chapter mention some of these most prominent

techniques common to almost all forms of Hindu worship and Hindu Sadhana.
Mantra universally found in all forms of Hindu worship and in all schools of Hindu religion are not mere: meaningless jargons. They are rather the
e tas
phonetic symbols either of profound metaphysical propositions, or of deep spiritual truths, some of them involve highly intricate psychical process of Yoga-Sadhana (as Pranayam); and some _ are intended to enhance the concentration of the mind, in the perfect state of which the worshipper loses all consciousness of everything else even the conscious- ness of his own separate existence apart from the Deity of worship. Ina word, the worshipper loses himself in his Deity and his own existence, for the time being, becomes merged into that of the Deity. This is what should be in perfect contemplation and worship conducted with sincere devotion and faith. The mantras are calculated to help the aforesaid mental concentration of the worshipper. About the true spirit of the Mantras Siva thus speaks to Parvati in the Mahanirvan Tantram :
“OQ Mistress of the celestials, the presiding spirit of the Mantra is the all pervading Eternal one,—above discussion, having no form, beyond speech and incapable of being apprehended by sense’’—Mahanirvan Tantras Chapter III Sloka 36. Thus Mantra is, infact, an invocation of the Deity by some mystic phonetic expressions
Of these Mantras the most sacred one is Pranava or Om. Infact, the most sacred word in the Hindu Scripture is Om, known as Pranava!.
The Parnava consists of two vowels and one conso- nant: Akara, Ukara and Makara. Akara denotes the Protector of the Universe; the Ukara the Destroyer thereof and the Makara the creator thereof. Thus’ Om is the phonetic emblem with Brahma, Vishnu and Siva. According to the Vedas and the Upanishads the word Om is the expressive
’ This Chapter of disjointed notes is mainly meant for the information of the non-Hindu readers, though, of course every Hindu is not well acquainted with everything here in dealt with. ;
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of one True God who is the creator. preserver and the Destroyer of the universe. In the language of the Tantras it expresses Siva and Sakti or Hara and Gouri; and you may denote it in philosophical phraseology as Purusha and Prakriti.
We, cannot better express the significance of the mystic esoteric word Om than quoting an elaborate note on the word by a learned English scholar, well versed in the Tantras :—
Three powers have emanated from the Pranava representing Original Force, viz, will, active energy and knowledge. The will-force in the parlance of the American spiritualists headed by Andrew Jackson Davis is Gauri or Mahakali. She is associated with Maheswara agreeably to the action of the disorgani- sing tendency in her. The Active Energy pertains to Brahma, and is the Mahasaraswati. Associated with Brahma, she brings about the genesis of things through the principle of Rajas. The power of knowledge pertains to Vishu and is Mahalakshmi. Associated with Vishnu, she protects the world by virtue of the principle of sathwa or goodness. The Deity that is the object of worship here, is the con- scious enlivening the primeval Prakriti or Original Force. This Original Force dividing hereself into three parts agreeably to the action of the three Principles has developed into Brahma, Vishnu and Maheswara. Brahma associated with Savitu creates Vishnu, asso- ciated with Mahalakshmi, protects, and Siva, asso- ciated with Gouri, destroys. Will-force, Action-force and knowledge-force are parts of the Prime force, and, in the same way Brahma Vishnu and Maheswara are parts of the Turiya Brahma established in the original Force; consegqently Pranava signifies the _ Brahma residing in the original Prakriti, holding the ~ three Principles in equipoise. He it is that is Designated as the Creator, the Preserver and the Destroyer. If Brahma were not present in Prakriti she would not possess the power of acting nor would
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she be endowed with consciousness. But each interpenetrating each Prakriti has received the . t . consciousness of Brahma and Brahma has received the active energy of Prakriti. If they were indepen- dent they would remain inert. The conscious Brahma resident in the original Force is signified by Brahma.’
Arther Avelon. Commenting on the 32 verse of Mahanirvan Tantra. A Avelon has added the above quoted note.
Next to Pranava, the most important thing in Hindu Sadhana (meditation, prayer and Yoga) is Pranayam, or the regulation or modification of breath. The Hindu sages have laid great stress upon the regulation for the practice of Yoga. It is the most essential part of Yoga Sadhana.
There are three modifications of Pranayam or breathing. The first is expiration which is performed through the right nostril whilst the left is closed with the fingers of the right hand ; this is known as Rechaka. Drawing up air through the left nostril by closing the right is called Puraka. When both nostrils are closed and breathing is suspended it is called Kumbhaka.
After Pranayam certain Asanas are considered essential for the practice of Yoga, that are calculated to. enhance mental concentration. In other words certain physical processes are held to be necessary for developing and augmenting our psychic powers. The Hindu sages have always insisted upon certain physical processes in Yoga and worship that are helpful to spiritual discipline and augment our mantal concentration. Asanas are one of them. Asanas have two distinct meanings; firstly they denote the seats on which a worshipper is to sit for meditation or worship. Secondly they imply different prescribed postures of the body which the worshipper should conform to at the time of
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worship or Yoga Sadhana. In Tantric worship there are some notable seats on which a spiritually advanced may sit for practising Yoga or for medita- tion and worship such as Savasana (sitting on a dead body). Mundasana sitting on five skulls of different animals including a human skull; Chitasana sitting on the funeral pyre. Again, certain Asanas, or the different prescribed forms of the bodily postures of a worshipper sitting for worship or Yoga, consist of various modes of sitting and bodily postures such as interweaving of arms, legs, fixing the gaze in a particular marmner, keeping the trunk quite erect etc, such as Pudmasana, Veerasana, Vajrasana etc. considered essentially indispensable parts of Yoga practice. ‘These physical auxiliaries are calculated to facilitate the practice of Pranayam which is necessary to control the vital airs of our system. In Yoga-practice air plays a very important part and this air has been divided into five classes, the combination of which maintain life. These five are; Prana, Apana, Samana, Udana, Vyana, Prana or the first of the life winds has its seat in the lungs. Apana air which is breathed out and goes downwards and out through the anus, Samana air has its seat in the navel and is an important factor in helping digestion. Udana air which goes up the throat and enters into the brain the seat of knowledge. Vyana air is diffused throughout the entire system. Now, Pranava Pranayam and Asana ate common to all sections of the Hindus; likewise are the Yoga Sidhis and
Arghya.
Sidhis are supernatural powers or perfections which a man may acquire by Yoga or an ascetic course of spiritual discipline. These are the
following :—
- (1) Animan—the supernatural power of betoming as small as an atom. Wie
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(2) Mahiman, just the reverse of Animan, 1. e. supernatural power of increasing size of the body
at will. .
(3) Laghiman, the faculty of assuning extreme lightness at will.
(4) Gariman—the power of making one’s ‘self heavy at will.
(5) Prapti—the power of obtaining everything. (6) Prakamya, irresistible will.
(7) . Ishita, supremacy.
(8) Vashitya, the power of subduing anything.
Hindu Yogins and sannyasins sometimes exbibit miraculous powers to the astonishment of all, that baffle all attempts of scientific explanations of them.
In worship among al! the sections. of the Hindus Argha or offering of libation to the deity of worship is an important feature. The Arghya consist of the following eight articles :
Water
. Milk
. Ends of the Kuca grass. . Clarified butter.
. Rice.
. Barley.
Curd.
White mustard.
As regards other offerings to the deity there is no fixed universal rule for all sects alike. A wor- worshipper generally offers to his Deity what he considers to be pure, Sacred and best. The offerings consist of all that is sweet, palatable, delightful, delicious and pure, such as flowers, sandal, milk, honey, clarified butter, fruits ; and sometimes meat and fish are offered. It is only in Tantric worship that wine is offered though not always as a rule. Wine, meat and fish are hardly to be found in daily worship of the Deity even according to Tantric rites
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they have enjoined by the Tantras for Yoga Sadhana by the Beer Sadhaka. The Tanttas have divided the worshippers into three classes accord- ing to their mental proclivities or Bhava. There are three kinds of Bhaba: (1) Pacu Bhava (2) Beer Bhava (3) and Divya Bhava..
Pacu’ Bhava—men with the tendency of a brute i.e. of low mental proclivities and animal: appetites.
Beer Bhava—men of heroic temperament, who can control their senses.
Divya Bhava—men with divine tendency i.e. of noble propensities.
The Tantras go further, they point out the periods of human life when a particular tendency predominates. It is thus stated in the Bamakeswar Tantra :—From the birth up to the sixteenth year: one has Pacu Bhava. In the second period of life up to the fifteenth year has Beer Bhava, and after- wards Divya Bhava. These three Bhavas are ultimately unified,\—which state of mind is Kula- chara. By this man becomes god-like. These are mental proclivities and they should be mentally cultivated. :
The Tantras again, have divided the Tantric worshippers into several classes :— (1) Vedacharas (2) Vaishnavacharas (3) -Saivacharas (4) Dakshinacharas (5) Bamacharas (6) Sidhantacharas (7) Kantacharas
of the above classes, Dakshinacharas and Bama-_ charas are the most important; Dakshinacharas
(fF AS2r °)
worship the goddess according to the rites and rituals laid down in the Vedas and Bamacharas
according to Tantric rites.
The Tantras again, mention some mystic practices under the name of Chakra. These are the darkest of the dark oracles, and none but the initiated can realise its real significance. "We shall, however, describe here some of the important Chakras. Deva Chakra :—‘“I (Siva) shall now describe Deva- chakra which the celestials always practise, In this five female agents (Saktaya Pancha Devata) ate Rajaveshya, Nagari, Gupta-Veshya, Deva Vashya and Brahma Vashya. The royal harlots are those who are devoted to the service of the king, secret prostitutes belong to family, dancing girls are the celestial prostitutes, and Brahma prostitutes are those who visit sacred shrines. And any maiden when she is in menses is called Nagari, These should be engaged in Devachakra.”’
(2) Raja chakra—‘Five beautiful and. most charming maidens of five castes as Yamini, Yogini, Washerman, Chandala and Kaivarta should be engaged. The worshipper should next offer honey, wine and meat. This is Raja Chakra. By its influence one acquires piety, worldly gain, desire and emancipation and lives in the celestial region for sixty thousand years.”
(3) Veerchakra—‘“‘I shall now describe Veer- chakra by which worshippers soon acquire spiritual consummation. In ita capable man need not offer all but only the best articles. Meat of birds or beasts is most desirable. All sorts of Corn, white, red and yellow flowers should be collected, one should fix in his mind one hero. This is Veer- chakra. Then offering presents to the preceptor, the worshipper should make presents to the hero imagined. By this ritual all sins, even Brahmani-
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cide are washed away. If a chakra is devoid of presents and ordinances it yields no fruit.”
These mystic practices pertain to Tantric Sadhana or yoga (such as Pancha-Munda-Asana etc.); they do not form any indispensable part of daily or common form of Tantric worship. Their efficacy is known only to the initiated and can hardly be understood by the laity, We shall now conclude with the famous Bhairavi Chakra as has been des- cribed in the Mahanirvan Tantra so that its details may help the reader to have some idea of special Tantric practices intended for spiritually advanced persons, who are above temptation and possess fujlest control over their senses. Siva speaks of the Bhairavi chakra thus to Parvati :
‘As regards the Bhairavi chakra, O dear, there are no special rules, and this auspicious Chakra may be performed at any time without much distinction. I shall relate to thee the manner of practising this Chakra that confers happiness and prosperity on its adorers, and when worshipped through this Chakra the Supreme Goddess soon fulfils @ne’s desires. In the beginning the Koula priest having spread a good seat ona delightful piece of land and purified it with mystic aphorism Klim Fat should make himself seated thereon. Then the wise wor- shipper should describe on the ground both a triangular and quadrangular figure with red lead or red sandal paste or simply with water. Then the wise worshipper having brought a beautiful Ghata (earthen pot) besprinkled with curd and Akshata (unhusked rice) bedecked with fruits and new twigs, painted with Tilaka (peculiarly shaped marks on ~ forehead) of red Vermillion, and filled with scented water and having placed it on the ground of wor- ship by means of the Mantra. One should offer it Dhupas (incense) and Dipas (light). Then Wor- shipping the Ghata with fragrant flowers and
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frankincence, he should invoke therein his tutelary deity, in these cases thetceremony of worship is to be carried on in the abridged form. Now, O thou adored of the gods, listen as I describe the peculiar features of this Chakra. In it there is no necessity of placing or using nine receptacles or Vessels commencing with Guru. The devotee or wor- shipper should take one of the Tattwas (wine, etc.) or articles of worship according to his own will, and placing itin front of him, consecrate it with the Mantra Fat and then look upon it with his spiritual eyes. Then placing flowers and incenses on the Aliyantra’ (receptacle for wine) he should meditate upon the Goddess Ananda Bhairavi and the God Ananda Bhairava successively. He should meditate upon the Goddess, glorious in the prime of her youth with a semblence effulgence like the newly risen sun, with the lotus of her face blooming forth under the nectarian influence of charming smiles, deeply delighting songs and dances, adorned with various kinds of ornaments, robed in beautiful garments, and holding in her lotus like hands, boons and benedictions. Thus having meditated upon the ®goddess Anandamayi, he should begin medi- tating upon the God Ananda Bhairava.! He should represent before his mind’s eye the God Ananda Bhairava, saying :—I meditate upon the God white as the mass of camphor, with eyes extended like the petals of a lotus, with his efful- gent person decked with beautiful ornaments and robed in charming garments, with his left hand holding a vessel full of nectar and his right holding the Sudhagutika,’ The devotee having thus medi- tated upon them both, should contemplate their
"Such is god as we find in other ancient Hindu scriptures God in the Vedas and the Upanishads, like many things else is Ananda, the Fountain head of joy, spirit of gladness.
*Fish and flesh held in the palm in a particular pres- cribed manner.
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love for the exhilarating beverage, then worshipping them with incense and flowers, purify the wine by at first uttering the Pranava and then saying the names or salutations (Om Namas Am Hrim Krom Swaha). He should then further purify the wine by reiterating the Mantra ‘Om Hrim Krom Swaha’. During the supreme prevalence of the Kali when the house-holders’ hearts will be deeply attached to their household objects, the Madhutrayam should be used by them in lieu of the chief Tattwa. Milk, sugar and honey-these are known as Madhutrayam ; and considering them to be equivalent to. the libations (of wine) the worshipper should offer them to the God. Those born in the cycle of Kali, being naturally of limited intelligence and lustful proclivi- ties can not recognise women to be manifestations of Sakti (or the supreme goddess of the Tantrics). Therefore, O Parvati, to them the contemplation of the lotus feet of the goddess and the reiteration of the Mantra appertaining to their respective tutelary gods have been prescribed in lieu of their practising the last Tattwa or Maithuna. The devotee should, however, purify and inspire each of the Tattwas that had been collected with the Mantra Om Hrim Krim Krom Swaha. Thereafter closing both his eyes and realising in meditation that every thing is pervaded by the supreme God, he should drink and eat having, as before, at first presented them tothe goddess Kali. This is the Bhairavi Chakra scrupulously concealed in all the Tantras, and O gentle lady, I have disclosed before thee, this highest of the high and holiest of the holy religious rites. In practising the Bhairavi Chakra and Tattwa Chakra, the worshipper should under all circumstances, .O daughter of the Mountain marry himself according to the Saiva mode. The
1Tn spiritual ecstacy all social distinctions between man and man vanish.
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devotee whoin a state of celibacy practises the devotion of the goddess Sakti undoubtedly reaps the sin of Cohabiting with others’ wives. When the Bhairavi Chakra begins to roll, all the Varnas are considered as high class Brahmans and when it stops the Varnas are distinguished one from the other. Inthe Vairavi Chakra there is no distinc- tion of caste and there is no restriction about one eating the remnants of others’ meals. The wor- shippers joining the Chakras are to be considered as my-own_portion, there is not the least doubt in this. In practising this Chakra no hard and fast rules regarding time or place or the eligibility of persons are to be observed. Any thing (fit to be used in the Chakra) brought by any one may be accepted and employed. Whether it is brought from a distant land, whether it is ripe or unripe, whether it is brought by a devotee or one of beastly nature, a thing as soon as it is accepted in the Chakra becomes pure and holy. At the commence- ment of the Chakra, O great Goddess all the obstacles (personified) struck with fear and terrified by the spiritual power of the devotees take to their heels and away they fly. The Pisaches, the Guhyakas, the Yakshas, the Vetalas (baser spirits) fearfully fly away even only hearing that Bhairavi Chakra is practised here. The Tirthas, the Maha- tirthas and the celestials with Indra at their head, eagerly appeared at the place where the Bhairavi Chakra is practised. O Siva the place where this Chakra is practised is a Mahatirtha (a highly sacred pilgrimage) and it is superior to all other Tirthas (places of pilgrimage). The inhabitants of the heaven come there to pertake of the offerings presented to thee. Any thing ripe and unripe (fit for use or not) be it brought by any one whether a Mlechcha, Svapacha, Kirata or Huna_ becomes: purified and holy as soon as it is placed in the hand of the (principal) devotee. Beholding the Bhairavi
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Chakra and my devotees therein who are my semblences the corrupt sinners of Kali are liberated from the trammels of their sins. When the influence of the Kaliyuga is on the ascendance, the devotee should not conceal the performance of this Chakra, but should practise it every where and at all times. Ina Chakra or during the continuance of the worship idle talk, fickleness, garrulity, _ spitting, passing wind through the lower organs of the body, and distinction of caste should be shunned Those who are narrow-minded, those who are mischievous, those in whom beastly nature preponderates, those who are sinful, those who are atheists, those who find fault with the Koula (a system of Tantric mode of worship, and those who blame sacred books of the Koulas should be left at a distance from the Chakra. Intreducing a Pacu (in whom animal proclivities predominate) in the Chakra out of love, friendship or fear, even a Beera (an advanced devotee) is dragged into hell, being cast off from the Kula dharma (or the Koula mode of worship).! Whether -Brahmanas or Kshatriyas or Vaishyas or Sudras or Samanyas—those who betake tothe Kula form of worship, are always adorable like the gods them- selves. Hethat is proud of his own higher caste recognises caste distinction in the Chakra goes to dreadful hell inspite of his being well conversant in the Vedas andthe sacred literature. The pious Kaulas pure at heart when practising the Chakra are so many Sivas, where there could be any room for sin in them ?”’
Mahanirvan Tantram Chap VIII Slokas 154—175
1 None but who possesses the highest self control and who isa perfect master of his senses should be taken in
the Chakra. 18
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It is evident that a Chakra is a special mode of yoga-sadhana in which ‘only the highly spiritually advanced persons can take part. Persons who have complete self control and mastery over senses may gather together in a Chakra and worship the great goddess in the midst of the objects of great tempta- tions such as wine, women etc, A fiery ordeal for a worshipper, which the Tantras forbid for . men of animal prelivities, Only highly spiritually advanced people who possess complete mastery over themselves can conquer these great tempta- tions under the spell of spiritual ecstacy and concentrate their minds upon God. One must not venture upon such risky things unless he is perfectly sure of himself can venture to undergo such practices. A Chakra is pervaded by a cosmo- politan spirit in which there is no distinction between man and man, no restriction about caste and food and to become absorbed in meditation of godin the midst of strong temptations. Only the Paramhansa can venture in such a practice, the Mahanirvantantra says: “The best devotee practise the Chakra mode of worship only during special services.” Itis notathing of daily practice nor does it partain to daily rituals of worship. It isa congregation of spiritually, advanced people in some special occasion. Like the Chakras certain other rites and rituals have been enjoined by the Tantras appertaining to Yoga or Sadhana. Such as Sodhana, time for Abhisheka etc.
The ceremony of Sodhana or purification is of vital importance in the rituals of Pancha Makar. Without purification the worship is fruitless. The worshipper must purify the Tattwas or wine, fish and flesh before he dedicates them to the Deity. He is not allowed to partake of them unless he purifies them according to prescribed rituals accom- panied with proper Mantras. We cannot offer
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anything with impure heart to the Deity who is the object of devotions and worship.
Now, anybody snd everybody is not eligible for Tantric form of worship; only the best ate ft to receive initation. “One should be born ina good family, of pure heart, manly, diligent in Studying the Vedas, intent on doing good to his parents, pious, well-read in the Shastras (theology) devoted to the service of his Guru, expert in understanding the esoteric meaning of the Tantras, well-built, of a firm mind, and always working for the benefit of his after life. He must avoid useless and trivial works always practise Tantric rites, be amaster of his passions, be shorn of idleness and pride. He must show respect towards the sons and other relations of his spiritual guide.”
The above mentioned qualifications are essential foraman for being initiated in Tantric form of worship. Nay more, there are also directions for the time of initiation, Thus the Neela Tantra observes :—
“On the eighth day of the dark fortnight of a month, on an auspicious day, and on an auspicious conjunction in Purvabhadrapada under the aus- pices of Anuradha or Revati, during lunar eclipse, in the month of Ashwin or Kartik, it is the best time to receive initiation; the great Asthami is the most auspicious day for accomplishing religious profit, worldly profit and desire. Rohini Sravana, Ardra, Dhanistha, Uttarashada, Uttarabhadrapada, Uttaraphalguni, Pushya and Satabhisha are the most auspicious planets for receiving initiation.”
All these directions at the first sight appear to be simply meaningless, but they are not so. They are helpful to mental concentration and Yoga. But why the great sages insist upon Yoga ? What is its intrinsic worth and efficacy ?
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Its efficacy. and worth are obvious from the Hindu stand-point of view. All the religious Scriptures of the Hindus declare in one voice that the ultimate goal of human life is to realise God in -life or to be one with God. And this is the final object of religion and all forms of religious wotship. The great systems of Hindu philosophy save San khya lend emphatical support to it. Yoga has been found by the great sages of ancient India as the most effective means for that and of all other ways and means. Yogo has been found, at every step, by the great’Hindu sages of ancient India, to be the best and highest form of spiritual discipline for the cohsummation of the highest spiritual bliss. Yoga is necessary for the highest mental concentration. It is only by yoga that one can develop all poten- tialities and powers that lie dormant in the sub- conscious region. To awaken our fullest self to allits great potentialities there is no other means but yoga. Every ardent form of worship culmi- nates into yoga or complete absorption with the object of meditation and prayer. To realise God in life or to be one with God, yoga is essential. The reason is not far to seek. Both experience and intuition are necessary in religion. Mere experience . can not carry us far. Itis intention that shows the way and helps us to realise the highest end. One without the other is incomplete and inadequate for spiritual purpose. Permit us to quote here a few lines from the observations of a learned European writer and the reader, we believe, will find the necessity of yoga, so strongly insisted by the great Hindu sages for moral and spiritual perfection :—
“Underlying the apparently numerous, phases of activity in the life of nature and humanity, there are two main directions of the movement. In the great world of nature they are seen as disintegration and integration; in its special phases as motion centrifugal and centripetal; in man’s particular
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world of conscious activity as analysis and synthesis.” é
“Through whatever phase of life these two main movements operate, their characteristics are the same; on the one hand, separating, elaborating, scattering; on the other gathering, co-ordinating, simplifying, unifying. Going to extremes, either movement would, theotetically, nullify itself, the one in annihilation, the other, in inertia, the equal bankruptcy of poverty and plethora. This, however, is apparently not the intention of life.”
“Between expansive energy and contractive substance as we find them in life (and leaving aside recent scientific formulae which make energy a mode of substance, and substance a phase of energy ) there is a perpetual interplay for the purposes of life’s necessity of continuity, anid ~a. perpetual shifting of the point of balance on either side of the centre of poise for the purposes of life’s pleasure in variety and interest. Radha and Krishna, as vedic thought and art have personalised these processes (which is not denying, but fulfilling, the declaration of Hermetic vision that in the cosmos all things are persons), dance the dance which keeps life alive; but sometimes Krishna, who is embodied energy, strays away from home (which is round about but not exactly on the pole of life); and sometimes Radha, who is embodied substance, remains too sedulously at home ; and out of these defections from the perfect have arisen the stories that life loves to tell itself for self- edification ‘and entertainment, stories of the limita- tions wherewith substance and form must shackle and manacle energy in order to provoke it into dynamic definition, and of the struggle and adven- ture of energy towards liberation from its limit- AbLOT Sen,
“The history of humanity is the record of this interplay of resistance and release of the process of
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disintegration whose end is death is one or other of its many forms, and the circumventing of this process by the expedients of integration for the preservation of identity. In group life this inte- grative necessity shows itself, and never so urgently and largely as today, in alliances, in trade, politics and otherwise. The balance of activity has oscil- lated too near the danger point of group—disinte- gration and the pull in the.opposite direction is correspondingly emphatic.”
“In individual life the preservation of identity has, generally speaking, evolved no more intelligent technique than that of self-assertion and acquisitive- ness, both of which tend to defeat their own purposes, since they relate the individual to the others on terms of separateness and antagonism, which reduce the nourishing and _ continuing properties of ideal human association as regards both the body and the Psyche.”
“The mediaeval monastic discipline of the occident sought to establish and carry it on to kingdom-come ; but their method, while it was deep, was narrow. It responded to a realization of the possibility that, if we do not consciously align the individual will and action with those of the ‘divinity that shapes our ends,’ that divinity which is the law behind and within life, will eventually end our shapes. But it touched life through an expensive emotion cramped by acreed. It mistook theological formulae, which were means to ends, as Origins, because they proved effective, not seeing that life has an amazing knack of utilising and surviving the most peculiar prescriptions from the spiritual pharmacopoeia.”
‘The oriental genious got nearer the discovery of a complete technique of individual integration. It recognised the possibility of emotional disinte- gration, but it did not meet it by mental construc-
: e243 4
tion. Neither did it meet the trend towards mental disintegration by setting up a counter-trend in the emotional nature of the individual. The wheels of life must revolve ina mutual reaction for a unifying purpose beyond their individual service ; but each must revolve on its own centre. It is good advice to ‘feel intelligently’, it is equally good advice to ‘think sensitively’; but for the good performance of these synthesis (not merely the simultaneous exercise of two different functions) both feeling and thinking must be cultivated to their finest flowering, its from its own root and according to its own necessities.”
\
“Out of such realization of psychological law arose the yogas of India; means to the discarding ofthe non-essentials to the work in hand; and to the attainment of the enlargement and intensity through which the individual achieves integration, first within his own nature, and last between him- self and his universe. This is the union which is the etymology and purpose of yoga.”’
“Tndia evolved numerous systems of individual integration (yoga); but for the purpose of this study, we shall generalise them as the integration (1) of action (Karma-yoga), (2) of Cognition (Gnana- yoga), (3) of emotion (Bhakti-yoga), (4) of Volition (Raja yoga).”
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‘
The four main Yoga
Raja | Volition Gnana | Bhakti Yoga ‘| Emotion Karma Action
“In familiar speech these are the disciplines of the body, mind, heart and will, each turned in upon itself, yet affecting the others, not in the time of specific exercise of the Yoga discipline, but in the spontaneous sharing of increased capacity in the activities of ordinary life.”
* * * ®
“The Yoga thus summarised serve the four basic functions of the humanentity. But they do not serve them completely. Their intention is, as integrating expedients, naturally from without to within, and they have been drawn behind the out- turned aspects of cognition and emotion. Gnana Yoga is contemplative and only incidentally uses the out-turned function of the mind. Bhakti yoga is devotional, and only incidentally uses the out- turned emotional function. Yet the mind turned outwards in the exercise of observation (which is the function of science) serves the purpose of the inner light which lightens the path of the will; and the emotions turned towards in creative expression (which is the function of the arts) serve the inspiration so action which sometimes calls, _ sometimes drives, and always accompanies the Will
C #45. .}
on its explorations in life for further illumination to still finer inspiration.”
“Karma yoga is concerned with the inner aspect of action; that is, with action between entities realised as interacting constituents of a more inclusive therefore higher entity than the external individual. Out of the tendency to disintegration in external action the Occident evolved the partial yogas of ethics, which seek to control conduct intellectually, and of morals, which seek to control the emotional aspects of conduct. But these expedients can never be effective, because they seek to control individual action from without instead of from within, and take their authori- zations from effects instead of causes. The Oriental genious, however, realized also that there is no yoga without health,' and” evolved the preliminary discipline of breath control (Pranayam) asa way to making the physical and neural phases of individual endowment more capable of responding beneficiently to the intention of the higher discipline of group. activity (Karma- yoga). Without such health which systematic rhythmical breathing brings about, the intensifica- tion of life which follows any yogic discipline may, by frustration or distortion, lead to disaster. On the other hand the accession of personal power which may come from Pranayam is preserved, by the restraints of the collective activity of Karma- yoga, from the disintegration that would follow the exercise of such power for selfish therefore separa- tive purposes,” .
“Now it is precisely because the out-turned movement of the cognative function, which is science, has in the occident been denied the natural
—
1Nayam Atma Valahinayna, says the Upanishad—The author of the present treatise.
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restraints of its in-turned movement of contempla- tion, whose .historical expressions are philosophy, that science for all its gifts to external life, threatens the destruction of human achievement if some unforeseen and probably trivial impulse suddenly translated present international suspicions, jealousies and fears into overt action that would bring into play the demoniacal agents of mutual destruction that science has within the.last genera- tion conjured out of its witches’ cauldron of hellish invention. It is also precisely because the out- turned movement of emotion, which is creative expression, has been denied the restraint of its in- turned movement of aspiration, whose expressions are the religions, that is occidental arts, in some of their more reprehensible and popular phases, have threatened the spiritual destruction of humanity by the disintegration of its aesthetical consciousness and the degradation of its capacities for sensitive reaction to the level of self-destructive forces of sensuality. To meet this double threat there is need for a yoga of science and a yoga of art.””— James H. Cousins.!
Thus the necessity of Yoga in Sadhana is obvious. It is by yoga that one can attain perfec- tion of the different functions of the mind. Thinking, Feeling and Willing i. e. intellection, emotion and volition. For the attainment of the highest spiritual perfection yoga is absolutely necessary. That was why the ancient sages of India laid such great stress upon yoga. The Tantras have given the highest prominence to Yoga- Sadhana. In fact all the esoteric physical and psychological processes enjoined by the shastras are but so many auxiliary steps to yoga. We shall conclude this chapter with few more observations connected with the yoga in general.
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~ 1 The Yoga of Art contributed t Prabudha» Biarae (March 1933). o #£fabudhna bhara
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a Va
The Hindu Shastras mention four kinds of yoga :—
(1) Mantra yoga (2) Laya yoga (3) Raj yoga (4) and Hatha yoga. | _ Mantra yoga—It means the mental concentra- tion brought about by the process of repeating mentally Pranava one and other sacred mantras of
the sruiti as well as by the constant mental worship of the Supreme Deity.
(2) Laya yoga—The Shastras say that there are three kinds of forces in a man’s nature, viz. higher, middle and lower. By certain yogic processes man realises the middle force by the exercise of the two other forces.
. ,_» . (3) Raj yoga—means concentration of the mind through the suppression of the vital airs.
(4) Hatha yoga—It means concentration of mind through various physical processes.
The Asanas are included within the Hatha yoga.
Yama—Niyama, Asana -Pranayam-Pratyahar- Dharana-Dhayana-Samadhayostavangani.”’
Yama—means self control.
_ Niyama—regulations.
Asana—Various postures in which a yogin is to sit when he engages in meditation.
Pranayam—suppression of vital airs.
Pratyahar—withdrawal of the organs of senses from their object.
Dharana—mental concentration.
Dhayana—meditation.
_ Samadhi—the state of the mind in which the devotee and the obiect of devotion are unified.
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Pranayam—we have already said is an indis- pensable adjunct of yoga. Pranayam is necessary for rhythmical breathing without which the body can not be kept fit for the arduous practices of yoga. We have also seen that the Hindu Shastras recognise five different kinds of air that play a very — important part in human physiology and they have named Prana, Apana, Samana, Vyana and Udana. Now, to keep these airs ina harmonious balance Pranayam is necessary. Pranayam or Nyasa is practised by the regulation of breath. It is common to all kinds of yoga. There is hardly any particular characteristic or special feature in any school of Hindu Sadhana. We shall, however, quote here what the Mahanirvan Tantra says about Nyasa, because it mgntions certain Tantric Mantras for practising the Nyasa.
“The devotee should heedfully and in accordance with the rules relative to Nyasa perform this one uttering consequitively, the Tara and the Sat Chit Ekam Brahma and then Om Sachidekam Brahma together with Namas, Swaha Vashat, Hun, Vaushat and phat and also utter in succession touching his thumbs, forefingers, middle fingers, ring fingers and small fingers and finally the backs of his hands with each other. The process. should be gone through from the chest to the hands. Then, O Parvati, the devotee should practise Pranayam reciting while the Mula Mantra or the Pranava. O Parvati pressing the left nostril with the middle and ring fingers of the right hand and while reciting the Mula Mantra for eight times he should fill himself with air through the right nostril, then pressing his right nostril with the thumb of his right hand, he should sus- pending the respiration, practising the yoga Kumbhaka, recite the Mula Mantra for two and thirty times, Then reciting the Mantra for sixteen times, he should expell the air slowly by means of
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his right nostril. In this way also he should practise puraka, Kumbhaka and Rechaka! pressing the left nostril. I have described rhe mode in which Pranayam is to be performed for the success of the Brahma Mantra.”
Mahanirvan Tantra Chap. III, Verses 41-48.