The Holy Science - Paramguruji maharaj Babaji smiled and honoring Sri Yukteswar Giri with the title of Swami, imposed on him the task of this book.
All creatures, from the highest to the lowest in the link of creation, are found eager to realize three things: Existence, Conciousness, and Bliss.
No man can overcome the influence of time except him who, blessed with pure love, the heavenly gift of nature, becomes divine; being baptized in the sacred stream Pranava (the holy Aum vibration), he comprehends the Kingdom of God.
The Gospel
1.1. The Eternal Father, God, Swami Parambrahma, is the only Real Substance, Sat, and is all in all in the universe.
1.2. In It (Parambrahma) is the origin of all knowledge and love, the root of all power and joy.
1.3. Parambrahma causes creation, inert Nature (Prakriti), to emerge. From Aum (Pranava, the Word, the manifestation of the Omnipotent Force), come Kala, Time; Desa, Space; and Anu, the Atom (the vibratory structure of creation).
1.4. The cause of creation is Anu or the Atoms. En masse they are called Maya or the Lord's illusory power; each individual Anu is called Avidya, Ignorance.
1.6. The Atom, under the influence of Chit (universal knowledge) forms the Chitta or the calm state of mind, which when spiritualized is called Buddhi, Intelligence. Its opposite is Manas, Mind, in which lives the Jiva: the self with Ahamkara, Ego, the idea of separate existence.
1.7-10. Chitta, the spiritualized Atom, in which Ahamkara (the idea of separate existence of Self) appears, has five manifestations (aura electricities). They (the five aura electricities) constitute the causal body of Purusha. The five electricities, Pancha Tattwa, from their three attributes, Gunas—Sattwa (positive), Rajas (neutralizing), and Tamas (negative)—produce Jnanandriyas (organs of sense), Karmendriyas (organs of action), and Tanmatras (objects of sense). These fifteen attributes plus Mind and Intelligence constitute the seventeen "fine limbs" of the subtle body, the Lingasarira.
1.13. This universe is differentiated into fourteen spheres, seven Swargas and seven Patalas.
1.14. Purusha is covered by five koshas or sheaths.(Anandamaya kosha, Jnanamaya kosha, Manomaya kosha, Pranamaya kosha, Annamaya kosha)
1.15-16. Just as the objects seen in our dreams are found, when we awake, to be insubstantial, so our waking perceptions are likewise unreal—a matter of inference only.
1.17. What is needed is a Guru, a Savior, who will awaken us to Bhakti (devotion) and to perceptions of Truth.
1.18. Emancipation (Kaivalya) is obtained when one realizes the oneness of his Self with the Universal Self, the Supreme Reality.
The Goal
2.1. Hence there is desire for emancipation.
2.2. Liberation is stabilization of Purusha (jiva, soul) in its real Self.
2.3. Then there is cessation of all pain and the attainment of the ultimate aim (true fulfillment, God realization).
2.4. Otherwise, birth after birth, man experiences the misery of unfulfilled desires.
2.5-6. Troubles are born from Avidya, Ignorance. Ignorance is the perception of the nonexistent, and the nonperception of the Existent.
2.7-12. Avidya, Ignorance, having the twofold power of polarity, manifests as egoism, attachment, aversion, and (blind) tenacity.
The darkening power of Maya produces egoism and (blind) tenacity; the polarity power of Maya produces attachment (attraction) and aversion (repulsion).
Egoism results from a lack of discrimination between the physical body and the real Self.
Tenacity is a result of natural conditioning (belief in Nature and her laws as final, instead of belief in the all-causative powers of the Soul).
Attachment means thirst for the objects of happiness.
Aversion means desire for the removal of the objects of unhappiness.
2.13. The root of pain is egoistic actions, which (being based on delusions) lead to misery.
2.14-15. Man's purpose is complete freedom from unhappiness.
Once he has banished all pain beyond possibility of return, he has attained the highest goal.
2.16-21. Existence, consciousness, and bliss are the three longings (of the human heart).
Ananda, bliss, is the contentment of heart attained by the ways and means suggested by the Savior, the Sat-Guru.
Chit, true consciousness, brings about the complete destruction of all troubles and the rise of all virtues.
Sat, existence, is attained by realization of the permanency of the soul.
These three qualities constitute the real nature
of man.
All desires being fulfilled, and all miseries removed, the achievement of Paramartha (the highest goal) is made.
2.22. All fulfillments of his nature attained, man is not merely a reflector of divine light but becomes actively united with Spirit. This state is Kaivalya, oneness.
The Procedure
3.1-4. Yajna, sacrifice, means penance (Tapas), deep study (Swadhyaya), and the practice of meditation on Aum (Brahmanidhana).
Penance is patience or evenmindedness in all conditions (equanimity amidst the essential dualities of Maya; cold and heat, pain and pleasure, etc.).
Swadhyaya consists of reading or hearing spiritual truth, pondering it, and forming a definite conception of it.
(Meditation on) Pranava, the divine sound of Aunt, is the only way to Brahman (Spirit), salvation.
3.5-6. Aum is heard through cultivation of Sraddha (heart's natural love), Virya (moral courage), Smriti (memory of one's divinity), and Samadhi (true concentration).
Sraddha is intensification of the heart's natural love.
3.7-8. Moral courage (Virya) arises from Sraddha, directing one's love toward the guru, and from affectionately following his instructions.
3.9-11. Moral courage is strengthened by observance of Yama (morality or self-control) and Niyama (religious rules).
Yama comprises noninjury to others, truthfulness, nonstealing, continence, and noncovetousness.
Niyama means purity of body and mind, contentment in all circumstances, and obedience (following the instructions of the guru).
3.12-18. Hence bondage disappears.
The eight bondages or snares are hatred, shame, fear, grief, condemnation, race prejudice, pride of family, and smugness.
(Removal of the eight bondages) leads to magnanimity of heart.
Thus one becomes fit to practice Asana, Pranayama, and Pratyahara; and to enjoy the householder's life (by fulfilling all one's desires and so getting rid of them).
Asana means a steady and pleasant posture of the body.
Pranayama means control over prana, life force.
Pratyahara means withdrawal of the senses from external objects.
3.19-22. Smriti, true conception, leads to knowledge of all creation.
Samadhi, true concentration, enables one to abandon individuality for universality.
Hence arises Samyama ("restraint" or overcoming the egoistic self), by which one experiences the Aum vibration that reveals God.
Thus the soul (is baptized) in Bhakti Yoga (devotion). This is the state of Divinity.
3.24. In the dark state of the heart, man harbors misconceptions (about everything). This state is a result of Avidya, Ignorance, and produces a Sudra (a man of the lowest caste). He can grasp only ideas of the physical world. This state of mind is prevalent in Kali Yuga, the Dark Age of a cycle.
3.25-26. Passing beyond the first stage in Brahma's plan, man strives for enlightenment and enters the natural Kshatriya (warrior) caste.
He is propelled (by evolutionary forces) to struggle (for truth). He seeks a guru and appreciates his divine counsel. Thus a Kshatriya becomes fit to dwell in the worlds of higher understanding.
3.27. The worlds or Lokas of creation are seven: Bhu, Bhuvar, Swar, Mahar, Jana, Tapo, and Satya. (This earth, and the "earthy" stage of man's consciousness, are called Bhuloka.)
3.28. Entering Bhuvarloka ("air" or "the world of becoming") man becomes a Dwija or "twice born." He comprehends the second portion of material creation—that of finer, subtler forces. This state of mind is prevalent in Dwapara Yuga.
3.29. In Swarloka ("heaven") man is fit to understand the mysteries of Chitta, the magnetic third portion of material creation. He becomes a Vipra (nearly perfect being). This state of mind is prevalent in Treta Yuga.
3.30. Through true repentance man reaches Maharloka (the "great world"). No longer subject to the influence of ignorance, Maya, he attains a clean heart. He enters the natural caste of the Brahmanas ("knowers of Brahma"). This state of mind is prevalent in Satya Yuga.
3.31-32. Not merely reflecting but manifesting Spiritual Light, man rises to Janaloka, the kingdom of God.
Then he passes into Tapoloka, the sphere of Kutastha Chaitanya.
Abandoning the vain idea of his separate existence, he enters Satyaloka, wherein he attains the state of final release or Kaivalya, oneness with Spirit.
In this way, when the heart becomes purified, it no longer merely reflects but manifests Spirit.
The Revelation
4.1-3. Adeptship is achieved by purification of man's three bodies. It is also attainable through the grace of the guru.
Purification comes through Nature, penance, and mantras.
Through Nature there is purification of dense matter (the physical body); through penance, purification of the fine matter (the subtle body); through mantras, purification of the mind.
4.4-5. Through the holy effect of the mantra, the Pranava or Aum sound becomes audible.
The sacred sound is heard in various ways, according to the devotee's stage of advancement (in purifying his heart).
4.6. One who cultivates the heart's natural love obtains the guidance of a guru, and starts his sadhana (path of spiritual discipline). He becomes a Pravartaka, an initiate.
4.7. By the practice of Yama and Niyama, the eight meannesses of the human heart disappear and virtue arises. Man thus becomes a Sadhaka, a true disciple, fit to attain salvation.
4.8. He progresses in godliness, hears the holy Aum sound, and becomes a Siddha, divine personage.
4.9. Then he perceives the manifestations of Spirit, and passes through the seven Patala Lokas (or centers in the spine), beholding the seven rishis.
4.10. Then, because of yoga knowledge and power, man obtains supremacy over the seven Swargas (heavens). He achieves salvation by dissolving the four original ideas (the "four manus" or primal thoughts by which creation sprang into being).
4.11. Being thus victorious over the powers of Darkness and Ignorance, man becomes one with God.
4.12. Knowledge of evolution, life, and dissolution thus leads to complete emancipation from the bonds of Maya, delusion. Beholding the self in the Supreme Self, man gains eternal freedom.
Conclusion
In the words of the illumined sage, Sankaracharya:
Life is always unsafe and unstable, like a drop of water on a lotus leaf. The company of a divine personage, even for a moment, can save and redeem us.
http://www.yogananda.com.au/hs/holy_science10.html
All creatures, from the highest to the lowest in the link of creation, are found eager to realize three things: Existence, Conciousness, and Bliss.
No man can overcome the influence of time except him who, blessed with pure love, the heavenly gift of nature, becomes divine; being baptized in the sacred stream Pranava (the holy Aum vibration), he comprehends the Kingdom of God.
The Gospel
1.1. The Eternal Father, God, Swami Parambrahma, is the only Real Substance, Sat, and is all in all in the universe.
1.2. In It (Parambrahma) is the origin of all knowledge and love, the root of all power and joy.
1.3. Parambrahma causes creation, inert Nature (Prakriti), to emerge. From Aum (Pranava, the Word, the manifestation of the Omnipotent Force), come Kala, Time; Desa, Space; and Anu, the Atom (the vibratory structure of creation).
1.4. The cause of creation is Anu or the Atoms. En masse they are called Maya or the Lord's illusory power; each individual Anu is called Avidya, Ignorance.
1.6. The Atom, under the influence of Chit (universal knowledge) forms the Chitta or the calm state of mind, which when spiritualized is called Buddhi, Intelligence. Its opposite is Manas, Mind, in which lives the Jiva: the self with Ahamkara, Ego, the idea of separate existence.
1.7-10. Chitta, the spiritualized Atom, in which Ahamkara (the idea of separate existence of Self) appears, has five manifestations (aura electricities). They (the five aura electricities) constitute the causal body of Purusha. The five electricities, Pancha Tattwa, from their three attributes, Gunas—Sattwa (positive), Rajas (neutralizing), and Tamas (negative)—produce Jnanandriyas (organs of sense), Karmendriyas (organs of action), and Tanmatras (objects of sense). These fifteen attributes plus Mind and Intelligence constitute the seventeen "fine limbs" of the subtle body, the Lingasarira.
1.13. This universe is differentiated into fourteen spheres, seven Swargas and seven Patalas.
1.14. Purusha is covered by five koshas or sheaths.(Anandamaya kosha, Jnanamaya kosha, Manomaya kosha, Pranamaya kosha, Annamaya kosha)
1.15-16. Just as the objects seen in our dreams are found, when we awake, to be insubstantial, so our waking perceptions are likewise unreal—a matter of inference only.
1.17. What is needed is a Guru, a Savior, who will awaken us to Bhakti (devotion) and to perceptions of Truth.
1.18. Emancipation (Kaivalya) is obtained when one realizes the oneness of his Self with the Universal Self, the Supreme Reality.
The Goal
2.1. Hence there is desire for emancipation.
2.2. Liberation is stabilization of Purusha (jiva, soul) in its real Self.
2.3. Then there is cessation of all pain and the attainment of the ultimate aim (true fulfillment, God realization).
2.4. Otherwise, birth after birth, man experiences the misery of unfulfilled desires.
2.5-6. Troubles are born from Avidya, Ignorance. Ignorance is the perception of the nonexistent, and the nonperception of the Existent.
2.7-12. Avidya, Ignorance, having the twofold power of polarity, manifests as egoism, attachment, aversion, and (blind) tenacity.
The darkening power of Maya produces egoism and (blind) tenacity; the polarity power of Maya produces attachment (attraction) and aversion (repulsion).
Egoism results from a lack of discrimination between the physical body and the real Self.
Tenacity is a result of natural conditioning (belief in Nature and her laws as final, instead of belief in the all-causative powers of the Soul).
Attachment means thirst for the objects of happiness.
Aversion means desire for the removal of the objects of unhappiness.
2.13. The root of pain is egoistic actions, which (being based on delusions) lead to misery.
2.14-15. Man's purpose is complete freedom from unhappiness.
Once he has banished all pain beyond possibility of return, he has attained the highest goal.
2.16-21. Existence, consciousness, and bliss are the three longings (of the human heart).
Ananda, bliss, is the contentment of heart attained by the ways and means suggested by the Savior, the Sat-Guru.
Chit, true consciousness, brings about the complete destruction of all troubles and the rise of all virtues.
Sat, existence, is attained by realization of the permanency of the soul.
These three qualities constitute the real nature
of man.
All desires being fulfilled, and all miseries removed, the achievement of Paramartha (the highest goal) is made.
2.22. All fulfillments of his nature attained, man is not merely a reflector of divine light but becomes actively united with Spirit. This state is Kaivalya, oneness.
The Procedure
3.1-4. Yajna, sacrifice, means penance (Tapas), deep study (Swadhyaya), and the practice of meditation on Aum (Brahmanidhana).
Penance is patience or evenmindedness in all conditions (equanimity amidst the essential dualities of Maya; cold and heat, pain and pleasure, etc.).
Swadhyaya consists of reading or hearing spiritual truth, pondering it, and forming a definite conception of it.
(Meditation on) Pranava, the divine sound of Aunt, is the only way to Brahman (Spirit), salvation.
3.5-6. Aum is heard through cultivation of Sraddha (heart's natural love), Virya (moral courage), Smriti (memory of one's divinity), and Samadhi (true concentration).
Sraddha is intensification of the heart's natural love.
3.7-8. Moral courage (Virya) arises from Sraddha, directing one's love toward the guru, and from affectionately following his instructions.
3.9-11. Moral courage is strengthened by observance of Yama (morality or self-control) and Niyama (religious rules).
Yama comprises noninjury to others, truthfulness, nonstealing, continence, and noncovetousness.
Niyama means purity of body and mind, contentment in all circumstances, and obedience (following the instructions of the guru).
3.12-18. Hence bondage disappears.
The eight bondages or snares are hatred, shame, fear, grief, condemnation, race prejudice, pride of family, and smugness.
(Removal of the eight bondages) leads to magnanimity of heart.
Thus one becomes fit to practice Asana, Pranayama, and Pratyahara; and to enjoy the householder's life (by fulfilling all one's desires and so getting rid of them).
Asana means a steady and pleasant posture of the body.
Pranayama means control over prana, life force.
Pratyahara means withdrawal of the senses from external objects.
3.19-22. Smriti, true conception, leads to knowledge of all creation.
Samadhi, true concentration, enables one to abandon individuality for universality.
Hence arises Samyama ("restraint" or overcoming the egoistic self), by which one experiences the Aum vibration that reveals God.
Thus the soul (is baptized) in Bhakti Yoga (devotion). This is the state of Divinity.
3.24. In the dark state of the heart, man harbors misconceptions (about everything). This state is a result of Avidya, Ignorance, and produces a Sudra (a man of the lowest caste). He can grasp only ideas of the physical world. This state of mind is prevalent in Kali Yuga, the Dark Age of a cycle.
3.25-26. Passing beyond the first stage in Brahma's plan, man strives for enlightenment and enters the natural Kshatriya (warrior) caste.
He is propelled (by evolutionary forces) to struggle (for truth). He seeks a guru and appreciates his divine counsel. Thus a Kshatriya becomes fit to dwell in the worlds of higher understanding.
3.27. The worlds or Lokas of creation are seven: Bhu, Bhuvar, Swar, Mahar, Jana, Tapo, and Satya. (This earth, and the "earthy" stage of man's consciousness, are called Bhuloka.)
3.28. Entering Bhuvarloka ("air" or "the world of becoming") man becomes a Dwija or "twice born." He comprehends the second portion of material creation—that of finer, subtler forces. This state of mind is prevalent in Dwapara Yuga.
3.29. In Swarloka ("heaven") man is fit to understand the mysteries of Chitta, the magnetic third portion of material creation. He becomes a Vipra (nearly perfect being). This state of mind is prevalent in Treta Yuga.
3.30. Through true repentance man reaches Maharloka (the "great world"). No longer subject to the influence of ignorance, Maya, he attains a clean heart. He enters the natural caste of the Brahmanas ("knowers of Brahma"). This state of mind is prevalent in Satya Yuga.
3.31-32. Not merely reflecting but manifesting Spiritual Light, man rises to Janaloka, the kingdom of God.
Then he passes into Tapoloka, the sphere of Kutastha Chaitanya.
Abandoning the vain idea of his separate existence, he enters Satyaloka, wherein he attains the state of final release or Kaivalya, oneness with Spirit.
In this way, when the heart becomes purified, it no longer merely reflects but manifests Spirit.
The Revelation
4.1-3. Adeptship is achieved by purification of man's three bodies. It is also attainable through the grace of the guru.
Purification comes through Nature, penance, and mantras.
Through Nature there is purification of dense matter (the physical body); through penance, purification of the fine matter (the subtle body); through mantras, purification of the mind.
4.4-5. Through the holy effect of the mantra, the Pranava or Aum sound becomes audible.
The sacred sound is heard in various ways, according to the devotee's stage of advancement (in purifying his heart).
4.6. One who cultivates the heart's natural love obtains the guidance of a guru, and starts his sadhana (path of spiritual discipline). He becomes a Pravartaka, an initiate.
4.7. By the practice of Yama and Niyama, the eight meannesses of the human heart disappear and virtue arises. Man thus becomes a Sadhaka, a true disciple, fit to attain salvation.
4.8. He progresses in godliness, hears the holy Aum sound, and becomes a Siddha, divine personage.
4.9. Then he perceives the manifestations of Spirit, and passes through the seven Patala Lokas (or centers in the spine), beholding the seven rishis.
4.10. Then, because of yoga knowledge and power, man obtains supremacy over the seven Swargas (heavens). He achieves salvation by dissolving the four original ideas (the "four manus" or primal thoughts by which creation sprang into being).
4.11. Being thus victorious over the powers of Darkness and Ignorance, man becomes one with God.
4.12. Knowledge of evolution, life, and dissolution thus leads to complete emancipation from the bonds of Maya, delusion. Beholding the self in the Supreme Self, man gains eternal freedom.
Conclusion
In the words of the illumined sage, Sankaracharya:
Life is always unsafe and unstable, like a drop of water on a lotus leaf. The company of a divine personage, even for a moment, can save and redeem us.
No comments:
Post a Comment
Be the first to comment!
Don't just read and walk away, Your Feedback Is Always Appreciated. I will try to reply to your queries as soon as time allows.
Note:
1. If your question is unrelated to this article, please use our Facebook Page Global Holistic Motivators.
2. Please always make use of your name in the comment box instead of anonymous so that i can respond to you through your name and don't make use of Names such as "Admin" or "ADMIN" if you want your Comment to be published.
3. Please do not spam, spam comments will be deleted immediately upon my review.
Regards,
Global Holistic Motivators' team
Back To Home