Sadhana Pada 1

With burning desire reflect upon and understand the self, understand the sacred text and surrender all actions to God.

The kindling of the inner psychic fire that at once burns away all the impurities (coloring) and limitations of the mind-stuff, the study both of scriptural texts and one's own reaction to situations from moment to moment, and the meaningful, dynamic and devotional surrender to the indwelling omnipresence - these three simultaneously constitute active yoga, or practice of the indivisible unity.

Sadhana Pada 2

Meditate profoundly on becoming completely absorbed to reduce afflictions.

When it is clearly understood that the instant realization of cosmic oneness, which is yoga, is not the product of any effort, how can one "practice" such unity?
Surely, active yoga is taught not because such practice results in the realization of oneness. However, it can aid in the direction of one 's attention towards enlightenment, and away from the elements that cause mental turmoil, which, as a result of such turning away, are weakened.

Sadhana Pada 3

Afflictions causing disturbance are lack of spiritual awareness, misapprehension, ego, desire, passion, greed, hate, jealousy, attachment to life, fear, anxiety and sorrow.

The mind is restless because of the many unresolved problems. The elements that disturb mental equilibrium and thus generate psychic distress are:

ignorance of the truth concerning
(2) one's self or egotism which seems to be the obvious truth in ignorance, and the belief in the separative individuality,
(3&4) psychological and unnatural extension of attraction and repulsion which, as neurological phenomena are natural, and
5) blind clinging to the present physical "life", born of the ignorant division of timeless eternity into life and death.

Sadhana Pada 4

Some afflictions and their source remain hidden waiting to be awakened. This is due to a lack of spiritual awareness and ignorance. Others afflictions have bloomed and are fully active.

Obviously, ignorance of the truth of oneness (or indivisibility of cosmic intelligence) is the cause of all the other sources of psychic distress - whether these latter seem to be completely hidden or dormant, veiled or weak, or actively spread out, creating the notion that they are not related to spiritual ignorance, that they are independent of ignorance, and can, therefore, be dealt with by means other than self-knowledge.

Sadhana Pada 5

The need for pleasures and the source of suffering comes from identifying with that which is impure and not eternal. True self is pure and eternal.

Ignorance gives rise to a "knowledge" of ego-sense - an assumed fact of the non-existent ego-sense. It is only in a state of spiritual ignorance that one identifies or confuses that which is impermanent with that-which is eternal, that which is impure or colored with that which is pure and unconditioned, pain with joy, and the unmodified consciousness (Self) with thoughts and modifications which are not Self. Realization of the spiritual truth or enlightenment on the other hand enables the impermanent, etc., to be seen as such, and the permanent etc., to be seen as such.

Sadhana Pada 6

Perception and thought intertwine to create ego.

In cosmic consciousness all activities happen. Thus, for instance, seeing happens: the power of sight sees. However, when the consciousness fragmented by the shadow of ignorance identifies itself as the seer, there is the ego-sense.

Sadhana Pada 7

Pleasure is seductive and causes deep attachments.

Attraction (or mental conditioning or coloring) follows, rests in, and is just another term for, the erroneous evaluation of an object or experience as pleasure. Because of the mental coloring something looks attractive.

Sadhana Pada 8

Hatred and resentment are related to fear and suffering.

Similarly, repulsion (which is another phase of attraction) follows, abides in, and is just another term for, the erroneous classification of an object or experience as pain-giving. On the other hand, what the human mind in ignorance regards as attraction and repulsion exist in nature and are inherent, invariable and constant in the manifestation of cosmic intelligence (e.g., the magnetic polarity). In nature, however, there is neither the cloud of ignorance nor its consequent ego-sense, and hence the attraction and repulsion in nature are of an entirely different quality to that found in the human psyche.

Sadhana Pada 9

Even the wise and spiritually progressed have attachment to life.

Blind clinging to life is an inexplicable yet undeniable fact of life which is self-sustaining (since it is just another phase or face of ignorance) and is therefore found to be a dominant factor even in wise beings as long as the physical body which is the operative seat of ignorance exists. It is the operation of the power that preserves the physical sheath for the unfoldment of self-knowledge, combined with the habit of dependence on objective sources for enjoyment and sustenance and fear of losing them, and the inability to see other states of existence.

Sadhana Pada 10

For progress these afflictions and obstacles must be removed. No matter how small they may be.

These sources of psychic distress are subtle, and not to be confused with their gross expansion as likes and dislikes, habits (good and bad), vanity and such personality traits. However, these subtle sources of psychic distress can be dispelled by resolving each in its own cause (or by confronting each of them with its own true opposite).

Sadhana Pada 11

Meditation removes these disturbances.

Both when these elements of psychic distress are mere ripples on the surface of the mind-stuff and when they become gross and operative, they can be dispelled by contemplation.

Sadhana Pada 12

It may be possible to see the cause of suffering, but the karma may also be hidden, unrelated to time and the life being experienced.

All actions bear to the five-fold psychic disturbance or distress a mutual cause-and-effect relationship, thus sustaining a chain reaction. Hence, actions lead to afflictions (notions of ego-sense) which manifest in the obvious physical life as experience of pleasure, pain, etc., and also in the subtle mental states (likes and dislikes), here in this life span or in other not so obvious life-states and such afflictions (the ego-sense and ignorance) generate further actions. However, this need not forever be so; for from these effects the causes can be known, and the root-cause made inoperative.

Sadhana Pada 13

Our very being is rooted in karma. It affects the place of birth, quality of life and its span.

As long as the roots of these psychic disturbances exist generating their consequent actions, their expansion and fruition are inevitable. Their fruition takes place in different life-spans, perhaps in different species, and in diverse experiences. Such fruition is therefore an unmistakable pointer to the persistence of spiritual ignorance and its offspring which are the fountain-source of sorrow.

Sadhana Pada 14

We experience joy or suffering and vice or virtue as a result of Karma.

These experiences which are the results of virtue and vice are the sweet and bitter fruits (causing happiness and agony respectively) that are found all along the path of life.

Sadhana Pada 15

With awareness and wisdom of thought discrimination, rising impressions of distress, pain and suffering can suppressed before they manifest.

However, the wise (though their own mind is totally free of all sorrow) consider all experiences painful as they are all the fruits of the actions of ignorance. The very pleasures are accompanied by the painful realization that they are subject to change. Constant and violently painful craving for repetitive experience of pleasure in a vain attempt to cancel the change fills the interval with pain. All of this leaves an enduring impression on the mind, which (impression) creates the painful tendency to crave for the avoidance of pain which alone is therefore continuous. And, there is constant conflict in oneself as the psychological mood changes, with every change in the thought-form in the mind-stuff; and the conflict is sorrow.

Sadhana Pada 16

Then future suffering can also be prevented.

Yet, all is not lost. For, sorrow that has not yet "arrived", not yet reached the field of experience, can be avoided; unhappiness that has not yet befallen may be avoided, by avoiding psychic contact with it.

Sadhana Pada 17

Pain comes from the inability to separate true self from the illusory self.

How to avoid contact with the experience of pain? By understanding the structure of this experience. What is the structure of experience? The division or the polarization of experiencing into the experiencer and the experience, and the subsequent conjunction or contact of the subject and the object of the experiencing - and this can be avoided. Experiencing being the sole reality, the subject and the object are of identical nature, and thought is the dividing agent. Thought is of pain, pleasure, etc.; and thought experiences pain, pleasure, etc., by the psychological action of division and contact. The possibility of the avoidance of pain is because of the unity of the seer (experiencer) and the seen (experience), without a division.

Sadhana Pada 18

Light shines on nature revealing 3 qualities. Its ability to absorb and reflect light.
Its vibration and constant change and its shape and density. This and the elements
are perceived through the five senses, engaged with the five organs of action and
considered with the mind. Nature's pleasures can seduce the seer unless the seer
remains disengaged for the sake of liberation and freedom.

Such objects may even be of different kinds or categories: (1) they can be special -supernatural experiences, (2) they can be commonplace and routine experiences, (3) they may have distinguishing marks or characteristics, or (4) they may be subtle, without any distinguishing marks: and their qualities may be in different stages of development. Simply, the entire cosmos including the external world and the internal sensory system, is the object.

Sadhana Pada 19

It may or may not be apparent but nature's 3 qualities and all that is seen is in continual change. A greater intelligence may be seen in everything creating a perception of unity in all that is.

What is the object and how does it come into being? T he object of the experiencing is threefold in nature - (1) the light of intelligence, (2) dynamic activity, and (3) material existence. While the external cosmos is the object of the senses they themselves are regarded as the object of experiencing by the ignorant, both the external cosmos and the internal experiencer being indivisible from the experiencing. Yet, the "object" helps the intelligence to realize its true nature by intelligent experiencing, and thus be freed from ignorance.

Sadhana Pada 20

Awareness becomes pure when this perception of unity in nature is developed.

The truth concerning the seer (experiencer) is that there is only the ever-pure act of seeing (experiencing). Yet, there arises a polarization on account of which a concept (which then becomes the subject or the experiences) seems to experience (the reaction of the senses to the eternalized world - all such externalization being the result of the polarization and the consequent apparent movement in the subject). An apparently independent entity called experience therefore becomes the object.

Sadhana Pada 21

For this one reason all that is seen must be perceived by the true self.

The existence or the very meaning of the object is but the sum and substance of the subject's fragmentary experience, brought on by the ignorant polarization. This fragmentary experience is the contact with pain.

Sadhana Pada 22

Those who attain this perception of unity in nature are no longer bound to it. All others are.

To him who has attained fulfillment, when the (unreal nature of the polarization of experiencing is truly understood, the contact with pain ceases: the only way to avoid pain is never to be separated from it (as the experiencer)! Yet, the potentiality of polarization (separation) and the consequent contact with pain exist in other, ordinary circumstances. Hence, even an enlightened person may still experience pain when not in the total awareness of non-separation.

Sadhana Pada 23

Perception of unity in nature and the true self merge creating a force that frees us from the needs and bondage's of life. One becomes a master of ones self, no longer a slave to nature.

When the polarization of the experiencing has taken place, the subject's desire for awareness of its own nature and its own voluntary and involuntary powers of action causes or acts as a link or contact between the subject and the object (Here the "subject" is the fragmented concept of self, and the "object" is both the sense-experience and the external sense-object.)

Sadhana Pada 24

A lack of true awareness will keep us bound to the needs and cravings of nature.

Obviously, all this is due to the ignorance of the spiritual truth or oneness. Ignorance alone is the cause for the polarization the fictitious separation which is the sole cause for the desire to become aware of "another" and for the contact of "the other".

Sadhana Pada 25

By severing the bonds of nature and remaining in union one reaches absolute freedom and emancipation.

When that ignorance is dispelled, the polarization, (separation, division or fragmentation and the consequent conjunction or contact of the experiencer and the experience is rendered meaningless. It is given up. This is liberation for the seer who is pure experiencing or the undivided homogeneous consciousness, which alone existed. Liberation is not isolation nor independence from another, but union in the sense of non-division.

Sadhana Pada 26

One must continually separate truth from illusion.

Briefly, the constant unbroken awareness of this truth alone is the means to the ending of this ignorance and its retinue.

Sadhana Pada 27

There are seven aspects that must be practiced before we reach a state of absolute truth.

This awareness is keen, intense and operative even in the field of the first seven of the eight states or limbs of yoga-practice whose description follows: this practice should therefore not be a mechanical, unintelligent, dull routine.

Sadhana Pada 28

With devoted practice in these aspects of Yoga, impurities and obstacles are eliminated and true wisdom in its essence shines.

This awareness shines resplendent with the light of intelligence, when the inner psychic impurities that becloud the vision of truth have been eliminated by the intelligent practice of the "limbs" of yoga.

Sadhana Pada 29

These seven aspects are self restraint, universal laws, sacred posture, regulation of breath, control and restraint of the senses, concentration and meditation. With their practice comes the eighth aspect of Yoga. This is a state of being absolutely absorbed in the source of life.

Discipline, observances, posture, exercise of the life-force, introversion of attention, concentration, meditation and illumination (at-onement) are the eight limbs of yoga or the direct realization of oneness. Hence, these limbs should all be practiced together, intelligently, so that the impurities of all the physical, vital and psychological limbs maybe eliminated.

Sadhana Pada 30

In the practice of the first aspect the following is considered. Non-violence, honesty, non-stealing, celibacy, study of scripture and not possessing or consuming that which is unnecessary. These are universal laws.

When the light of intelligence or the awareness of the truth illumines the mind-stuff, psychological order comes to prevail which is manifest as the following articles of natural self-restraint or discipline: non-violence, perception of what is or truth, non-hoarding, an effortless movement of the total being in cosmic homogeneous essence, and non-covetousness. (The fourth article also specifically refers to continence or chastity.)

Sadhana Pada 31

This first aspect called Yama is unaffected by time, environment, class, and intelligence.

These articles of supreme (because effortless) self-restraint or order are universally invariable in everyone seeking enlightenment. They are compromised only when there is disharmony and contradiction between, for example, one's head - which seeks the order and one 's heart - which seeks the concomitant of disorder, viz., pleasure. They are not affected or modified by distinctions of birth (class, tribal, etc.), nationality or geography, epoch, (ancient, modern, etc.) or of circumstances (profession, life-style, contingencies, etc.).

Sadhana Pada 32

The second aspect is Niyama. This is Cleanliness and purity, contentment, deep spiritual faith, spiritual practice and surrender to god.

Sadhana Pada 33

Reflect upon the positive aspect of existence to remove the negative.

When distracted by wayward or pervert rationalization, suitable counter-measures should be adopted to keep away or remove such obstacles, especially by the contemplation of the other point of view.

Sadhana Pada 34

Violence in thought, word or action, desire, greed, lust and anger, illusion, obsession,
suffering and fear all rise from ignorance and lack of true intellectual awareness.
They may affect us intensely, mildly or somewhere in-between and will continue to
do this until intervention takes place. Then positive uplifting states can be felt.

Wayward or pervert reasoning is often indulged in to nationalize violence etc., whether such violence etc., are direct personal actions, or indirectly caused, or merely witnessed or acquiesced in. These can be mild, moderate or grave transgressions. However, they have greed, hate and stupidity as their antecedents, and they yield the bitter fruits of endless sorrow, and ever-deepening darkness of ignorance - such contemplation is the effective counter-measure. (Or, hence the need for suitable counter-measure.)

Sadhana Pada 35

When violence and hate are removed from within the practitioner there is a passiveness that influences others to desert hostility in their presence.

When there is natural firmness in non-violence all hostility comes to an end in its very presence. Conflict ceases in such a mind.

Sadhana Pada 36

When pure truth is developed ones words become highly potent and influential. Words manifest into reality.

Then there is firm grounding in the perception of what is, or of truth, it is seen that an action and reaction, seed and its fruits, or cause and result, are related to each other; and the clear vision of intelligence becomes directly aware of this relationship. (Or, one ' s words are fruitful.)

Sadhana Pada 37

All that is needed will come when one does not take that which is not essential or that which is not theirs to take.

When the intelligence firmly rejects the desire to hoard, and when thus there is natural firmness in non-hoarding, even precious gems stand in front of the yogi, unable to deflect him.

Sadhana Pada 38

Remaining in celibacy allows one to gain energy and vitality.

No effort is involved in living or acting in itself -effort implies disorderly movement of energy in several directions as lust, anger, greed, etc. Hence, when the whole being moves effortlessly in the cosmic homogeneous essence, and thus there is movement of energy in a single direction, which is really non-movement, there is great conservation of energy. It is not dissipated in diverse sensual and psychic activities. The worst dissipation of energy is sexuality. I fence the yogi is wedded to chastity in thought, word and deed, which he care fully preserves through the practice of yoga postures, pranayama, right diet, contemplation, holy company, and prayer. Effortless chastity promotes energy.

Sadhana Pada 39

Non attachment allows peace and time for contemplation. Knowledge and clarity of self stemming back to birth is found.

When the inner light of intelligence illumines the state of mind that has firmly rejected all greed and there is contentment with what life brings unsolicited, there arises knowledge of the mysteries of life and its why and how.

Sadhana Pada 40

Purity in body and self must be maintained. This may include non-contact with those that hinder this purity.

The habit of cleanliness, if it is not mechanical and ritualistic but intelligent with an understanding of the nature of decaying physical organism, reveals the impure nature of the physical body: and, there arises disgust for the body and a disinclination for contact with those of others.

Sadhana Pada 41

The ability to perceive ones true self manifests further when the senses are controlled and the mind and consciousness reach purity. The practitioner becomes filled with joy.

And, such a habit of cleanliness also leads to the purification of the whole substance, peace and basic goodness of mind, one-pointedness, mastery over the senses, as also the ability (and the qualification) to attain self-knowledge .

Sadhana Pada 42

A deeper happiness in gained when the practitioner is content.

From contentment there flows the most excellent happiness and delight.

Sadhana Pada 43

Burning zeal and faith in practice removes impurities and enables the practitioner to gain the power necessary to control the senses.

The inner psychic fire destroys all impurities of the heart and mind, and brings about the health, sanity, wholeness or perfection of the physical and vital being (the inner senses).

Sadhana Pada 44

Self study and reflection on a desired deity brings one into union.

By study (not necessarily nor exclusively) of scriptures, and of oneself the consciousness is united with the desired or loved divinity. This divinity may well be a "luminous" internal transmutation-experience or its externalized psychic manifestation, of Carl enlightened being".

Sadhana Pada 45

Absolute absorption in unity is accomplished though surrender to God.

Perfection in self-awareness instantly follows total, dynamic and intelligent surrender of the individual ego-sense (in the sense of the realization of its unreal nature) or the merging of it in the indwelling omnipresence (in the sense of the direct realization He falsity of the "me", the ego-sense, and therefore the sole reality of the indwelling omnipresence) .

Sadhana Pada 46

Happiness, steadiness and firmness must be felt in the sacred postures.

The posture of the body during the practice of contemplation and at other times, as also the posture of the mind (or attitude to life) Should be firm and pleasant.

Sadhana Pada 47

Passiveness is necessary for endurance when this infinite art of form is practiced.

Such a posture can be attained (1) by the abandonment of effort and the non-use of will, and (2) by the continuous awareness of the infinite eternal existence.

Sadhana Pada 48

Then conflictions and disturbances cease.

Then follows immunity from the onslaughts of the pairs of inseparable opposites - like pain and pleasure, heat and cold, success and failure, honor and dishonor.

Sadhana Pada 49

With this mastered one then begins vital breath exercise to control energy flow.
Retentions and motions of inhalations and exhalations are involved.

Simultaneously, the interruption find reversal (and therefore the balancing) of the flow of inhalation and exhalation, of the positive (life-promoting) energy and the negative (decay-promoting) energy, constitutes the regulation of the life-force which is then experienced as the totality of all its functional aspects previously and ignorantly viewed as the building up and the breaking down opposed to each other.

Sadhana Pada 50

The 3 parts: inhalation, exhalation and the retentions are observed, the time is measured, and carefully lengthened.

Different techniques involve holding the breath within (after inhalation), or without (after exhalation), or the suspension of the breath, with conscious effort. There are different types, too, some prolonged, some subtle (and short) - different also in regard to the place where the breath is held, the duration of the retention, and the number of times it is practiced.

Sadhana Pada 51

Breath becomes stable, rhythmic and natural.

There is a fourth type which is the spontaneous suspension of breath, while minutely observing something external or internal.

Sadhana Pada 52

Then that which covers the light is destroyed.

Then, the veil of psychic impurity and spiritual ignorance that covers the inner light is thinned and rent asunder.

Sadhana Pada 53

The mind becomes capable of concentration.

And, the mind attains the ability to concentrate, to focus its attention.

Sadhana Pada 54

One then draws inwards removing oneself from external and internal distractions. The senses will no longer obstruct one from the path.

There is psychological freedom when the senses function spontaneously in complete harmony with the inherent intelligence (without thought - or will-interference ) without being drawn into contact with their objects by cravings or false evaluations. This freedom is the fountain-source of energy since in it there is effortless (and therefore non-)movement of the energy.

Sadhana Pada 55

Then the highest level of controlling the senses is achieved.

With such an abundance of energy it follows that there is complete mastery (in the sense of ever-vigilant understanding) over the senses, as all psychological conflicts and confused movements of thought and energy cease, and the senses function intelligently without disorder and disharmony, inhibitions and excitation.