Science of Soul – Introduction

Science of Soul

A practical exposition of ancient method of visualisaion of Soul (Atma-Vijnana)

1964

INTRODUCTION

In ancient times householders, who had completed their family responsibilities and were growing old, retired from worldly activities to meditate in the forest. Great Brahmachdrin-s, religious celibates, inspired by the desire to help the world and attain spiritual realisation, also used to dwell in the forest retreats. Side by side with spiritual progress, they sustained the highest cultural heritage of the race by imparting general education to boys, with an attitude of spirituality. Not only ordinary people but also kings and emperors had absolute confidence that the teachers to whom their boys were sent for education were the best of men in the society.

These forest-dwelling teachers were well-versed in secular as well as spiritual sciences. They were supremely dispassionate, self-controlled, masters of the senses, the very embodiment of ethical life, self-realised, compassionate towards all beings, endowed with intuition and subtle vision, well-versed in the science of Pancha-Kosha-s (the five sheaths) of the individual and the knowledge of the universal Yoga established in Brahman (the Absolute), and devoted to the vow of Brahma-charya (complete celibacy). They were fully competent to impart the secrets of Dahar Vidya, the science of soul, to humble and qualified aspirants. According to the saying ‘Vidya dadati Vinayam’ (Knowledge endows one with humility), those great souls, having attained a superhuman state of consciousness, were free from pride, devoid of self-praise, humble and simple. Having approached such Mahatmas and having become their students, not only the boys of the Aryan race but also all others, young and old, poor or wealthy persons of both sexes, kings and emperors, all approached them as aspirants, and having quenched the thirst of spiritual aspiration used to attain supreme satisfaction.

The national ideals of those times were of a very high standard. That is why the boys of householders endowed with good Samskdras (impressions) were the embodiment of truth—boys like Satyakama and Nachiketa. They did not desire anything except the science of Brahman the Absolute), Even learned scholars craved to attain the sublimity of their lives. Today, aspirants should emulate their glorious example and develop humility, devotion to Guru (preceptor), truthfulness, virtue, self-effort, right conduct, self-control, endurance and contentment. Because one who is full of vices, who is addicted to evil habits and harsh words, cannot be qualified for such sublime science as this Atma Vijndna (the Sc ence of Soul).

Those ancient Acharyas or tecahers received students who were able, pure, sweet-tongued and gentle, They used to initiate them and with the commencement of study of the Vedas they imparted to them knowledge of secular as well as spiritual sciences. Along with their general studies, students had to perform Anushthdna—a religious discipline of repetition of sacred syllables like ‘Om’ or the Gayatri Mantra. Observance of the vow of Brahmacharya was compulsory for all. Even very old people used to come for spiritual instruction, and they too had to observe Brahmacharya and live as an inmate of the Guru under his guidance.

The teacher used to instruct them in the practice of the eight limbs of Yoga—Yama, Niyama, Asana, Pranayama, Pratyahdra, Dhdrand, Dhydna and Samadhi (moral restraints and observances, physical postures, breath-control, abstaction, concentration, meditation and illumination). Day by day, training developed in an atmosphere of Japa (repetition of sacred names or hymns), austerity and study of scriptures. The practice of Asanas (physical postures) and Pranayama (breath-control) developed Sharira Shuddhi or purification of the body, while practice of concentration and meditation developed Antahkarana Shuddhi or purity of heart.

In the Upanisadas this tradition of receiving Brahma Vidya by approaching a Guru is clearly described. The student has to live with Guru performing Tapas (austerities and penance) in the form of service of the Guru, thereby purifying his heart, and has to learn from him. Disciples derived immense pleasure from serving the Guru with body, mind and wealth, by bringing alms, fuel for the fire, and by tending the cows. Thus the heart of the aspirant rendered pure and soft and having pleased his teacher through service, he was eventually qualified to receive the subtle knowledge of Brahman. Just as a cow provides milk for her calf, Guru showers the knowledge of Brahman, science of Self-realisation, which is attainable by Samadhi, on the hearts of these humble students.

O Lord, will those golden days come back to India even now ? Yes, those days will come again when the good karmas (actions) of men bear fruit and Thy Grace is showered with motherly compassion. Modern India shall again rise in the firmament of the world as a radiant sun illuminating it with the light of wisdom. We should have faith in this.

Even now there are aspirants who are qualified to receive divine grace—those who have practised Yama and Niyama (the moral restraints and observances), who have attained dispassion towards the sense-pleasures of the householder’s life through study of scripturs and holy association, in whom the fire of spirtual enquiry has been kindled so that they transcend the duities of the world, who are practising wholetime Sadhana (spiritual discipline) of Asana, Pranayama, Pratyahdra, and are developing serenity, self-control, endurance, renunciation of desires, faith and other divine qualities, who are desirous of dedicating the remaining period of their lives in devotion to the spiritual path—such men and women, having lived under the guidance pf Guru and haying received Guru’s grace and divine compassion shall attain the light of the knowledge of Atman (Soul) end enjoy the supreme bliss of the Lord.

Those aspirants who have knowledge of philosophical truths, and at the same time have raised the level of their lives by the practice of Yama, Niyama, Asana and Pranayama, will derive much benefit by following the Sadhana described in this book. These practices are possible in the household life also. Difficulty arises in the practice of Pratydhdra or withdrawal of senses, Dhdrand or concentration, Dhydna or meditation, Samadhi or superconsciousness, and in the realisation of super-sensuous internal and mysterious truths by the practic of Samyama (concentration that combines Dharana, Dhyana and Samadhi). Here aspirants sometimes become confused and remain entangled for years without developing further. Whatever little is obtained after much difficulty does not satisfy the heart of the aspirant when then attainment is imperfect. The path of self-realisation is not so simple as the general, path of devotion, the Bhakti Marga. However, aspirants endowed with dispassion, with excellent virtues, who have studied well and who have burning aspiration, will attain self-realisation through the following method within three years :

First Year

First of all, Asana or physical posture must become steady for at least two hours, and Pranayama or breath-control must be perfected. A Sddhhaka should then follow the following course :—

Pratydhdra Sadhana (Practice of withdrawal of senses). In this Sadhana the senses are withdrawn from the sense-objects of the outside world and the Sankalpa-s and Vikalpa-s (thoughts and imagination of the mind) are checked. One learns by constant endeavour to keep the mind free from all thoughts of objects and to maintain the one-pointedness of mind.
Dharand Sadhana. Dhdrand or concentration is perfected by centring the mind either on one of the internal centres of the body or on in external object. This is a preliminary step as a help towards the practice of meditation.
Dhydna Sadhana. By the practice of meditation the aspirant enters into the gross part of the body (AnnamayaKosha or Food Sheath). Meditation on the gross form of an object constitutes one degree ofidenti- i :3.tion—Savitarka Samadhi (Superconsciousness on the reasoning plane).
Awakening of Kundalini, the latent divine force in the body, and piercing of the six chakra-s (plexus centres) of the Sushumna (subtle channel of the spinal cord). By the practice of Savitarka Samadhi one refines internal realisation,
Pranamaya Kosha Vijnana (Knowledge of the Vital Air Sheath). By the practice of Savitarka Samadhi the aspirant distinguishes between the two sheaths – Annamaya (Food Sheath) and Pranamaya (Vital Air Sheath). He has to realise directly all the knowledge pertaining to the Pranas or vital airs.

Second Year

Brahmarandhra Pravesh (entry into the Great Hole in the crown of the head). In Samprajnata Samadhi (Samadhi with consciousness), by the effort of meditation, the Yogi enters into Brahmarandhra and realises Manomaya Kosha (Mind Sheath), Vijnanamaya Kosha (Intellect Sheath) and their mutual relationship. Then the next stage of Brahmarandhra Pravesh follows.
In the Manomaya Kosha or Mind Sheath. By Samprajnata Samadhi the Yogi has to realise mind, the functions of the senses and the organs of action and the functions of mind (its action of give and take) conjoined with the senses.
In the Vijadnamaya Kosha or Intellect Sheath. By the practice of Savichara Samadhi one has to realise the functional relationship of mind and Buddhi (Intellect). This includes the realisation of gross elements and subtle elements (Tanmatrds.
Attainment of the knowledge of the Sukshma Sharira (Astral Body). The astral body is composed of mind sheath, intellect sheath and the spheres of five Tanmatra-s or subtle elements, and which resides in the Brahmarandhra or the great hole in the crown of the head. An aspirant learns to realise the knowledge of the astral body and its functions, how it can be controlled, and the attainments the student can gain through this body.
Direct realisation of the gross worlds and the higher worlds, how this science is attained, how one vieualises the higher worlds through the astral body.

Third Year

In this year one attains the knowledge of causal body and the Anandamaya Kosha (Bliss Sheath), which includes the knowledge of Atman (Soul) and the abode of Atman. The realisation implies also the realisation of Brahman (the Absolute). The method is as under :—

Entry into the heart. Through Savichara and Nirvichara Samadhi one attains realisation of the causal body, Anandamaya Kosha (Bliss Sheath in the heart) together with its six constituent elements : subtle Prana, Ego, Chitta, Jiva (individual soul), Prakriti (matter), Brahman (the Absolute).
The knowledge of the mutual relationship of the six factors of the causal sheath. Individual soul and Brahman are realised through the causal body, therefore they are considered as factors of the causal body. But they are not related to the causal body in the same way as the limbs to the physical body. While the other four are related as the limbs to the body, the relationship of the causal body and Jiva and Brahman is like that of a container and the contained (Adhara-Adheya Sambandha).
By the practice of Asamprajnata Samadhi (illumination without individual consciousness) the Samskara-s (mind impressions) are dissolved or made inactive.
Attainment of Para-Vairagya or supreme dispassion, that is, detachment from the three Guna-s (qualities of matter)—Sattwa, Rajas and Tamas (purity, passion and inertia). Until all these three and transcended the Soul is bound to worldly experiences.
Establishment in the Swarupa or essential nature, by attainment of Brahma-Sthiti (firm repose in Brahma).

The above course is for the best type of aspirants. A medium class aspirant attains the knowledge of one sheath in one year, thus in five years he completes the course. For other aspirants no period is fixed.

Instructions in the practical attaiment of these are given at my Ashrama-s :

YOGA NIKETAN

Muni-ki-Reti (Rishikesh).
Uttarkashi.
Gangotri.
Pahalgam.

— Vyas Deva

HOW DID I ACQUIRE THIS SCIENCE OF SOUL ?

To explain this I must describe three major events of my life which should infuse courage and instil faith in every believer in God. These are significant episodes rather than connected autobiography; therefore I shall describe them in brief.

Renouncing Home. For the study of scriptures and attainment of spiritual realisation it is absolutely essential to become Bramachdri (celibate), but both these are difficult to accomplish in mundane life. Desire for the spiritual life was intensified by Satsang (holy company) of the adorable Gurudeva Shri Swami Ramanandaji Giri. I first had the privilege of his holy presence about fiftysix years ago. At that time I was fourteen or fifteen years old and was studying Urdu and English. This saint used to stay in an orchard on the outskirts of our city, and I used to sit in his company. I am even now much obliged to this Mahatma. But my respected father was opposed to my desire for study of scriptures and Godrealisation. One day, in order to avoid much struggle and for the fulfilment of my aim, I took a blanket and a few rupees and left the house at midnight. This took place in the year 1903, in the month of April (Samvat 1960, the month of Vaishdkha according to vikram Era). I went on foot by a path through a forest towards Hardwar. There I spent many months with another Brahmachdri of my own age, living upon mere bael fruit in the forests beyond Sapta Sarovar and in the Kajali-Ban forest. Though while studying in Mohan Ashram, I spent several years in search of yogis, yet I did not find a yogi of my choice. Then, in despair, we both went to Delhi and settled down to study Sanskrit for several years. After that, with the intense desire to study “Ashtadhyayi’’ and “ Mahdbhashya”, which are more advanced than ‘Siddhanta Kaumudi’, we went to Rawalpindi and from there started for Kashmir on foot. Having travelled a distance of two hundred miles through the snowy mountains in the winter month of Mdgha (February), we eventually reached Srinagar in Kashmir.
Gurudeva is found. It was during the last week of Vaishdkha (April), when we were both studying our books seated in “Hajuri-Bag” at about 9 O’clock in the morning, that we heard a voice call: “O Brahma- charin-s, what are you reading?” We got up and saw that a resplendent saint of the age of 40-45, with matted locks, wearing nothing but a Kaupina (a small loincloth) on his body was standing before us. He had with him for a seat half of a Kambal (woollen rug) which was rolled up in another Kaupina; there was nothing else with him. We prostrated at his feet, and 1 replied : ‘‘We are studying grammar.”

“What will you do by studying grammar ?”

“We shall study the Vedas, so that we may attain the knowledge of Atman (Atma-Jnana).”

“There is also a short cut for attainment of Atmajhana, it was by this short path that Dhruva, Prahlada, Nachiketa and others attained Atma-Jnana.”

“0 Maharaj, if we also get such Yogi-Mahatma-s, we too shall give up our studies and tread the same path.”

This short conversation made a deep impression on us. Then he said in a very affectionate tone : “Well, come with me. I shall teach you the means of attaining the knowledge of Atman.”

We followed him as if we were charmed by some Mantra or sacred hymn. He took us to a beautiful place on the banks of the Sindhu river, beyond Gandharbal in a direction of Sunmdrga. He entered a cave, cleaned it, and we lived there, he himself fixed his seat on the bank of the Sindhu river. He explained to us that during the days of Sadhana we would eat, once a day, only rice, butter and salt. This Mahatma used to get for us ten chataks of rice, two chataks butter, and salt, daily from the shop of a Kashmiri Pandit six miles away. We used to cook in an earthen pot, and having first served Maharaj, our teacher, we then took our own food. We used to eat on the stones. He ate only half the quantity of food that each of us took. In this way, I and the other Brahmachdri continued our Yoga-Sddhand for a month, keeping the cave warm by burning wood. Our daily programme used to change after every seven days as described below.

First Week. Six hours for sleeping; 6 hours for continuous Japa of Gayatri Mantra in one sitting posture (we were allowed to change our leg position twice) ; 2 hours for study of Yoga-Darshan (by Patanjali); 2 hours for committing the lessons to memory ; 2 hours for Asana-s, Pranayama and other Hatha Yogic Kriya-s (performances) ; 2 hours for taking bath and answering calls of nature ; 2 hours for evening walk and 2 hours for food and rest.

Second Week. In this week we had to do Japa of the three Mahavyahriti-s alone (“Om Bhuh, Bhuvah, Swab”) continuously for eight hours in one sitting posture, changing leg position once only. The evening walk was dispensed with but the rest of the programme continued as in the first week.

Third Week. Ten hours Japa of Omkar Pranava) continuously without changing leg position. During this period the Japa stopped several times and I experienced an indescribable stillness. For several hours I was lost in a trance, unaware of anything.

Fourth Week. Now we were trained to sit for twelve hours continuously, engaging ourselves in reducing the Samkalpa-s and Vikalpas (thoughts and imagination of the mind) and being in a state of cessation of thoughts. We used to sit from mid night to mid day, and sleep for four hours only. The remaining time was spent in the rest of our programme. During this period I experienced such a Samadhi that there was no awareness of myself or of the world.

Thus, in this one month I learnt 40 types of Pranayama, 184 Asanas Nett, Dhauti and other Shat Karmas, and committed to memory the Yoga Sutras of Patanjal together with their commentaries. With the practice of sitting in one asara for twelve hours continuously I used to get Shunya- Samadhi (void-experience) for ten to twelve hours. This was due to the grace of our revered Mahatma.

Out of many miracles and glories I want to mention three wonderful episodes of that Mahatma, who was a celibate from his childhood, effulgent with knowledge, perfectly dispassionate, well-versed in Upanishadic wisdom and firmly established in Brahman.

Once we expressed a desire to eat some sweetmeats. He said in an affectionate tone : “Very well, I will arrange for sweet by the evening.” When we were sitting by the fire in the evening he came to us and said “What sweetmeats would you like to eat?” I said at once: “Sweetmeats of the Ghantewala shop in the Chandni Chowk of Delhi are very nice.” (While studying Sanskrit and living in Delhi I had eaten sweetmeats from this shop several times.) He smiled and sat down. He then asked us to wash our faces in the river and come to him. When we came out of the cave we saw a bear roaming away, so we came back in haste. We then saw the Maharaj had in his hand a plate of fresh sweets. He asked us to eat to our satisfaction. Seeing us bewildered and rubbing our eyes, he said.- “Are you awake? Eat these sweets.” We ate the sweets to our heart’s content. They were just like those from the shop I had mentioned. The plate was in his hands while we were eating. When we had finished he asked us to wash out mouths in the river. We hung back a little through fear of the bear. He asked “Why are you afraid ? There is no cause of fear. So we went to the river. We did not see the bear there, but when we came back to the cave the plate too had disappeared ; only Maharaj was seated there. This was due to his conquering the gross elements.

Those were blessed days. The joy of his company is indescribable. Though he did not tell us, we inferred from his talks that he was a Punjabi saint by the name of Parmananda Avadhoota. We saw another miracle of his Samadhi (trance) in water. This took place on the twenty-fifth day. A forest officer came to stay in the village of the shopkeeper who supplied our food. Hearing the praise of our Maharaj by the shopkeeper, the officer wished us to dine with him. Next day he came with other people at 11 a.m. to fetch us. It was just an hour before our meal time. We went to take our bath with Mahdraj, who entered into deep water nearby. When he did not come out for nearly an hour we all became anxious, fearing that he was drowned. At last, some people dived in and brought him out of the water, still seated in Baddha-Padmasana posture. After some time he heaved a long sigh and opened his eyes which appeared as if fire was coming out of them. Everyone was frightened to see this, and all were silent. He said : “Why did you bring me out when you knew that I would come myself ? Today you will not get any food. ” Those Pandits begged and pleaded with Maharaj but he turned a deaf ear to all and they had to go away. Maharaj kept us without food for four days and we engaged ourselves in meditation during that time. Then, on the thirty-first day he made us sit before him at night while he showered instructions on us from 11 p.m. to 2 a.m. Then we were directed to rest. We retired, but could not sleep. After one hour or two thinking that this was time to do Bhajan (worship by hymns), we got up and went to wash in the river. We could not find Maharaj at his place. We went back to the cave but could not concentrate on Bhajan. When we did not see Maharaj even in the morning we became worried. We went on searching for him for three months, then being still unable to find him we came down from the cave. Several years later I saw him again at Rishikesh at Basudhara for a few minutes, but after that he was never seen again.

I meet Satguru. Finding that Shunya Samadhi (void experience) alone does not give internal illumination, I went in search of another Yogi in the ardha Kumbhi of Hardwar. In this search a saint called out to me on the way to Bhimgoda. His clothes and appearance were not good. He asked for some money which I gave. I sat near him. He then commanded me, as it were : “Go direct to Gangottari ; you will be blessed.” Having thanked him, I went on towards Uttarkashi. Here, while proceeding up the mountains a Vairagi Yogi told me that a great Yogi had recently come from Tirtha Puri. This Yogi usually lived in Tibet. The saint told me: “From Harsil ascend by the side of the river Shyamganga. The path is difficult. If you meet him and if he bestows his grace, you will be blessed indeed.”

I had previous experience of travelling in those places. I took with me food for four or five days and started out. Having reached Harsil, I ascended by the side of the river, a place I had not seen before. After two days I left the river bank, ascended the mountain and found a level field with a stream of water. I saw some smoke rising from a nearby cave, went towards it, and saw a small opening where a fire was burning slowly. A radiant Mahatma with a broad forehead and thin body was sitting on a seat made of Bhojapatra and wood. Close at hand on the ground lay a water vessel, a pair of tongs, and an axe. I stood for a long time with hopeful expectation, but the Mahatma did not open his eyes. Then I returned to the stream of water and after taking my bath returned to the cave and sat at the opening. The Mahatma awoke from Samadhi at about noon. Seeing me in front of him he asked me in Sanskrit my reason for coming. I told him of my search for a Guru who could lead me to illumination, and he allowed me to stay with him. I offered Laddu-s (sweetmeats) that I had brought with me but he did not accept them. He gave me, on the other hand, some Kanda (tuber root), roasted in fire, to eat, and asked me to rest in the cave and meet him again the following afternoon. Next day I did not feel hungry but drank water whenever I felt thirsty. I went to him at the appointed time in the afternoon and sat in front of him in the usual asana (posture) as directed by him. I gazed at him peacefully for a while, then he placed his gracious hand on the crown of my head, over the Brahmarandhra. My eyes closed and I attained some unknown state. My body was illuminated as if by an electric light. This light filled the entire body and revealed all its inner state and subtle processes. I went on seeing the very same things that you may all read in this book and visualize by Yoga – concentration – within your own self.

It is twenty-eight years since that time. My enquiries ceased and there was no longer any necessity to go to a greater saint. The cause of this satiety in knowledge is the blessing of that Mahatma and the vision that he showed to me for fifteen hours. From 7 p.m. that evening to 10 a.m. the next day he made me sit continuously in samadhi (trance). Next day, when I awoke from samadhi, I fell at his feet, with eyes full of tears. Then he said : “Well, now you may go; this much was the science. I have shown you all. Go on perfecting this by continuous practice.”

In obedience to his command I have made this science flower and give forth fruit by living in seclusion and observing the vow of silence (Mouna) for many years. During this period I also guided other aspirants, helping them to practise meditation. Now, by the Blessings of the Lord, with the object of preserving the traditional science of self-realisation, I have described this science in this book and I offer it at the feet of the Lord for the benefit of humanity. I bow in gratitude and with devotion to the lotus feet of those gracious Guru-s who instructed me.

Vyas Deva

Gangottari, 1959 A.D. (2016 Vikram)

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