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YOGA
DARSHANA
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Elements of Yoga Philosophy What
is Philosophy? Philosophy
is love of Wisdom. It is the power that impels man to seek knowledge
about reality that goes beyond the appearances of everyday life. As such, it results in a form of
knowledge that penetrates the facts of ordinary life, enabling man to see
through, to see clearly. Hence
it is called Darshana, Vision or Outlook, that is to say that which is
perceived by seeing through, by seeing clearly and, above all, by seeing rightly. Practical application It is important to understand that Philosophy as
understood and practised in Yoga is not a purely
intellectual enterprise that has nothing to do with everyday life. Yoga is
not speculative but practical. Yoga Philosophy therefore seeks to go
beyond everyday thought so that it can see life in the right perspective.
Such a perspective is known as Sat Darshana, Right View
or Right Outlook, on the basis of which the Seeker may live his life in
harmony and unity with Truth. All the beliefs one holds in respect of life, the
World and oneself, are comprised in the term Darshana. Without Darshana man would
stand bereft of guidance, bereft of direction, bereft of Vision. Without it
he would be blind, lost and confounded. Darshana, therefore, is the guiding light,
the vision and the compass whereby man travels in the right direction on the
path of life. It enables man to distinguish between right and wrong. In
particular, it represents the intellectual power whereby man can separate
true from false views so that he is not tempted to follow false faiths.
Furthermore, it enables man to refute the views of aberrant systems and
convince their adherents to turn to the Right Faith. In short, Darshana is a
World-transforming force that has the capacity to create a better future for
the entire human race. Perception Perception or Sensory
Cognition (Pratyaksha) is the mental apprehension of
a sensory stimulus or sense-datum provided by the sense faculties, hearing, feeling
by touch, seeing, tasting and smelling.
Every
perception involves a Subject and an Object. The Subject
(Pramaataa or Pramaatri) is the underlying substratum of every experience. It
is that which experiences, or is aware of, a thing. The Object (Prameya) is that which is experienced by the
conscious subject as being within the latter's sphere of experience or
awareness and is of five kinds: sound, touch, colour,
flavour and odour. The
Subject, however, does not perceive the Object directly. It does so through
the Medium of the Mind (Manas) and its sensory faculties. The faculties of perception, which
convey the object's properties (colour, etc.) to
the mind; the mind itself which turns its attention to, selects and builds
these up into an image; the ego or personality whereby we relate to this
image as "mine"; and the intellect whereby we compare the image of
this object to that of others seen in the past, and whereby moreover we form
a judgement as to whether we should carry on
looking at this particular object or turn our attention to other things; in
short, what may be generally termed Mind
(Manas)
and its cognitive
processes, is the Means of Perception (Pramaana). The
Mind, therefore, constitutes the third element in the phenomenon of sensory
perception and is the Inner Instrument (Antar Karana) whereby we come into possession of knowledge about the object. The
final element that connects Subject and Object is the Subject's Perception or Awareness of the latter. As such, it is called Pramiti (that which is perceived or known in
relation to the perceived object). Pramiti is the Result
(Pramaana-Phala) produced by the cognitive processes
carried out by the mind and its faculties of perception, the Means. For
the sake of clarity, we may state the following with regard to the Object of
Perception. The Object has two
aspects: (1) the external physical object itself (Baahya-Artha) which is located outside the perceiver’s body-mind complex
and (2) the mental image or impression (Antara-Artha) the perceiver forms of the object in his mind, on the basis
of the data provided by the senses. As direct perception of any object,
without the intermediacy of the senses, is ordinarily impossible, the object
we are talking about is nothing but this mental image or sense-datum. For
example, when we are facing an object or sense-datum such as the colour blue, which is presented to the mind by the
senses, we first form in our mind an image thereof and then develop certain
mental concepts related to that image such as, “This is blue”, "I see
the colour blue" etc. Thus the mental image we
form in our mind of outer objects is the object-element or objective
factor of experience, technically called Prameya. In
consequence, every act of perception may be analysed
into four fundamental factors: 1. The Subject or perceiving
entity (Pramaata). 2. The Awareness or Knowledge
of a perceived object (Pramiti). 3. The Means of perception (Pramaana). 4. The Object of perception (Prameya). Forms of Knowledge There are six basic forms of knowledge: (1)
Indeterminate Knowledge, (2) Determinate Knowledge, (3) Recognition, (4)
Remembrance, (5) Imagination and (6) Doubt. 1. Indeterminate Knowledge (Nirvikalpa Jnaana) is the most important and the
foundation upon which all the other forms of knowledge rest. It is that which
is experienced in pure, immediate perception when the object is
presented to the mind for the very first time by the sensory faculties (of
hearing, feeling by touch, seeing, tasting and smelling). The object at this stage appears as a sense-datum
the Characteristics (Lakshana, e.g.,
time, space, form, class) of which are confined to itself
and not (or not yet) recognised as common to
anything else. Hence it is known as Svalakshana Aabhaasa, that is, self-characterised appearance. As such, it represents a
form of cognition that is absolutely free of thoughts (vikalpa)
and incapable of being expressed in words.
2. Determinate Knowledge (Savikalpa Jnaana) is the next stage in cognition when
the sense-datum is processed by the faculty of thinking and a judgment in
respect of it is formed, which is expressible in words, e.g., “This is blue”. 3. Recognition (Pratyabhijnaa) is the
identification of the sense-datum by a process of mental comparison of the
present and similar, past experiences. 4. Remembrance (Smrti) is
knowledge based on revived subconscious impressions of past experiences. It
comprises of three distinct aspects: (1) recollection, or selection and
putting together, of Subconscious Impressions (Samskaaras) left by the
object of a past experience, (2) association of the remembered object with
revived impressions of time and location, feeling of pleasure or pain, etc.,
and (3) comparison of the resultant image with that currently presented by
the senses. 5. Imagination (Utprekshaa) is knowledge based on
mind-created images and concepts of an object not presented to the senses. 6. Doubt (Samshaya) is the
cognition of conflicting notions with regard to the same object. It is an
incomplete or indecisive form of knowledge in which no final judgement has been reached. It is expressible by such
words as “It may be this or that”, etc. Valid forms of Knowledge Even a superficial analysis of the above forms of
knowledge will show that not all are valid in all circumstances. For example,
imagination or illusion, erroneous remembrance or perception, etc., cannot be
regarded as valid means of knowledge unless they correspond to real objective
facts. Yoga, therefore, admits three forms of Valid Knowledge
according to the means whereby they are produced: Perception, Reason and
Testimony. 1. Personal Experience (Anubhava): The first and most important form of
Knowledge. It represents knowledge acquired by a person directly, either (a)
through the senses (Pratyaksha, lit., what is
perceived with one's own eyes) or (b) by the extrasensory means, commonly
referred to as Intuition, Spiritual Intelligence or Insight (Pratibhaa). 2. Reason (Anumaana): Knowledge acquired by oneself through Logical
Inference or Careful,
Systematic Reasoning. Reason is of two kinds: (1) Inner Judgements
performed by a person in his own mind for the purpose of convincing himself (Svaarthaanumaana) and (2) Verbal or Articulated Argumentations for
convincing others (Paraarthaanumaana) who are doubtful, in error or
ignorant. 3. Testimony or
Tradition (Aagama): That form of
knowledge which is acquired neither directly nor internally but indirectly
and extraneously – from sources other than oneself. To this we may count
traditional customs and lore in general but, more specifically, scriptural
authority and the teachings of one’s Spiritual mentor, that is, Reliable
Testimony. All the above
constitute Valid Forms of Knowledge
and are known as Pramaa or Pramaana from the root “Maa”, to measure or assess the truth of an object,
statement, experience, etc. One of the most important criteria whereby the
above forms of Knowledge are established as valid is that there must be
concordance between them and observable fact. Thus the Validity (Pramaatva) or otherwise
of knowledge depends on concordance of subjective knowledge and objective
fact. The opposite of Valid Knowledge is Erroneous
Knowledge (Viparyaya), or the cognition of an object as other
than what it really is. Erroneous knowledge is produced by the attribution to
an object of characteristics that it does not possess. For example, the attribution of blueness to a red object seen in the dark,
of silverness to a piece of base metal, of
humanness to a shadow or tree stump, of divine authorship to a man-made
Scripture, etc. Logical Inference Sensation or sensory perception provides us with a
very basic picture of the things we perceive. On the basis of sense-data we
may observe, for example, that there is smoke on a hill in the distance.
Through the application of reasoning, however, we may infer that the smoke
presented to our senses is indicative of fire. Through reasoning, therefore,
we may determine not only that smoke is present on the hill but also why
there is smoke on the hill. An important form of logical reasoning is the Syllogism. When knowledge to the effect
that, for example, “all things that have smoke are fiery” is connected by the
mind with the observation that “this particular hill has smoke”, our
reason makes the inference that “this hill is fiery”. Moreover, an inference or conclusion may
first be arrived at intuitively and only reasoned out subsequently for the
sake of satisfying either oneself or others as to its soundness. Therefore, for the purpose of communicating our
finding to others, a classical Indian syllogism (1) first states what the
finding is, (2) then adduces the evidence in support of the finding and (3)
suggests an illustrative instance to show why the evidence should lead to the
stated finding. This then is the basic structure of the above
syllogism: 1 The hill is fiery (or has fire). 2 Because it has smoke. 3 And all things that have smoke are fiery (or have
fire) as, for example, a kitchen. Statement 1 is
the Conclusion (Nigamana) containing (a) the Subject
or thing about which the assertion is made (e.g. Hill), called “Paksha Pada” and (b) the Predicate or thing
asserted about the Subject (e.g. Fiery), called “Saadhya Pada”. Statement 2 is
the Minor Premiss (Hetu Vaakya) containing the Evidence
called, “Hetu Pada” or thing
connected to the Subject (e.g. Smoke) that entitles us to make
the stated assertion. Statement 3 is
the Major Premiss (Saadhya Vaakya) containing the universally observable,
inseparable connection between the Evidence (Smoke) and the Predicate (Fiery)
on the basis of which the presence of Evidence in the Subject (Smoke in Hill)
is acceptable as proof for the assertion (Fiery). The normal expression, of course, would be, “There
is Fire on the Hill”. In logical and philosophical discussion, however, a
more artificial formula, such as (a) “The Hill has Fieriness” or (b) “There
is Fieriness in the Hill”, is often preferred to stress the fact that the
subject (hill) is the possessor of a particular property (fieriness)
as in example (a) or that the subject is the substratum or locus
in which the property occurs, as in example (b). Thus
the Saadhya or thing to be proved (e.g. Fieriness)
is correctly deduced from the Saadhana or Hetu that is, Evidence or Proof (e.g. Smoke). If we
make the appropriate substitutions for the terms in it, the same formula may
be applied to test any assertion made in respect of a given subject. An Indian syllogism can contain as many as five or
even ten such statements the main function of which is to convince the
interlocutor. As already observed by ancient writers, however, the above
three are sufficient for logical purposes. In addition to this, classical texts enumerate
certain conditions that must be met in order for an inference to be valid:
(1) the Hetu must be present in the Paksha and in all other known objects that
share the same Saadhya, (2) the Hetu must be absent in any object that does not
possess the Saadhya, (3) the inference must
not be contradicted by either Perception or Testimony and (4) the Hetu must not be capable of leading to an
inference in the opposite way. The striking similarity between syllogistic
argumentation and legal proceedings such as submitting a claim to a court of
law, presenting the evidence, securing a judgement
in concordance with the claim, etc., demonstrates that Indian Logic (Tarka-Shaastra) has always
been practical. Indeed, Indian philosophers have never taken an interest in
purely theoretical logic but in logic that has practical application. As a judge or plaintiff is concerned with
establishing the truth in a court of law, so the Indian philosopher is
concerned with establishing the truth of scriptural law, religious teaching
or Spiritual experience. This is why, in the Sanskrit language, Nyaaya-Shaastra may mean both the Science or
Philosophy of Law and the Science of Logic. Thus all logical and
philosophical effort is for the establishment of Dharma (Spiritual Law and Order) upon which
the welfare of man ultimately depends. When Ancient Indian thinkers retired to forests
and mountain caves to ponder on the truth, they did so for the good of all
men. Having found what they believed to be the truth, they would return to
villages and towns and proclaim the truth for the benefit of all. Cause and Effect An important element in understanding life is the
understanding of what is described as “Causality” or “Cause-and-Effect
Relation” (Kaarya-Kaarana-Sambandha). This
involves a combination of sensation and reasoning. A thing that is produced is called “Effect”
or “Kaarya”. That which produces or causes it
is called “Cause” or “Kaarana”. Depending on the role it plays in the production
of effect, Cause (Kaarana) may be divided into
three main categories: Material, Efficient and Instrumental.
(1) Material Cause or “Upaadaana Kaarana” consists of
the material or substance from which the effect is produced, (2) Efficient
Cause or “Nimitta Kaarana” is that by
the agency of which the effect is produced; and (3) Instrumental Cause or “Sahakaari Kaarana” is the means whereby the effect is
produced. For example, in the case where a Pot is produced
by a Potter, the Pot is the Effect (Kaarya); the
Clay from which the Pot is produced is the Material Cause (Upaadaana Kaarana); the Potter
himself is the Efficient Cause (Nimitta Kaarana); and the Potter’s Wheel, Stick, etc., together
represent the Instrumental Cause (Sahakaari Kaarana). Momentariness One of the best Classical Indian descriptions of
the phenomenon of perception is found in the writings of the great Kashmiri
Master, Abhinava Gupta (see Tantraaloka,
etc.). According to this view, perception takes place in the following
manner. When an external object is illumined by external light, it reflects
the latter in a modified way which makes an impression on the physical organ
called “eye”. This impression is received by the corresponding inner sense as
an undefined physical image. The self-luminous, conscious entity or Soul (Aatma), then illumines the image
by its own light of consciousness and the reflection thereof is cast back on
the Intellect (Buddhi). Up to this point perception
is indeterminate for, although the perceiver is aware that something has been
perceived, he is as yet unable to say what exactly the object of perception
is. Determinate perception begins with the following
phase of the process, when the Mind (Manas) selects
some points of perception out of the mass of sensations reflected on the
Intellect and builds them up into a particular object or sense-datum, for
example, the colour blue. This object is then
compared to impressions of similar objects perceived in the past and given a
definite shape and name. We are then able to form a concept in respect of the
object, such as, “This is the blue Sky”. What becomes evident is that the conscious entity
that perceives an object determinately has no direct contact with the latter.
What we really see in ordinary perception is not the external object (baahya-artha) itself but an internal, mental copy thereof
(antara-artha). Now, for this copy or inner mental object to be an
accurate representation of the external original, it must be recreated every
moment anew. Otherwise, we would be dealing with old, static pictures of
surrounding objects which would make it impossible for us to relate to the
world out there. By way of illustration, suppose that we decide to cross a
road on the basis of an image of it that has remained unchanged in our
consciousness for some time, while the road itself has been rendered impassable
due to a landslide or flood. The moment we attempt to carry out our
intention, we will fall into a ditch, drown in the high water or experience
some other unexpected inconvenience.
It follows from the above that the mental images,
or copies of external objects, we perceive in our mind must be freshly
created every moment (kshana). Perception,
therefore, must be admitted to be Momentary (Kshanika) and so are
all the mental processes associated with perception. This is known as the Doctrine
of Momentariness or Kshanika-Vaada which is
supported by Yogic experience. However, if the objects of perception along with
all the mental processes associated with these are momentary, there must be
something within us that is permanent by means of which momentary experiences
are held together so as to give the impression of continuity, and without
which no memory and no meaningful everyday activities would be possible. That
permanent something is the conscious Soul (Aatma)
who is aware of the changes taking place in the mind, body and external
objects and the various relations between them. The three Aspects of Man Applying what we have learned thus far to a
rational analysis of man, we may say that a human being consists of three
fundamental principles which are classified according to their nature and
function and briefly described as follows: Body, Mind, Soul. 1 Body (Sharira) is a person’s physical
structure consisting of gross or palpable matter such as skin, muscle, blood,
bone and brain. 2 Mind (Manas) is a person’s
non-material or psychological structure consisting of: Intellect or Reasoning
Faculty, Personality, Faculties of Perception and Action, etc. 3 Soul (Aatma) is man’s innermost
being and consists of Consciousness (Samvid). One of the principal characteristics of
Consciousness is the capacity of self-awareness (Vimarsha-Shakti).
Thus while neither Body nor Mind can be said to be aware of themselves or of
one another, Consciousness as the Soul of man is aware of both itself and of
Body and Mind as well as of all things surrounding these. Another essential characteristic of Consciousness
is its capacity to create (Kriya-Shakti). We
know that Consciousness creates thoughts, emotions and sensations such as in
dreams and imagination. We also know that complex things are produced by
things that are less complex. It is not unreasonable, therefore, to deduce
from the above that both Body and Mind which are
complex, are the creation of Consciousness which is simple. As the
materialist theory to the effect that the brain generates consciousness has
not been conclusively proven, the view that consciousness creates both mind
and matter must be regarded as logically tenable, as we shall presently
demonstrate. The only way man can acquire knowledge of material
objects is through the medium of the senses. Everything that is perceived by
the senses may be analysed into (1) Sound, (2)
Feeling by touch, (3) Colour, (4) Flavour and (5) Odour. These
primary sense perceptions are then organised by the
mind into objects according to certain patterns such as shape, feel, distance
or nearness in time and space, pleasantness or unpleasantness, etc., and a
resolve is taken to act in a certain way in relation to the object or objects
perceived. All these mental activities upon which life is
based presuppose Consciousness. There is, therefore, an inseparable
connection between Life and Consciousness that cannot be denied. There is no
evidence that Matter creates Consciousness. But we know that Consciousness
creates sense-data, that is, the constituent elements of Matter or Physical
Substance. The World as effect It is generally admitted that the World came into
being at a particular point in time as the effect or product of certain
material or Spiritual forces. Depending on the tradition in question, sacred
texts, logical and philosophical considerations and scientific findings may
be cited in support of this view. One of the traditional arguments is that
all things that are composite are the effect of that of which they are
composed. The World is composite, therefore it is an effect. And since all
effects have a cause, the World which is an effect (Kaarya),
too, must have a cause (Kaarana). Put somewhat differently, the objects that
constitute the World are evidently subject to origination, evolution or
change and destruction. It is legitimate to presume from this a time when the
World itself (as an aggregate of temporal objects) was non-existent. Indeed,
since it is generally admitted that the World came into being at a particular
point in time, it must also be admitted that the World was non-existent prior
to its coming into being. And what is non-existent cannot produce itself. It follows that the world is the product or effect
of something else and hence has a cause. The Cause of the World There is no example from real life to illustrate
or otherwise support the notion that a thing can be produced from nothing. If
the World was produced, as even materialist systems like Western science admit
it was, then it must have been produced from something. That something is the
Material Cause of the World. However, no material cause is known to produce
effect without the operation of an external agent. Clay, for example, does
not produce a pot without the agency of the potter,
trees do not sway without the agency of wind, etc. Therefore, in addition to
a Material Cause (Upaadaana Kaarana),
that is to say a primary substance from which it was created, the World must
have an Efficient Cause (Nimitta Kaarana) or Causal Agent, by the agency of which it was
produced. The Doctrine of Intelligent Design As the World is clearly constructed in an ordered
and intelligent manner, it is reasonable to assume that it was created by an
Intelligent Agent. If it is objected that the World is not similar to a
man-made thing such as a pot or a house and, therefore, no parallels may be
drawn in respect of authorship, the answer is that, firstly, a sophisticated
piece of machinery is not similar to a pot or house either yet it is
nonetheless man-made. It follows that even dissimilar effects can have a
similar cause. Secondly, while there is no direct evidence that
the World was created in the manner of a pot or house, there is no evidence
that it was not so created, either. In other words, there is no intrinsic
necessity for Universal Creation to be essentially different from known
instances of human creativity and it is unreasonable to insist that such a
necessity exists. Thirdly, if materialists fail to see any similarity
between the World and man-made objects, this may be due to a negative and
therefore defective view of the World on their part. If for some the World
bears no resemblance to any man-made artifacts, it does so for others.
Expressions such as “the vault of heaven”, “roof of the world”, “pillar of
the universe”, “lamp of the world”, “table-land”, “rain-bow”, “blanket of
snow”, “chain of events” all suggest a conscious or subconscious awareness of
the similarity of the World and man-made objects. Fourthly,
what is imperative to understand in this context is that when we compare a
man-made thing to the World, we are not talking about the physical action
involved in making a pot, building a house or creating a work of art. Rather,
we mean the intelligent thought processes leading to such action. After all,
when a man makes a pot, builds a house, etc., he does so according to a plan
or design he first conceives in his mind before setting to work. It is this
creative activity of human intelligence that is of the essence in
understanding the comparison of human with Divine creation. In particular, man does not create physical
objects like a pot or a house, only. Human intelligence also creates
thoughts, feelings and sensations including imagined or dreamt-up worlds. It is not unreasonable, therefore, to say
that the natural World might similarly have been imagined, dreamt-up,
projected or emanated by a higher Intelligence. This is the point of the Doctrine
of Intelligent Design or God-as-Cause Doctrine (Ishvara-Kaarana-Vaada)
in the Monistic Tradition of Shiva (Shivaadvaita) – which
must not be confused with the Intelligent-Design Theory of the Christians. Indeed, in Shivaadvaita
and related Hindu traditions it is not claimed that God created the World
like a pot-maker or bricklayer. As stated in the Scriptures (Shaastras) He created it like a Magician or Yogi, that
is, by the power of His Own Omnipotent Mind or Intelligence (see Shvetaashvatara Upanishad, Shiva Puraana,
Shiva-Drshti, Ishvara-Pratyabhijnaa Vimarshini, etc.). This is precisely why, in Yoga,
God is known by such titles as Supreme Yogi (Parama
Yogin) and Greatest Magician (Mahaa Maayin): because He
manifests the World from Himself, by the sheer power of His Spirit and
without the help of external causes. The possibility of such a Creative
Intelligence cannot be logically or scientifically denied. At any rate, the
objection involving dissimilarity between man-made objects and World does not
hold, for no one can dispute the similarity of man-made dream world and real
World. Moreover, it is a fact of practical observation
that, what is material and gross is made of what is immaterial and subtle.
For example, ice is made of water, water is made of air, air is made of atoms
and atoms are made of energy. Even the
human body, solid though it may appear, consists mostly of water which again
is reducible to air, atoms and, finally, energy in itself. In consequence, it
is not unreasonable to conclude that the Causal Entity responsible for the
creation of the World is (a) subtle or non-material, (b) simple or
non-complex and (c) intelligent. That which is
subtle and non-material, simple and intelligent, is Spirit (Aatman). This Spiritual Agent which is possessed of the
Powers of Intelligence and Action, must also be possessed
of Will. For we cannot assume that the Material Cause of the World willed
itself into producing the latter. After all, clay, for example, does not
resolve to become a pot but is made into the latter at the will, and by the
agency of, the pot-maker. What remains to be established is the nature of
the Material Cause of the World. In terms of creation, this is the main point
of disagreement between the traditions of the West and those of the East.
Eastern faiths teach that the Material World was produced out of the Creator,
the Supreme Intelligence, Himself. In contrast, Western faiths hold that the
World was created “out of nothing”. As Western (Abrahamic)
traditions believe that God is absolutely distinct and separate from all
other things, the Out-of-Nothing (“Ex-Nihilo”)
Theory of Creation becomes a necessity with them. However, since Nothing has no existence, it is absurd to claim that anything can be
produced from it. To illustrate the absurdities to which the
Out-of-Nothing Theory leads, Angels – which are demonstrably derived from the
Gods of non-Abrahamic religion and must be regarded
as their equivalent – are admitted to be Divine Powers whereby God governs
the World. To maintain that they are made of nothing is not only logically
untenable but also blasphemous. Yet instead of admitting such blatant
absurdities, Western faiths attempt to denigrate the traditions of the East
in order to impose their own aberrations on the human race. This is
unacceptable and must be opposed by all right-thinking people. Western religions themselves admit that, prior to
Creation, God alone existed. If the World was produced from something, it
must have been produced from God Himself, the Supreme Intelligence, for
nothing else existed. Furthermore, no religion disputes that God is
intelligent. Indeed, the Scriptures of the East (Upanishads, Puraanas)
clearly state that God IS Intelligence.
It is indisputable that Intelligence is a creative force as can be seen from
dreams, imagination, etc. If human intelligence can create thoughts, feelings
and sensations out of itself, there is no reason why the Supreme Intelligence
of God cannot similarly create the World out of itself. In consequence, it is reasonable to conclude that,
in the same way as the intelligence of man can create out of itself the
mental image of a work of art or some other object in accordance with its own
will, the Supreme Intelligence of God creates the World out of itself. The Identity of Consciousness and Universal
Energy If all that is composite is divisible and finite,
then what is not composite must be indivisible and infinite. Atoms are
divisible and finite. Therefore they must be capable of being broken down
into a more elementary substance into which they finally resolve. Just as
waves are divisible into drops of water which are nothing but the vast
expanse of water, called ocean, all physical things are divisible into atoms
which are but the infinite and indivisible Universal Energy (Shakti). The existence of an Infinite Universal Energy from
which all things are ultimately made, is logically tenable. Indeed, Western Science admits that
everything ultimately consists of Energy. However, we know that there is one thing that is
more subtle than the most subtle energy, namely, Consciousness (Samvid). If we
admit the existence of Universal Energy, why not Universal Consciousness? We
have already observed that Consciousness is a creative force or energy. And
if Consciousness is a creative force, then, at the highest level, Energy
could equally be a conscious force or Creative Consciousness. If the Universal Energy is infinite, Consciousness
cannot exist outside of it. But if Universal Energy is incomposite,
indivisible and one, Consciousness cannot exist within it either, except as
one and the same substance. Consciousness, therefore, must be exactly as
infinite, indivisible and one, that is, occupy the same space and possess the
same properties as the Universal Energy. In other words, the two must be
identical as one and the same Reality and Ultimate Cause of al created
things. Thus the Divine Universal Consciousness represents
the Efficient Cause
(Nimitta Kaarana) by the
agency of which the World is created. The Universal Energy or Power of God
represents the Material Cause (Upaadaana Kaarana)
out of which the World is created. God’s Universal Will is the Instrumental
Cause (Sahakaari Kaarana) or means
whereby the World is created. The World itself is the Effect (Kaarya). All this
is essentially One indivisible conscious Unity. In the final analysis,
therefore, God is Everything (from Efficient Cause to Effect). The World as Appearance If the objection is raised that a thing (for
example, Universal Consciousness) that resides in a plurality of individual things
cannot be spoken of as being indivisible and one, the answer is that it
depends on the relation of the universal entity to the particular
individuals. For example, if we filled various vessels with water from the
Sea, the water in each vessel would clearly be physically divided from both
the Sea and the remaining vessels by the material of the vessels, the space
between them, etc. In the case of Consciousness, however, no such division
is possible for the relation of the Universal Consciousness to its content
(the particulars) as well as of particulars to one another is one of
identity: everything that exists in Consciousness is nothing but
Consciousness and so is the division between particulars and universal. This
excludes the possibility of division in the absolute sense of the word. If
any division appears to occur in Consciousness, it is only apparent
and not ultimately real, just as a sand-hill that stands between two other
sand-hills forms as much a continuous link between the latter as a division. For this reason it has been said that the creation
of the World is ultimately an “appearance” (“maayaa”).
This, however, must not be taken to mean that the World is illusory or non-existent.
What is meant by “apparent” is not that the World is a figment of imagination
or has no existence (for it is perceived by the senses as having existence),
but that Consciousness does not as a result of manifesting the World
substantially become something else, just as gold when fashioned into a piece
of jewellery like earring or necklace does not
become something else but remains the same substance, that is, gold. Thus,
despite manifesting the World, Consciousness remains Consciousness. This fact
enables manifested things like man to return to their original state by means
of knowledge of their true, divine nature.
Moreover, in the same way as waves may be produced
on the surface of the Sea or thoughts may be produced in the Mind without the
unity of the material cause itself (Sea or Mind) being disturbed, so also
Consciousness which is Infinite remains an Indivisible Unity notwithstanding
its creation (or apparent manifestation) of the World. The above is established on the evidence of (1) Scripture
(Aagama), (2) Reason (Anumaana)
and (3) the Experience of Enlightened Yogis (Anubhava).
In contrast, the position of the Materialist or Dualist is less safe as it
excludes both Scriptural Testimony (Aagaama) and
Yogic Perception (Anubhava) from the process of
knowledge. It is therefore less complete, more open to error and less
convincing. Shiva-Darshana The Vision of Shiva (Shiva-Darshana) is that God
Alone Exists. ‘The man of knowledge realises,
“God is all”’ (Bhagavat Gitaa
8:19). This is the True Vision of Reality (Sat Darshana) which is
faultless, irrefutable and sublime. Indeed, as the Supreme Spirituality of
Unity, Yoga cannot accept anything less than Absolute Unity. God, therefore, the Supreme reality and Cause of
all causes, is in everything and everything is in God. For this reason it has
been said in the Shaastras: “He Who is One, has
become all this”, “All this is God”, “God sees (or conceives)
all this within Himself”, etc. – because He alone exists as the Only
Reality. As the Upanishads put it, “God is the Reality from Which all
beings are born, by Which when born they live and into Which, upon death,
they enter” (Taittiriya 3.1); “This World,
which is a mass of thought, is thought by Him (God) and in Him it disappears”
(Maitri 6.18).
Also, the Shiva Puraana: “All living
beings, past, present and future are born of God, flourish in Him and finally
merge into Him” (Umaasamhitaa 4:11). Shiva-Dharma If God, the Supreme Intelligence, alone exists as
we have demonstrated above, then His Supreme Intelligent Order that supports,
nourishes and preserves everything and by which all things come into
existence, endure for a while and finally perish, must pervade everything.
Therefore, the Order of the Supreme Reality is the Eternal World-Supporting
Law of Heaven (Sanaatana Dharma or Shiva-Dharma) whereby all created things
exist. The Vision of Yoga (Yoga Darshana)
is the reflection of the Supreme Eternal Law of Shiva. It is the Law whereby
all creatures live their life in obedience to Truth. As Truth is
All-Pervading so is the Order or Law whereby Truth governs all things. Life
is existence in harmony with Universal Law. All things that are good are such
by virtue of their harmony with the Supreme Goodness. Evil, on the other
hand, arises from opposition to what is Good. Evil, therefore, is unlawful,
untrue and ungood. Evil is just a temporary state of disharmony with
Truth. Like a wave that rises and subsides in the Ocean which remains
eternally still, evil arises in opposition to Truth, endures for a while and
finally resolves itself into the Ground from which it arose. A human being
cannot be evil for long. Even if a man were to give in to aberrant or deviant
thoughts, he would not get very far. Conflict with society, imprisonment,
insanity, illness and death will sooner or later put an end to his opposition
to Truth. Moreover, man’s own innate sense of Justice and longing for
Truth will see to it that he eventually comes to his senses either in
this life or the next. A person who opposes Universal Truth goes not only
against God but also against himself. In other words, it is a self-defeating
exercise in every sense. Individual evil, therefore, does not present
any major problems. Evil becomes dangerous, however, when more than one
person fall under the influence of evil and together conspire against
Goodness. For this reason, adherence to, and imposition of, Dharma or Law
of Truth, Unity and Goodness is a universal necessity in order to prevent
the collapse of Universal Order in a particular corner of the World. As
Sun and Sunlight are one, so God and His Law are One and the Same Entity.
Yoga, therefore, is not only Unity with God but also Unity with, and
adherence to, His Law. What becomes evident is that Yoga which is
the Vision of Unity with the Supreme (Shiva Darshana)
is not only a Spiritual System but also a Legal System that aims at
attaining not only Spiritual Union with God but also, and above all, Material
and Mental Adherence to His Law. For while the former is the Ultimate
Goal, it cannot be achieved without the latter. The Ten Laws of Yoga The Ten Fundamental Laws or Legal
Principles of Yoga-Dharma are the rules of conduct necessary not only
for the attainment of Spiritual Unity with God but also for the upholding of
Universal Law and Order on Earth. They are as follows. 1. Satya or
Truthfulness is the avoidance of actions, mental, oral or physical, that
deviate from Truth (Shiva) and His Law (Shiva-Dharma) and the absolute
adherence thereto. It must be noted
that some texts place Truthfulness after Non-Violence. This is evidently
incorrect as Adherence to Truth, Order and Justice must be the first and
highest principle of any system of law. Yogic Law, in particular, which is
the Law of Unity with Truth, must begin with Truth and end in Truth. It is indisputable, therefore, that Adherence to Truth
must be the first and highest law. 2. Ahimsaa or
Non-Violence is the refraining from harming others unless one is
justified in doing so. It is imperative to understand that the Law of Non-Violence
applies exclusively to the illegitimate use of force. Legitimate violence or
forceful action commited in self-defence or in defence of others
and for the upholding of Dharma is permitted and even obligatory under the
Law of Adherence to Truth as defined above. 3. Asteya or Not
Stealing is the refraining from taking things that rightfully belong to
others. 4. Dharmacharya or Right
Sexual Conduct is the refraining from improper sexual conduct such as
rape, adultery, homosexuality, intercourse with persons belonging to Non-Dharmic (Unlawful) faiths, etc. 5. Aparigraha or
Non-accumulation of Material Possessions is the refraining from accepting
or desiring anything except what is absolutely necessary. 6. Shaucha or Purity
is the regular cleansing of body and mind by means of water, prayers,
self-control, etc. 7. Santosha or
Contentment is the development of an inner attitude of satisfaction with
what one has and what comes to one without undue effort. 8. Tapas or
Endurance is the ability of observing silence and stillness, of enduring
cold, heat, thirst, hunger and pain, overcoming fear and other unpleasant or
negative sensations and hardships, etc. 9. Svaadhyaaya or Study
of the Scriptures is the reading, listening to and repeating or reciting
of sacred texts that expound the teachings of Yoga-Dharma, such as the Shiva
Rahasya, Shiva Puraana,
Upanishads and Vedas. 10. Ishvara-Pujana or
Worship of God is the expressing of respect and devotion for Truth
(Shiva) in thought, word and deed, such as praising Him, remembering His Name
and bowing down in obeisance to Him or His Sacred Image, Symbol (Lingam) or
Idol (Murti). The above are known as the Yamas
and Niyamas or Prohibitions and Obligations
of Yoga-Dharma which are to be realised
through the Five Means of (1) constant practice, (2) faith, (3) confidence, (4) strength of purpose and execution, and (5)
wisdom. For reasons of convenience the Ten Laws
have been condensed into the Five Duties of Yoga: (1)
Declaration of Faith or uttering the words “Shiva (the Supreme Goodness) is
the Highest Truth and Yoga is the Path that leads to Him”, (2) Remembrance of
the Holy Name by repeating the mantra “Om Namah Shivaaya” (Devotion to
Shiva), (3) Charity or annual donation of part of one’s income to temples,
Yoga schools and other Dharmic institutions for the
purpose of helping the poor and promoting authentic Spiritual culture, (4)
Fasting on Shri Mahaa Shivaraatri (The Holy Night of Shiva) – which may be done
either annually or monthly on New Moon’s Eve – and (5) Pilgrimage to the Holy
places of Yoga such as Mount Kailasa, Somanaatha, Pashupatinaatha,
and others. The Five Duties of Yoga are the essence of the
Universal Law of Unity (Yoga-Dharma) whereby Unity, Harmony, Goodness and
Justice on Earth are upheld. They therefore represent the minimum
requirement for man to live a life of Unity with the Divine and with his
fellow men. Those who wish to have a deeper experience of the
Truth of Yoga must follow the Noble Eightfold Path of Yoga (Yoga-Ashtanga) consisting of (1) Yama, (2) Niyama (which
together constitute the Ten Laws described above), (3) Yogic
Postures, (4) Breathing Exercises, (5) Detachment, (6)
Concentration, (7) Meditation and (8) Inner Absorption (or Total
Immersion in Truth). What becomes evident is that Yoga begins with Truth
which is acknowledged in the First Duty of Yoga (Declaration of Faith) and
adhered to under the Laws of Yoga beginning with the First (Satya, the Law of Truthfulness and Justice) and ends in
the Supreme Truth which is attained in the last stages of Yoga through the
Practice of Total Immersion in Truth (Samaadhi). In consequence, the Practice of Yoga is a Legal
Obligation under Spiritual Law because it is the means whereby man
adheres to Divine Law and Order and the same is established and maintained on
Earth in obedience to Divine Will. Yoga therefore must be practised
by all human beings according to their physical, mental and Spiritual
capacity. The non-practice of Yoga is a Spiritual Crime and a Great Sin
punishable under the Spiritual Law of the Universe (Dharma). Dharma-Yuddha It is written in the Scriptures of Ancient India (Arthashaastra, etc.) that laws are not only for the establishment
and upholding of Dharma but also for the destruction of Adharma.
The upholding of Universal Law entails the
elimination of all things unlawful (Adharmic) and
their replacement with what is lawful (Dharmic). As
unlawful things represent errors, deviations and aberrations against Truth,
it is logical that they must be eliminated from the World. Wrong Belief,
Wrong Knowledge and Wrong Conduct must be replaced with Right Belief, Right
Knowledge and Right Conduct. In brief, what is Wrong must be replaced with
what is Right. Corruption, lawlessness, poverty, pollution, war,
disease, violence and crime are evils that arise from erroneous, disorderly
and unlawful thinking and false belief. They cannot be defeated unless and
until wrong thinking is defeated. Wrong Thinking (Mala-Mati) therefore is the Main Evil to be combated. An important Yogic Practice is Pratipaksha-Bhaavana
or Opposite Thinking. Whenever we encounter a wrong thought we must
vigorously oppose and completely replace it with a corresponding right
thought. However, people often speak and act automatically and without much
thinking, as a matter of habit. Opposing wrong thinking, therefore, is not
always sufficient. Sometimes it is necessary to apply the same method to
words and deeds, including by forceful means. The sum total of actions,
mental, verbal and physical carried out to this end, is called Dharma-Yuddha that is, Struggle
for Righteousness or Struggle for Dharma. This Sacred Struggle
is obligatory for all Followers of Yoga under the Law of Truthfulness (Satya) which is the First Law of Yoga-Dharma and is
above all other laws. It
is imperative to understand that, as the Spirituality of Unity and Harmony,
Yoga is the most inclusive and tolerant faith in the World. However, evil can
only be tolerated in small amounts. When it threatens to upset the balance of
the World Order or even take over the World, then it must be ruthlessly put
down and eradicated so that GOODNESS may once again prevail for the good of
all. The fact is that Western faiths have declared war
on the Holy Dharma, the Eternal Law of Unity and Goodness. Their leaders have
declared that Eastern faiths, including Yoga, are an “aberration” and an
“obstacle to Salvation”. We must respond by engaging their forces and defeating
them once and for all. This is the most important task of the 21st
century of the Western Era, the Era in which the forces of the West spawned
by the Abode of moral Darkness and Spiritual Death, where the Sun sets
instead of rising, are contaminating the World with their evil thoughts and
deeds. Do Westerners say that Allah is the only God? Our
answer is that Shiva is the God of Gods. Do they say that Jesus is the son of
God? We reply that In whatever way they attack us we shall attack
them in kind according to the Law of Equality and Justice until Truth has
been established and Falsehood utterly destroyed. For wise is not he who
gives in to delusion but he who stands up for the Truth. And Truth requires
firm action for its propagation and defence. Spreading the Flame of Dharma Just as it is in the nature of Fire to burn and in
the nature of the Sun to shine, so also it is in the nature of Truth to
illumine and guide the World. This Universal Guidance and Illumination is the
Supreme Manifestation of Goodness. Since all living things are manifestations of
Divine Light, like sparks from the Fire and rays from the Sun, it is their
duty to shine with knowledge divine and propagate the Truth of Yoga. Let each
and every Soul shine bright with knowledge of the Yoga Truth of Unity, each
according to his ability and means, and be a lamp and a guidance to those who
have not received Shiva’s Gift of Unity with the Supreme, that His Eternal
Truth may spread far and wide and enlighten the World with knowledge and
right guidance. Therefore,
it is not just a matter of liberating the Holy Land of India which is the
Abode of Righteousness on Earth, from the evil colonialist forces that are
enslaving and oppressing her, but of conquering the Western Lands of moral
Darkness and Spiritual Death and Decay for the Kingdom of Shiva that Total
Goodness may once again prevail. The Proof of Yoga If it is
natural for man to enjoy the goodness of material things, then it must be
even more natural for him to enjoy the Supreme Goodness and its Law. Indeed,
every Soul has the innate tendency to live in Unity with Divine Law and seek For the sake of Supreme Goodness, therefore, it is
time to give up a life of ease and comfort and take up a life of total
struggle which is the Life of Dharma for the defeat of Adharma. A true follower of Dharma must not be like a pile
of smoke that darkens the sky but like a bright flame that illumines the
World. It is better to be like a blazing flame even for a moment than a barely
burning fire which smolders for ever and gives nothing but smoke. That
Blazing Flame is the Ultimate Proof of the Inner Reality that burns in all
things that are real and true. It is the Fire that consumes the darkness of
ignorance and false beliefs and clarifies the World with its Clear Light of
Truth. The Flame of Dharma must burn up all other desires
and a firm resolve must be made to eradicate all things that are sinful and
wrong. Complete and unswerving commitment, dedication and devotion to the
Struggle for what is Right is the Supreme Proof of
Yoga and Unity with the Divine. It is a typical sign of the current spiritual and
moral degeneracy of man that the word “fanatic” which originally meant
“inspired or possessed by God” (from Latin “fanum”,
“temple”) has come to be seen as a term of abuse. However, the fact is that
there are a growing number of humans who have allowed themselves
to become possessed not by God but by evil. This total dedication to evil has
given them an unexpected advantage over ordinary men. Therefore, the fanatics
of evil can only be defeated by Fanatics of Goodness (Shiva-Dharmaviras). In consequence, he who wishes to do the
Command of Goodness and defeat all evil must become a Fanatic (Dharmavira) of the Supreme Truth Which is the Highest
Goodness. One must participate in the Holy Struggle in the Cause of Dharma
even if it entails giving up one’s own life. Acting
selflessly for the welfare of the World and working for the sake of God like
a servant for his master; doing good out of a sense of Duty; making the
vision of the Shaastras one’s own and always acting
according to their injunctions, is the very essence of spiritual life. Loving
God without obeying His Law and Command is self-contradictory and
hypocritical. It is a typical stratagem of the unenlightened and self-deluded
mind (ego) whereby it seeks to avoid full dedication and commitment to God
and His Truth, Goodness and Justice. Indeed, if we dedicate half of our heart to
Goodness, the other half will go to evil or remain inactive. This puts us at
a serious disadvantage in the righteous struggle against the followers of
evil who are wholly dedicated to their cause and whose numbers are steadily
swollen by new arrivals from the ranks of the ignorant and confused masses.
Therefore, wholehearted devotion to Goodness is the only Right Way (Sat Marga). Man must
completely give his Soul to Goodness so that evil can find no scope. Being a
Fanatic of Shiva and One Who Is Totally Possessed by Him is the only way for
a Yogi who is a Devotee of Goodness and a Follower of Total Unity with the
Supreme. The establishment of Total Goodness is the Goal of
a true Yogi and Total Dedication is the way to achieve the same. Acts of
Total Dedication are the Proof of Total Devotion and Complete Surrender to
the Supreme. “No man is equal to one who lays
down his life for the sake of God or His devotees” says the Shiva Mahaapuraana. Laying down one’s life in the Cause of
Goodness is the Supreme Proof and Supreme Practice (Parama Saadhana) of Yoga. Says illustrious Master Abhinava
Gupta: “The wise one understands that it is the Supreme Lord Himself Who is
the performer of all activities and Who acts through him. He therefore
surrenders all his activities to the Lord and engages in action for the sake
of others as if he were at war (that is, like a warrior in battle who fights
fearlessly to the death as a matter of holy duty)” (Gitaartha
Samgraha, 3:30). Dharma is the Truth, the Light and the Vital
Strength whereby man lives his life, and the Supreme Gift that God has given
him. Man can only redeem himself by laying down his life in the Cause of
Dharma. This is the Supreme Sacrifice (Parama Balidaana) man owes to his Creator. It is the Highest
Duty of man whose fulfilment sanctifies and
glorifies his life and justifies his existence on Earth. This is the Supreme Prayer, the Supreme Meditation
and the highest form of Salvation that leads to the eradication of all evil,
sin and sorrow and makes man fit for the Blissful World of Shiva where there is
only Goodness and everything is right. The Victory Supreme The Truth that the Enlightened Yogis have
perceived in their meditations, that the Sages have discovered in their
philosophical inquests and that God Himself has revealed in the Scriptures of
the East, is meant for the entire human race. This Truth is the Supreme Gift (Parama Prasaada) that God has
given us for the welfare of the World. Indeed, it is more than a Gift, it is
an Invitation by the Supreme Commander of the right-believing faithful, to
surrender and submit to His Divine Will so that the Holy Kingdom of Unity and
Goodness may be established on Earth and endure for all time. It is not a Gift that can be taken lightly or
rejected but a Special Gift that all creatures must accept. Its acceptance
implies the eradication of evil from the face of the Earth so that the Flame
of Truth that God has given man at the beginning of time and the Holy
Prophets of Dharma have taught and declared ever since, may shine again and
future generations may enjoy its light-giving rays. The
Law of Yoga which is the Path of Total Unity with the Supreme is to perform
all necessary actions required by a Dutiful Life while maintaining constant
awareness of the inner Flame of Consciousness that burns up all that is
wrong. Rudra, Bhairava, Mahaakaala, the
Blazing All-Consuming Sun of Reality, the Light of all lights and Cause of
all causes from Whom all things come and to Whom all things finally return,
Who creates all things out of Himself, Who brings an end to all things when
He pleases and Who is forever Undivided and One: He is the Supreme Lord, the
Only Reality and the Highest Truth of Yoga Whose praises all the Worlds
eternally sing. His devotees are the Stars that illumine the heavens, to Him belongs all that exists and the Supreme and Total Victory
shall be forever His. Seee also: - THE
TRUTH ABOUT CREATION |