls, they themselves can be their guide, and the purity of their heart will enable them to decide the voice of God from within and guide them accordingly.

Q. Is it essential to leam Yoga from a Guru, who has himself done Yoga Sadhana and has achieved success in it?
A. Yes, one needs the guidance of a Guru. But he can do a lot at home itself and gradually evolve. The world is a great teacher. You can leam ever so many valuable lessons from it. While leading a householder's life you can develop many virtues. Self control should be practised while living in the world of temptations. You can do Japa, Asanas, Pranayama and meditation at home. Lead a simple and austere life. Be honest and charitable. Induce your wife too to read religious books like the Ramayana, the Gita, etc. Thus you can prepare yourself gradually for the rigid life of a Sannyasin. Maintain a spiritual diary and send it to me for review. Come here for your holidays and undergo the necessary training and discipline. If you suddenly desert your family you shall be giving a shock to them. Let it be gradual: in the course of some years all bonds will be broken, when you can completely devote yourself to Sadhana.

Q. What are the qualifications and essential qualities of a real Guru, teacher or a true guide? Is it possible for an ordinary human being to select a real guide? If so, how?
A. Real Guru is a Srotriya, Brahmanishtha, one who is leamed in the scriptures and established in Brahman. He who is wise, desireless and sinless can be a true teacher and guide. The Guru, by virtue of his wisdom and capacity, draws towards himself the souls fit to be guided by him. When one feels that he is thus spontaneously drawn to a Mahapurusha whom he cannot help loving, admiring and serving, who is an embodiment of. unruffled tranquillity, mercy and spiritual experience, such a great one can be taken as the Guru. A Guru will be free from lust, anger, greed, egoism, hatred, jealousy, selfishness. He will have self restraint, peace, perfect knowledge of the technique of all practices of Yoga, balanced mind, equal vision, generosity, tolerance, forgiveness, patience. He will be able to remove the doubts of the aspirants. In his presence all doubts will vanish by themselves. He will be in possession of divine knowledge through Nirvikalpa Samadhi. In his presence you will enjoy peace; you will be inspired and elevated. In his presence you will have a peculiar thrill of joy, peace and upheaval. A Guru is one in whom the disciple can find no defect and who serves as the ideal to be reached by the disciple. In short, the Guru is God in manifested form and when Divinity is seen in a person he can be chosen as the Guru. The relation between the Guru and the Sishya is genuine and unbreakable, even as that between God and man is. It is a natural law that when a certain event has to take place in the universe the conditions necessary for the same are brought about exactly at the proper time. When the disciple is ready to receive the higher light, he is brought into contact with a suitable Guru by the Supreme Dispensation.

DEFINITION OF FAITH AND DEVELOPMENT OF DEVOTION

Q. Is not faith that which enables man to read the will of the Maker?
A. Faith does not read the will of the Maker, but enables a person to restrict and annihilate mental distraction and when carried 'to its ultimate absolute form, makes him attune himself with his Maker and realise Him.

Q. What is the difference between faith and devotion?
A. Faith is belief in the existence of God, the teachings of the sacred scriptures and tile words of the Guru or preceptor. Devotion is love of God. Without having faith in the existence of God, one cannot have devotion to Him.

Q. When one has neither faith nor devotion, how will repetition of God's Name help?
A. It will help. There is a mysterious inscrutable power in the Names of God; they will instil both faith and devotion in tile heart.

Q. Can anyone who has no faith and no devotion get enlightenment?
A. No, not until lie endeavours and obtains both faith and devotion.

Q. How can one develop pure devotion?
A. By meditation, Love, Japa, Kirtan, Satsanga and intense study of devotional books.

QUESTIONS ON BHAKTI YOGA

Q. What is Bhakti Yoga?
A. It is the path of devotion in which there is attachment to God, the partner of the Soul to man which brings cessation of wants, desires and miseries of mundane life. It is the path of Prema which unites the Jiva with the Lord.

Q. What is that thing which is superior to Rama even?
A. Rama Nama.

Q. How?
A. Sri Hanuman told Sri Rama, "O my Lord, there is something superior to Thee." Sri Rama was quite astonished.
He asked Hanuman, "What is that thing O Hanuman, which is superior to Me?" Hanuman replied, "Hey Prabho, Thou hadst crossed the river with the help of a boat. But I crossed the ocean with the help of, and the power and strength of Thy Name only. The stones floated in Thy Name only. Therefore Thy Name is indeed superior to Thee."

Q. What is the Mahamantra which gives freedom easily in this Iron Age?
A. 'Hare Rama Hare Rama, Rama Rama Hare Hare; Hare Krishna Hare Krishna, Krishna Krishna Hare Hare.'

Q. What is Bhakti?
A. It is supreme devotion and intense attachment to the Lord.

Q. What are the six means of developing or cultivating Bhakti?
A. Service of Bhagavatas, Sadhus and Sannvasins, repetition of God's Name, Satsanga, Hari Kirtan, study of the Bhlagavata or the Ramayana, stay in Brindavan. Pandarpur, Chitrakut or Ayodhya these are the six means of cultivating Bhakti.

Q. Who can sing the Name of Hari?
A. "Trinadapi suneechena tarorapii sahishnunaa,
Amaninaa manadena kirianeeyah sada Harih.”
He who is humbler than a blade of grass, who has the power of endurance like the tree, who cares not for honour and yet honours all, is fit for singing the Name of Hari all the time."

Q. Where is Divine Nectar?
A. Leamed people say: That the nectar can be found in the ocean, in the moon, in the world of serpents (Nagaloka), in the heaven. If this be true, how can there be saltishness in the ocean, decrease in the moon, poison in the mouths of serpents, death of Indra (or dethronement)? Therefore the true nectar can be found in the neck (sayings or teachings) of Bhagavatas (devotees of the Lord).

Q. How are Bhaktas to be known?
A. Bhaktas do not care for anything. Their hearts are fixed at the lotus feet of the Lord. They are very humble. They have equal vision. They have no attachment towards anybody or anything. They are without mineness or I ness. They have no distinction between sorrow and happiness. They do not take anything from others. They can bear heat, cold or pain. They have love for all living beings. They have no enemies. They are serene. They possess exemplary character. Name of the Lord Hari is always on their lips. They are very pious. They see Hari in all beings and objects. They never hurt the feelings of others. They are friendly towards all. They are free from anger, hatred and pride.

Q. What are the two inner enemies that stand in the way of Bhakti?
A. Lust and anger.

Q. What are the ten vices that follow lust?
A. Love of hunting, gambling, sleeping in day time, slandering, company with bad women, drinking, singing love songs, dancing, music of a vulgar nature and aimless wandering about.

Q. What are the eight kinds of vices that accompany anger?
A. Injustice, rashness, persecution, jealousy, captiousness, cheating (taking possession of others' property), harsh words and cruelty.

Q. What are the eight signs of Bhakti?
A. Asrupata (tears), Pulaka (horripilation), Kampana (twitching of the muscles), crying, laughing, sweating, Moorcha (fainting) and Svara Bhanga (inability to speak).

Q. How did tile Lord help His Bhaktas?
A. Lord Krishna Himself conducted the marriage ceremony of Narsi Mehta's daughter. He brought ghee for the Sraaddha of Narsi Mehta’s rmother. He guided the blind Vilvamangala to Brindavan by holding the stick in His hands. He massaged the feet of the Raja during the days of absence of His barber Bhakta.

Q. What are the five indispensable requisites in the Bhakti Marga?
A. Bhakti should be of a Nishkamya type. It should be Avyabhicharini also. It should be continuous like the flow of oil. The aspirant should observe Sadachara or right conduct. He should be very, very serious and eamest in his devotional practices. Only then realisation of God will come very quickly.

Q. How to do Anushthana for 40 days?
A. Do Japa of Rama Nama one lakh and twenty five thousand times at the rate of 3,000 daily. Get up at 4 a.m. Do the Japa. Do the Anushthana at Rishikesh, Haridwar, Prayag, Nasik, Varanasi, Brindavan, Ayodhya or Chitrakut. If not do it at your own house. During the last five days do 4,000 Japas. You can do one lakh of Japa also daily by sitting in one Asana alone. On the last day do Havan and feed some Brahmins, Sadhus and Sannyasins.

Q. How can Nirakara become Sakara?
A. Just as water can exist in two states, viz., Nirakara (formless) in the form of vapour and Sakara (with form) in the form of ice, so also Brahman is both Nirakara and Sakara. Nirakara Brahman takes form just for the sake of pious meditation of His Bhaktas. Just as air is formless and takes form as cyclone so also the formless Brahman assumes form.

Q. Are Bhakti and Jnana incompatibles like acid and alkali?
A. No. Jnana intensifies Bhakkti. The fruit of Bhakti is Jnana. Para Bhakti and Jnana are one. Sri Sankara, a Kevala Advaita Jnani, was a great Bhakta of Lord Hari, Hara and Devi. Sri Ramakrishna Paramahamsa worshipped Kali and got Jnana through Swami Totapuri, his Advaita Guru. Appayya Dikshitar, a famous Jnani of South India, was a devout Bhakta of Lord Siva.

Q. How can we practise both Jnana Yoga and Bhakti Yoga? Is it not better to resort to Bhakti Yoga alone and check the craving by thinking of the attributes of the Lord?
A. Yes, you can take to the practice of Bhakti Yoga only. You can think of the lotus feet of the Lord. All cravings and desires will be eradicated.

Q. What are the two kinds of Bhakti?
A. Apara Bhakti or lower devotion and Para Bhakti or higher devotion.

Q. What is Apara Bhakti?
A. The Bhakta has his chosen idol. He has ritualistic worship and ceremonies. He does Puja of idols.

Q. What is Para Bliakti?
A. The Bhakta of this type sees Had everywhere arid in all objects. His mind is ever fixed at the lotus feet of the Lord like the flow of oil (continuous). He has all embracing, all inclusive, universal love. He has not got the least hatred for any being. He sees the whole world as Visva Brindavan.

Q. What is Sakama Bhakti?
A. The devotee worships God to get money, son or success in an undertaking or to free himself from a disease.

Q. What is Nishkama Bhakti?
A. The devotee has no expectation of fruits. He wants God and God alone. It is love for love's sake.

Q. What is Vyabhicharini Bhakti?
A. To love God for two hours and to love wife, son and property for the remaining time.

Q. What are the nine modes of Bhakti?
A. Sravanam, hearing the Lilas of the Lord; Kirtanam, singing his praises; Smaranam remembering God; Padasevanam, worshipping the lotus feet of God (service of humanity, country, poor people); Archanam, offering of flowers; Vandanam, prostrations; Dasyam, service; Sakhyam, friendship; Atmanivedanam, complete self surrender.

Q. What is the difference between Sneha, Prema, Sraddha and Bhakti?
A. The love that is shown to inferiors as children is Sneha. Prema is love towards equals such as wife, friends. Sraddha is love towards superiors such as parents, teachers and other in like position. Bhakti is devotion to God.

Q. What are the five kinds of worship?
A. Santa Bhava (quietude), Dasya Bhava (servitude), Sakhya Bhava (friendship), Vatsalya Bliava (patemity) and Madhurya Bhava (conjugality).

Q. What are the five classes of worship?
A. Worship of elements and departed spirits; worship of Rishis, Devas and Pitrus; worship of Avataras; worship of Saguna Brahman; worship of Nirguna Brahman.

Q. What are the four degrees of Bhakti?
A. Tender emotion, warm affection, glowing love and a buming passion. Another classification is admiration, attraction, attachment and supreme love.

Q. What are the four kinds of Mukti?
A. The Bhakta remains in the Loka wherein Lord Vishnu resides like the inhabitant of a State. This is Salokya Mukti. He remains in close proximity with the Lord like the attendant of a king. This is Sameepya Mukti. He gets the same form of tile Lord like the brother of a Raja or Yuvaraja. This is Saroopya Mukti. He becomes one with the Lord like salt or sugar in water. This is Sayujya Mukti.

Q. How to practise Bhakti Yoga?
A. Five Bhavas or attitudes towards the Lord have been prescribed by our Bhakti Acharyis. They are sublimated inner transformations of the normal human expressions of Love. Vatsalya Bhava (the attitude of treating God as your child); Sakhya Bhava (treating God as your friend); Dasya Bhava (treating yourself as His servant); Madhurya Bhava (treating God as your lover) and Santa Bhava (meditating on Him as the lndweller of your heart, as your own Self, in peace). You can adopt that attitude which comes naturally to you. Find out towards whom, in your daily life, you have the greatest love a child, a friend, a master, a lover, or none in particular. Worship God in His corresponding aspect.

Feel that you live only to realise Him. Feel every moment that you serve Him and Him alone through His infinite manifestations. See God and God alone in every face. Mentally prostrate to one and all even to animals "O My Lord! I see vou and you alone in all these beings." And, meditate on this Formula morning and evening and at frequent intervals during your daily work: “I am Thine, all is Thine, my Lord! Thy will be done." You will soon develop intense devotion to Him. He will Himself guide you from within. Repeat His Name with every breath; be regular in your Japa, Kirtan and meditation, moming and evening.

Q. What are the essential qualities of a Bhakta? And how to acquire them?
A. Ethical perfection is the fragrance that emanates from a Bhakta. When the Lord is enthroned in the Bhakta's heart, Dharma takes its abode in him. Righteousness becomes his very nature. As darkness cannot abide alongside light, evil cannot exist where He dwells.
Through rigorous self analysis find out the evil traits, latent and patent; meditate on the opposite virtue. When you do Japa and Dhyana feel that the Lord who is the very Source and Perfection of that virtue ever dwells in your heart, radiating this virtue and filling your whole being with that virtue. During Vyavahara assert again and again that the vicious quality has left you. You will grow in divine qualities.

Q. What is the easiest way to Realisation?
A. The easiest way to Self realisation is to do Japa always, to let the name of the Lord form part and parcel of yourself, to see Him and Him alone in all names and forms, to annihilate egoism and to root out Raga dvesha. The spiritual path is a razor path to one who has no Sraddha; it is a rosy path to one who has faith and devotion and who has totally surrendered himself at the lotus feet of the Lord.

Q. How to do Dhyana of Hari?
A. Mentally fix your mind at His lotus Feet. Then rotate the mind on His silk cloth (Pitambara), Srivatsa, Koustubha gem on His chest, bracelets on His arms, earrings, crown on the head, then conch, discus, mace, lotus in the hands and then come to His feet. Repeat the process again and again.

QUESTIONS IN VEDANTA

Q. What is Infinite?
A. Where one does not see anything, does not hear anything, it is Infinite. Where there is neither yesterday nor tomorrow, where there is neither colour nor sound, where there is neither east nor west, where there is neither light nor darkness, neither pleasure nor pain, neither hunger nor thirst, neither space nor time, it is Infinite.

Q. Why this veil of ignorance has covered us when we are Brahman?
A. This is a transcendental question (Ati prasna). The finite intellect that is conditioned in time, space and causation cannot solve this problem. Do not rack your brain on this point. Do not put the cart before the horse. Remove your ignorance first. Get Self realisation. Then only will you know the nature and origin of Maya or Avidya.

Q. What is the real nature of the Atman? How to realise it?
A. The real nature of the Atman is beyond description, though for the purpose of our guidance Sages have given provisional definitions. Sat (Existence Absolute), Chit (Knowledge Absolute), Ananda (Bliss Absolute), Santam (Peace), Sivam (Auspicious), Advaitam (One without a second; the Transcendental One that remains when all names and forms have been negated these are some guiding hints. Your innermost Self which is awake while you are asleep, which is beyond your mind, body and senses that is the Atman.
First purify through the practice of Nishkama Karma Yoga. Side by side, do Japa, Kirtan, Pranayama, to steady your mind. Enquire "Who am I” Persevere in this Sadhana till you realise the Self

Q. The mind is attracted by brilliant lights, beauty, pleasant colours, sounds, etc. How can we bring it back to steadiness?
A. If you follow the path of Vedanta, through discrimination you can clearly understand that what you see is mere appearance and unreal and that the Self, the substratum for the world is etemal and real. Now the mind will not run towards extemal objects. It will move towards its source, the Atman within. If you think that the extemal objects are the mere manifestations of your own Self and so exist in you, then also the mind will not run towards the sensual objects. If you follow the path of devotion try to fix your mind on the Lotus Feet of your Ishta Devata whenever the mind runs outside. Gradually the mind can be controlled.

QUESTIONS IN RAJA YOGA

Q. What is the easiest way for concentration?
A. Again Japa of the name of the Lord. And a very important point to bear in mind in this connection is that perfect concentration is just not achieved in a day; you should never despair and give up your efforts. Be calm. Be patient. Do not worry yourself if the mind wanders. Be regular in your Japa; stick to the meditation hour. Slowly the mind will automatically tum God ward. And, once it tastes the bliss of the Lord nothing will be able to shake it.

Q. What is Saucha? How many kinds?
A. Saucha is intemal and extemal purity. It is of two kinds, viz., extemal and intemal Saucha. Extemal Saucha is done with mud and water and bath. Intemal Saucha is done by Japa, Pranayama, Vichara or enquiry of "Who am IT' Svadhyaya, Kirtan, meditation, practice of Ahimsa, Satyam, Brahmacharya or Sadachara, cultivation of virtuous qualities such as Maitri, Karuna, Mudita (friendship, mercy, complacency). Intemal Saucha is more important.

Q. What are the advantages gained by a Sadhaka, by meditating in Brahmamuhurta?
A. In Brahmamuhurta the mind is calm and serene. It is free from worldly thoughts, worries and anxieties. The mind is like a blank sheet of paper and comparatively free from worldly Samskaras. It can be very easily moulded at this time before worldly distractions enter the mind. Further the atmosphere also is charged with more Sattva at this particular time. There is no bustle and much noise outside.

Q. When I sit for meditation, I am assailed by different worldly thoughts. When will the agitation subside?
A. In a big city there is much bustle and sound at 8.00 p.m. At 9.00 p.m. there is not so much bustle and sound. At 10.00 p.m. it is still reduced and at 11.00 p.m. it is much less. At 1.00 a.m. there is peace everywhere. Even so in the beginning of Yogic practice there are countless Vrittis in the mind. There is much agitation and tossing in the mind. Gradually the thought waves will subside. In the end all mental modifications are controlled. The Yogi enjoys perfect peace.

Q. How to enter Samadhi quickly?
A. Cut off all connections with friends, relatives, etc. Do not write letters to anybody. Observe Akhanda Mouna (vow of continued silence). Live alone. Walk alone. Take very little but nutritious food, live on milk alone if you can afford. Plunge in deep meditation. Dive deep. Have constant practice. You will be immersed in Samadhi. Be cautious. Use your common sense. Do not make violent struggle with the mind. Relax. Allow the Divine thoughts to flow gently in the mind.

Q. Where to concentrate the mind?
A. In the lotus of the heart (Anahata Chakra) or the space between the two eyebrows (Trikuti) according to your taste and predilection.

YOGA AND THE LIFE DIVINE

Q. What is Yoga?
A. Yoga means "union" union of the individual soul with the Cosmic Soul, fusing of the limited consciousness in the Supreme Consciousness. Balance of mind is Yoga. Freedom from attachment, egoism and imperfections is Yoga.

Q. Can Yoga solve all the problems of this world? How to develop faith in it?
A. Yes; in fact, Yoga is the only solution to problems of the world. Meditate on the transient, impermanent and unreal nature of the world. Do Vichara. Understand that all the pleasures of the world are only so many wombs of pain. Know that even if you get the sovereignty of the three worlds you cannot enjoy Supreme Unalloyed and Perennial peace which you can have in Yoga (the Union of the Individual soul with the Supreme Soul) alone. When, through constant Vichara done along these lines, Viveka dawns in your heart, then you will have an unshakable faith in Yoga.

Q. What are the principles of Divine Life?
A. Ahimsa, Satya, Brahmacharya, detachment and yeaming for Self realisation are the principles of divine life. Divine life is life in God. You can lead a divine life even while leading an active life, performing your duties but what is wanted is renunciation of egoism, attachment, cravings etc. Give the hands to work and the mind to God.

Q. Which is better, the Dvaita or the Advaita philosophy?
A. Both are ideals for different temperaments. Emotional and devotional type of aspirants practise Bhakti (Dvaita).
The strong willed and the intellectual type practise Jnana (Advaita). The Dvaitin feels that he is the servant of the Lord.
The Advaitin feels that he is one with the Lord. Both lead to the same goal, union with the Divine, fusing of the individual consciousness with the Divine Consciousness.

Q. What is the meaning of Dehadhyasa? Sri Sankaracharya
had said to the untouchable "I did not want your body nor the soul to get aside but the Dehadhyasa, etc."
A. Dehadhyasa is identification of the soul due to delusion with the physical body.

Q. Who is the Adhikari (qualified person) to tread the path of Vedanta?
A. He who has removed Mala, sin and impurity, by Nishkama Karma Yoga, Vikshepa, tossing of the mind or oscillation, by Upasana or worship of Saguna Murti, and who has Sadhana Chatushtaya or four qualifications such as Viveka, Vairagya, Shat Sampat and Mumukshutva, is alone fit to take up the Vedantic practice.

WORLD AND RENUNCIATION

Q. When should I renounce the world?
A. Renounce the world on that very day when you get perfect Vairagya. This is the emphatic declaration of the Srutis (Jabala Upanishad). That Vairagya must be the outcome of pure Viveka. Otherwise you cannot stand. You cannot stick to the path of renunciation.

Q. Is this world unreal?
A. This world is unreal because from the absolute point of view, it is seen to be self contradictory, transitory, and totally dependent on the passing modes or phases of consciousness which cognise it. It has no independent value or existence, and it gets negated in Self realisation.

Taken from the book ‘Sadhana’, by Swami Sivananda and published by The Divine Life Society. This excerpt is for free distribution only.