yoga, the fundamentals by dilip rajeev

7/25/2019 YOGA, THE FUNDAMENTALS BY DILIP RAJEEV

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YOGA, THE FUNDAMENTALS

389

SPEAK OF A SIMILAR

PHENOMENON

“ALL PRAISE IS TO THE

ONE”- RUMI



DILIP RAJEEV

390

“

I am neither Christian nor Jew, neither Magian nor Muslim,I am not from east or west, not from land or sea,

not from the shafts of nature nor from the spheres of the firmament,not of the earth, not of water, not of air, not of fire.

I am not from the highest heaven, not from this world,not from existence, not from being.

I am not from India, not from China, not from Bulgar, not fromSaqsin,

not from the realm of the two Iraqs, not from the land of Khurasan.I am not from the world, not from beyond,

not from heaven and not from hell.I am not from Adam, not from Eve, not from paradise and not from

Ridwan.My place is placeless, my trace is traceless,

no body, no soul, I am from the soul of souls .

I have chased out duality, lived the two worlds as one.One I seek, one I know, one I see, one I call.

HE is the first, HE is the last, HE is the outer,HE is the inner.

Beyond HE and HE IS, I know no other.I am drunk from the cup of love, the two worlds have escaped me.

I have no concern but carouse and rapture.If one day in my life I spend a moment without youfrom that hour and that time I would repent my life.If one day I am given a moment in solitude with you

I will trample the two worlds underfoot and dance forever.O Sun of Tabriz, I am so tipsy here in this world,

I have no tale to tell but tipsiness and rapture.

-RUMI




391

‘ “I am naught, HE is all; thereis no being but God's. “ This is

the extreme of humility and self-

abasement. ’ -RUMI



DILIP RAJEEV

392

“We are as the flute, and the music in us is fromthee;

we are as the mountain and the echo in us is fromthee.

We are as pieces of chess engaged in victory anddefeat:

our victory and defeat is from thee, O thou whosequalities are comely!

Who are we, O Thou soul of our souls,that we should remain in being beside thee?

We and our existences are really non-existence;

thou art the absolute Being which manifests theperishable.

We all are lions, but lions on a banner: because of the wind they are rushing onward

from moment to moment.

Their onward rush is visible, and the wind is




393

unseen:

may that which is unseen not fail from us!

Our wind whereby we are moved and our beingare of thy gift;

our whole existence is from thy bringing into

being.

- RUMI



DILIP RAJEEV

394

RUMI was a 13th-centuryPersian poet, jurist, Islamic

scholar, theologian, and Sufi

mystic.




395

KRISHNA IS POTRAYED,IN INDIAN LEGENDS,

AS THE LOVER OF

THE GOPIS ,THE ONE WHO MESMERIZES

THE MAIDENS WITH HIS

DIVINE FLUTE,

HE IS THOUGHT THE

DIVINE LOVER,THE STORY OF MIRA BAI,

DEPICTS DEVOTION

TOWARD THE LORD,IN THE FORM OF



DILIP RAJEEV

396

THEHIGHEST NATURED

DEVOTIONALLOVE,

IN INDIAN TRADITIONS,OFTEN,

WHEN A GIRL REACHESPUBERTY,

SHE WERE GIVEN A

NECKLACE WITH AN IMAGEOF KRISHNA,




397

THE IDEA WERE TOMAINTAIN THE PURITY OF

THE FEMININE,

AND THUS OF THE WORLD,THROUGH THE BONDING TO

THE ONE IDEAL.

AMONG THE FEMININE,LOVE TOWARD THE LORD,

THE ONE,

WORSHIP IN A FEELING OFLOVE,



DILIP RAJEEV

398

THUS THE UNION,

WITH THE ONE ,

IS FOUND THROUGHOUTINDIAN TRADITIONS,

THERE ARE LEGENDS OF

VIRTUOUS WOMEN,

PRACTICING ASCETISM ,

TO GAIN THE ONE AS

HUSBAND,




399

AND SO FORTH,

IN THE MOST ANCIENTINDIAN WRITINGS,



DILIP RAJEEV

400

POETRY ATTRIBUTED TOMIRA BAI SAYS,

“Mine is the lifter of mountains, thecowherd, and none other.

O sadhus! there is no other--I have seenthe whole world.

I left brothers, I left kindred, I left

all I had.

Sitting near the sadhus, I lost worldly shame.I looked at the devotees and I was one with

them; I looked at the world and wept.

With tears I watered love’s creeperand it took root.

I churned the milk, drew out the ghee

and threw away the whey.

Rana sent a cup of poison; I drank it




401

and stayed ecstatic.

Mira’s attachment is strong--what was tohappen has happened.

O friend, I cannot live without thedelightgiver.

Mother-in-law fights, my sister-in-lawteases,

The Rana remains angry.

They have a watchman sitting at the door,and a lock fastened on it.

Why should I give up my first love,the love of my former life?

None else pleases me.

Mirabai “

The word sadhu means sage; Rana is the family nameof her husband.

My Dark One has gone to an alien land.



DILIP RAJEEV

402

He has left me behind, he's never returned, he's never sentme a single word.

So I've stripped off my ornaments, jewels andadornments, cut my hair from my head.

And put on holy garments, all on his account, seekinghim in all four directions.

Mira: unless she meets the Dark One, her Lord, shedoesn't even want to live.

— Mira Bai, Translated by John Stratton Hawley

*STRIPPING OF ORNAMENTS AND ADORNMENTSWERE RITUAL FOR WIDOWS IN THOSE DAYS

After making me fall for you so hard, where are yougoing?

Until the day I see you, no repose: my life, like a fishwashed on shore, flails in agony.

For your sake I'll make myself a yogini, I'll hurl myself todeath on the saw of Kashi.

Mira's Lord is the clever Mountain Lifter, and I am his, aslave to his lotus feet.

— Mira Bai, Translated by John Stratton Hawley




403

Such legends

Are integrally part of the

Bhakti Yoga branch of yoga,

Which believes in DEVOTION toTHE LORD,

THE ONE,



DILIP RAJEEV

410

“Unthinkable, unmanifest,endless, imperishable, the

glorious lord of everything,

that from whom everything is born, the one cause of theuniverse, the one who

manifests the three world byhis thoughts, that Hari I

surrender to, the goal of great

souls.”– ARJUNA, THEPANDAVA GITA, AS TRANSLATED BY

SATYA CHAITANYA.




411

“the one who can beapproached through meritalone, that Vishnu, the onelord of all worlds, to him I

bow down.” – YUDHISHTIRA, THE

PANDAVA GITA, AS TRANSLATEDBY SATYA CHAITANYA.



DILIP RAJEEV

412

“If I were to go into lower births dragged down by theropes of time, if I were to be born as a bird or an insectwithout a kula 4 , even if Iwere to be born a hundred

times as a worm, Oh lord, thisis my heart’s constant prayer:May I, in all those births, have

unshakeable devotion toKeshava in my heart.”

-NAKULA, THE PANDAVA

GITA, AS TRANSLATED BY SATYA

CHAITANYA.




413

“This is the truth! This is thetruth! This is the truth! This

alone is the truth and nothing but the pure truth! There is …no God higher than Keshava.

-VYASA, THE PANDAVAGITA, AS TRANSLATED BY SATYA

CHAITANYA.



DILIP RAJEEV

414

“Oh lord, this is my prayer toyou: as I wander from birth to

birth in different species, in eachone of them, oh Achyuta, may I

have unshakeable devotion inyou. The unswerving love thatthe ignorant have for sensual

pleasures, may I have the samesteadfast love for you! May thatlove never leave my heart! May I

remember y ou constantly!”-PRAHLADA, THE PANDAVAGITA, AS TRANSLATED BY SATYA CHAITANYA.




415

THE TERMS ‘ACHYUTA

‘GOVINDA,’ ‘KESHAVA,’ ITHE ABOVE QUOTES, AREEPITHETS OF KRISHNA.



DILIP RAJEEV

416

“WHOEVER, INWHATEVER FORM

WORSHIPS,

WITH FAITH TOWORSHIP DESIRES,

WHOEVER, ON HIM,I GRANT

IMMOVABLE FAITH ”

-KRISHNA, VERSE 21,

CHAPTER 7,

THE BHAGAVAD GITA.




417

vitarka- vicāra-ānanda-asmi tā-rupa-anugamāt-

saṁprajñātaḥ 17 THE THOUGHTS, PROCESSED, IN

ALIGNMENT WITH THE SELFNATURE’S JOY FOUNTAINED,

IS THE KNOWLEDGE, IN UNIONWITH THE ONE.



DILIP RAJEEV

418

EVERY WAVE OFPERCEPTION,

THOUGHTS,

INNER VRITTIS,

ALL NEED BEDISSOLUTIONED,

BY THAT INNER STRONGSPRING,

IN ETERNAL NATURE,




419

TO THE ONE SOURCE,

THEN,

OUR PERCEPTION OF THE

WORLD,

IS DEEPER,

IN FUNDAMENTALPATTERNS ,

WE SEE THE WORLD EVOLVE,



DILIP RAJEEV

420

WITH

NO DELUSION, AND NO

IDENTIFICATION,WITH THE FORMS

THEMSELVES,

AND THE ONE WILL,THE ONE BEAM INSIDE,

THE ONE NATURE,GUIDES OUR PERCEPTION,




421

A SUTRA CAN HAVELAYERS OF MEANING,

vitarka

IS ATTRIBUTED THE MEANINGS

“Argument, reasoning, inference.” BY APTE,

IN ADDITION TO THE SENSES,“FANCY, THOUGHT, DOUBT.”

vicāra IS ATTRIBUTED THE MEANINGS

“Reflection, deliberation, thought .”



DILIP RAJEEV

422

BY APTE,

IN ADDITION TO THE SENSES,

“Examination, discussion,investigatio n.”

Ānanda IS JOY asmitā ISSELF rupa IS FORM -

anugamāt IS ‘TO MOVE

ALONG WITH’-

Anu as word, accordingto Apte indicates the




423

sense “along with”

The sense of the sound

“an” as in analogous, isIN ANU,

GAMA IS MOVEMENT,

saṁ

as a word-root has thesense, BONDED, WITH,



DILIP RAJEEV

424

TOGETHER,prajñātaḥ IS KNOWING,

THE INTERESTED READERMAY

EXPLORE FROM THE WORDTRANSLATIONS ABOVE,

HOW THE PHRASETRANSLATION I GIVE

EVOLVES,




425

IN A DEEP STATE OFBONDING,

TO THE ONE,

ALL PERCEPTION IS

REDUCED TO WILLMOVEMENT,

THE WORLD DOESN’TBOTHER US,

SO TO SPEAK,

WE PARTAKE OF IT,



DILIP RAJEEV

426

YET IT AFFECTS US NOT,

THE JOY FOUNTAIN IS SOSTRONG,

THAT THE WORLD ISRECUDED TO ITS

MOVEMENTS,

Assume you are engrossed reading your favourite author,and are reading through one of the very best sections,

THE FIRST TIME,of say, Harry Porter, of which you are a huge fan,

And your friend is saying something, not remotely asinteresting,

Your friend’s words may touch some portionsof yourpsyche,

Yet not its core,It doesn’t move your deeper mind,

and quickly disappears,




427

Not affecting you,That perception moves with YOUR STRONGER INNER

JOY,AND IS SOON DISSOLVED AWAY,

It moves with and is absorbed in the joy-experience of the book,

Similarly, WHEN THE BOND WITH THE ONE,THE SOURCE,

THE YOGA ESTABLISHES THE STREAM,the world-perception is like

the silly words of your friends,while you are engrossed in your book.

The stream,the FOUNTAIN TO THE ONE

SOURCE,

THEN DEFINES YOUR

PATTERN OF KNOWING,



DILIP RAJEEV

428

DRIVES YOUR PSYCHE,

THAT IS THE STATE OFSAMPRAJNATA,

THE PHRASE MAY ALSO BE

TRANSLATED ASDESCRIBING A STATE WHEN

ALL PERCEPTION MOVES

WITH THE JOY FOUNTAIN,

THE WORLD AROUND,

ITS PERCEPTION,TRANSFORMS THUS,




429

THE WORLD REDUCES TO

THE FORM OF THE SELF,

THE ONE



DILIP RAJEEV

432

PERFECTION

THE WORLD, NOR TIME,NOTHING OF THE

UNIVERSE,OR BEYOND,

ABLE TO AFFECTANYTHING IN US,

IS A STATE OF PERFECTION,

A STATE OF PERFECTESTABLISHMENT,

IN THE PRIMORDIALONE,




435

Perception of accuratenature; a true perception; an

impression; that which is

impressed on mind

Virāma IS REFRAIN

FROM, CESSATION, REST,ETC.

Abhyāsa ispractice,exercise, effort,

pūrvaḥ is previous, the



DILIP RAJEEV

436

first, the ancestor

HERE IT TAKES THE SENSE , THEORIGIN, THE FIRST, THE

BEFORE PHENOMENON, THEUNMANFIEST,

saṁskāra IS TOCULTIVATE, TO ORDER,

śeṣo – A REMAINDER,WHAT’S LEFT, LEFT

OVER




437

'nyaḥ - THE OTHER

WHATEVER WE PERCEIVEGENERATES A RIPPLE IN OUR

SEXUAL WATERS,

AND THEN WHAT RIPPLESPERSISTS

HAVE THEIR SIGNATURE

EMBDEDDED IN OURFORMING

MIND AND BODY,

THE BODY FORMS ANEW EVERY MOMENT,



DILIP RAJEEV

438

A PIECE OF DEAD ORGANIC MASS,

WOULD DECAY IN A FEW DAYS,THE BODY KEEPS GENERATING ITSELF,

ACCORDING TO AN ALGORITHM IN THEGENOME,THE SEED,

IN GENERATING A PERFECTBODY,

WE NEED TO LEARN TOMAINTAIN A STATE OFABSOLUTE SAMADHI,

WHERE THE SEXUALWATERS,

THE DEPTHS OF OURNEUROANATOMY ,




439

ARE ONLY MOVED BY

THE ONE

AND WE NEED TODISSOLVE AWAY IN

ONE PRINCIPLE,THE FORMED,

THE MEMORIES,NOTIONS,

WAYS OF BEHAVIOUR



DILIP RAJEEV

440

INGRAINED,IMPRINTS,THE EGO,

Our inner aggregatesWE OUGHT NOT

CONFUSE WITH THESELF,

THE SELF IS THE RAY

FROM THE ONESOURCE ,

THAT IS ENGENDERED




441

ONLY WHEN WEACHIEVE

SAMADHI,THE GOAL OF

YOGA,

SAMADHI IS THE

ESTABLISHING OF THE BONDWITH THE SOURCE,



DILIP RAJEEV

442

COMMENTARIES ON THEYOGASUTRA DESCRIBE THE

PREVIOUS SUTRA

AS DESCRIBING THESAMPRAJNATA SAMADHI,

AND THIS SUTRA ASDESCRIBING THE

ASAMPRAJNATA SAMADHI,“AS BEING THE STATE WHERE THE

AWARENESS OF PURUSHA IS NO LONGERAWARE OF ANY EXTERNAL ENTITY AT ALL,

INCLUDING THE CHITTA[INTELLIGENCE,,CONSCIOUSNESS, MIND], SINCE THE LATTERHAS DISSOLVED ITSELF. ” – EDWIN F. BYRANT




443

bhava-pratyayo videha-prak r t̥i-layānam 19

IN PERCEPTION OF THE FORMMANIFEST, OF DISSOLVING

INTO THE BODYLESS NATURE-PERCEPTION.

IN PERCEPTION OF THE



DILIP RAJEEV

444

FORM OF THE LORD,

HOLDING HIS FORM INHEART, AND MIND,

AND VERY SOUL,

WE TRANSFORMOURSELVES,

WE ESTABLISH YOGA,AS WE REFLECT THE ONE

NATURE IN US,

LEAVING OUT ALL OTHER




445

PECEPTION,

ANOTHER WAY,

IS TO HOLD THE PERCEPTIONOF THE ONE’S NATURE,

DEEP IN OUR MINDS,

TILL WE DISSOLVE,

ASSIMILATE OUR VERYSELVES,

AS INDICATED BY THEWORD, LAYA,



DILIP RAJEEV

446

INTO THE ONE’S NATURE

OF WHAT WE ARE

ALLOWED BY THE ONE,

TO PERCEIVE,

OF THE ONE ’S

NATURE,

THAT IS.




447

The word layānam,

HAS A SENSE NOT EASILYEXPRESSED IN ENGLISH,

APTE GIVES THE SENSES, OFTHE WORD ROOT LAYA

“Fusion, melting, solution,”“Disappearance, dissolution, extinction,

destruction; universal destruction ( ); 'to be dissolved or destroyed'. ”

“Sticking, union, adherence.“

THE WORD LAYA,



DILIP RAJEEV

448

ALSO GIVES THE SENSE OF

A BEAUTEOUS

ONENESS,A KIND OF MELTING

AWAY,DISSOLVING INTO,




449

TO QUOTE FROM BRYANT

TRANSLATION OF THEYOGASUTRAS,

“Yoga has always been theistic: As Feuerstein and others

have enjoined emphatically, “The popular notion that theconcept of God was interpolated into classical Yoga is

completely unfounded.” “- EDWIN F.

BRYANT

Bryant also points out that

schools such as Shankya whichin later literature did not seem to

discuss GOD, in human form,

Were “infact widely theistic inits early expressions, and



DILIP RAJEEV

450

continued to retain widespread

theistic variants.. as evidenced inthe Puranas.”

Sankhya holds ANUNMANIFEST,

UNKNOWABLE PURUSHA,

GENERATED THE UNIVERSE,

EVEN IF THEY DO NOT, LIKE

THE BHATI YOGA SCHOOLS,FOCUS ON THE LORD’S

FORM,

THEIR GOAL IS AS WELL TO



DILIP RAJEEV

452

AND A BELL HELD

NEAR THE GENITALSPACES,

IN THE OTHER HAND,

THE SYMBOLISM

WERE SAYING,

REFLECT THE PRIMORDIAL

RHYTHM, THAT IMPULSE,IN THE SEXUAL WATERS,

HOLD IT IN YOUR SPINALANATOMY,




453

THE VAJRA BEINGANALOGOUS TO THE SPINE,

HAVING TWOENLARGEMENTS,

AS THE SPINAL CORD DOES,

THE WORD VAJRA IN ASENSE ‘THE THUNDERBOLT, ’

THE SPACE OF NEURO-ELECTRICITY

BEING THE SPINAL,

THE NEUROELECTICITY ,



DILIP RAJEEV

454

IN THE NATURE OF THEONE ,

THUNDERS THROUGHTHE SYSTEM,

RENEWING, PERFECTING IT.

VAJRA ALSO MEANS,

DIAMOND,THE NATURE OF THE NEWLY

FORMING SPINAL,

IN THEIR THOUGHT,




455

THE WORD YOGA MEANS

TO BOND,

AND IF WE BOND WITH

ANYTHING OTHER THANTHE ETERNAL,

THE BOND IS PURPOSELESS,

WE ESTABLISH NO IDEAL,

THAT IS NOT WASHED AWAYBY TIME,

UNLESS IT IS THE



DILIP RAJEEV

456

ETERNALONE

THAT WE BOND WITH




457

OTHER SCHOOLS, PERCEIVE THE ONE NATURE IN AMORE NATURAL WAY,

ASSIMILATING THEMSELVES.

SOME STUDY IT AS THE NUMBERS AND THEIREVOLVATORIES IN THE BODY,

THE FUNDAMENTAL PERCEPTION OF EACHNUMBER,

IN THE BODY,THE FOUNTAINING STREAMS IN THE PERCEPTION,

THEY BOND TO THE ONE SOURCE,

THUS, IN THEIR THEORY,BONDING THE ENTIRE SYSTEM,

AMONGST ANCIENT DAOIST TRADITIONS,

THEY PONDERED THE ONE’S NATURE,

AS PERCEPTION OF THE ONE LINE,

IS HOW THE SYMBOL FOR ONE ( ) IS EXPLANED,IN SHUO WEN, A 1800 YEAR OLD CHINESE

DICTIONARY,

IN ITS FIRST ENTRY,



DILIP RAJEEV

462

WHAT RUMI IMPLIES INMAKING THE TWO ONE,AND THE SAME IDEA OF

THE DUAL BONDED,EXISTS IN GNOSTIC

APOCRYPHA,

A SYMBOL OFFOUNTAINING,

AND




463

A SYMBOL OF A ROOF, THEVAULT OF THE UNIVERSE

ABSTRACTED,

THE BOND ESTABLISHEDWITH THE ONE,



DILIP RAJEEV

464

ONE NATURE REFLECTEDIN THE WATERS OF ONE’S

OWN BODY,

ESTABLISHING THE JOYFOUNTAIN TO THE ONE, ISALL THERE IN THE SYMBOL

WE FIND ANCIENTVARIANTS OF THE SAME

SYMBOL,

SAY FOR INSTANCE,




465

THE ONE LINE IS DRAWN

ABOVE THE

INDICATING

ALSO AN ORDERING OFTHE CRANIAL AND SACRAL,

IN ONE NATURE,

IN THE VARIANT,

,



DILIP RAJEEV

466

WE SEE A FLOW TO THEVAULT OF THE UNIVERSE,

FROM THE AXIAL,

THE FLOW INDICATED BYTHREE LINES,

IN YET ANOTHER VARIANT,

,

WE FIND THE ONEPROJECTING THE WILL




467

BEAM INTO THE PELVIC

SPACES,

THE FORM BELOW IS

ANALOGOUS TO THAT OFTHE PELVIC BONE,

THUS IT SHOWS THEONE WILL ENTERING

THE SEXUAL WATERS,THE GENETIVE SPACES,

A REFLECTED ENERGY,MERGED TO ONE NATURE,



DILIP RAJEEV

468

RISES UP THEREFROM,

THE ONE AND THEREFLECTED ONE FORMING,

THUS,

THE RAY THUS

ESTABLISHING,

THE HUMAN BEING BIRTHED

ANEW,

THE HUMAN, IS A

FOUNTAIN,




469

GENERATED AS THE WILLPLAYS IN THE WATERS,

AS THE UNIVERSE ITSELF IS,

IN OTHEER VARIANTS, WESEE PROJECTIONS OF THE

AXIAL ENERGY, WHICHTRANSFORMS THE BODY,

JUST AS NERVES PROJECTFORTH FROM THE SPINE



DILIP RAJEEV

470

THE V SHAPED FORMABOVE INDICATE

DUALIZATION IN BRAIN-

SPACE,AND OTHER IDEAS,

THE INVERTED V, AN IDEA

OF UPDRAWAL

THE ENTIRE SPACE OFCHINESE SYMBOLS,

SPEAKS OF THE ONE,AND TRANSFORMATIONS




471

OF THE HUMAN BODY,

AND THUS ANY IDEA,IN A SYMBOLIC SENSE,

WRITTEN IN CHINESE,

INCLUDE DAOISTTHEORIES, OR

OF OTHER TRADITIONS,

SAY JUST ONE STORY,

BOND WITH THE ONE,



DILIP RAJEEV

472

TRANSFORM THYSELF,

Into thy TRUE SELF,

To explain the form of theSYMBOLS for TRUTH

In the CHINESE SCRIPT,

A variants a few thousandyears old,

IS,

THE PRIMORDIAL MAN,




473

ABOVE THE PELVIC VASE,

IN THE MODERN FORM,IT IS,

THE LEGS-PELVIC, ONE

LINE ON THE PELVIC SPACES,THE SACRAL, THE LAYERED

SPINE,AND THE AXIS,

WITH A LINE DRAWN ON IT,

INDICATING AGAIN THEONE – ONE NATURE AS

IT IS REFLECTED ON THE



DILIP RAJEEV

474

AXIAL ANATOMY OFMAN,

WHICH IS THE BRAINAND SPINE,

AND GENETIVESPACES,

THE PELVIC SPACE,

ON THE SURFACE BODY,A VARIANT OF




475

REFLECTS THEANCIENT FORM BETTER,

TRUTH , ,IS THE CENTRAL IDEA

IN DAOIST TRADITIONS,

THE LEGS, THE NERVES OF

THE LEGS, ARE ALLINVOLVED IN PROCESSING

OF EARTH-MATTERAROUND,

SO IS THE BODY, THE FIRST



DILIP RAJEEV

476

LAYER OF TRANSFORMING

MATTER,

THE FLESH,

THE PRIMITIVE IDEA OFFLESH SACRIFICE,

WERE IN ITS ORIGINSSYMBOLIC,

INDICATINGTHE BODY FLESH BEINGTRANSFORMED INTO

HIGHER ENREGY MATTER,SACRIFICED FOR THE




477

PURPOSE,

AND GENERATED ANEW,

The AZTECS LOSTTHEIR UNDERSTANDING

OF THE SACRIFICE OF HEART,

TO THE SUN GOD,

and later understood it in

barbarian ways,



DILIP RAJEEV

478

If we study the ancient form ofan Chinese symbol,

We see the vault, the roof, in a

tapering form, indicating a stateof updrawal,

THE ONE IS SHOWN AS AHORZIONAL LINE,




479

THE SACRAL SPACE,WHERE THE ONE REFLECTS

AS A vAND BELOW WHICH IS

A SYMBOL FOR WATER,

TWO BROKEN LINES ONTHE OUTSIDE, AND A SOLID

LINE INSIDE IS ALSO THE

BAGUA SYMBOL FOR WATER.



DILIP RAJEEV

480

THIS IS AN ABSTRACTION

OF THE UNIVERSE,

THE ONE GENERATING

FORM PRIMORDIAL WATERS,

THE SAME PROCESS IS

ENGENDERED INRENEWING-PERFECTING THE

HUMAN BODY

THE HUMAN BODY IS AMICROCOSMOS,

“AS ABOVE, SO BELOW,AS OUTSIDE, SO INSIDE,




481

AS THE GREATER UNIVERSE,

SO IS THE HUMAN BODY”

IS AN IDEA FOUND IN

ANCIENT INDIAN WRITINGS,IN WESTERN WRITINGS,

THE DAO SCHOOL OF

THOUGHT,ETC.

THE WATERS BELOW, THUSIS THE PRIMORDIAL WATERS

OF GENERATION,

THE HUMAN SEXUAL



DILIP RAJEEV

482

WATERS,

ETC.,

BY ANALOGY,BETWEEN THE GREATER

UNVIERSE,

AND THE HUMAN BODY,

THE PRIMORDIAL WATERS IS

ALSO DRAWN FROMIN REGENERATING

THE BODY,




489

SINCE THE SYMBOLS WEREGENERATED IN PERCEPTION

OF THE ONE ,

AND ABSTRACTED

TRANSFORMATIONSIN THE HUMAN BODY,

THE CONTEMPLATION OFTHE SYMBOL ITSELF,



DILIP RAJEEV

490

GENERATED A PERCEPTIONOF THE ONE,

AN ASPECT, ATLEAST,

OR, AT LEAST SOMETHING

ANALOGOUS,

THIS WERE THE ORIGIN OF

THE ALPHABETS,

AND THUS OF TRUE

SCRIPTURES,




491

EARLY ALPHABETS WERE

ALL ABSTRACTIONS OFANATOMICAL AND

NEUROANATOMICAL

TRANSFORAMATIONS,

AND MOVEMENTS IN

DEEPER REALMS,

AS THE SYSTEM BONDS TO

THE ONE SOURCE,

AND THUS THE SCRIPTURE

HAS TO BE STUDIED,IN A STRONG STATE OF



DILIP RAJEEV

492

YOGA,

IN A STATE OF PROFOUNDAND DEEP BONDING WITH

THE ONE,

IN A NON-DUAL STATE,

THE SYMBOLS ARE A WAYOF REACHING TO HIS

NATURE,

NOT THEORIES,NOT STORIES,

NOT A SET OF HUMAN LAWS,




493

SO IT IS ERROR TO HOLDRELIGION OR SCRIPTURE IN

ITSELF AS THE FOCUS,

IT IS THE ONE

THE ADEPT FOCUSES ON,

IT’SONE NATURE THE

ADEPT

REFLECTS IN HISNEUROANATOMY,



DILIP RAJEEV

494

IN DEVANAGARI,THE SCRIPT NOW OF

SANSKRIT,

THE ALPHABET,IS ALWAYS BONDED TO A

ONE LINE ABOVE,

THE LINE INDICATES THESOURCE,

THE ONE,

IN THE GITA,

KRISHNA SAYS,




495

“AMONG THE ALPHABETSAM THE FORM OF THE

”

AS THE FORM OF THEANCIENT CHINESE FORM,

,

INDICATES,THE ONE SOURCE



DILIP RAJEEV

496

ENTERING A PELVIC SPACE,

SO DOES,




497

IN THE BOOK,

“Thunor the Thunderer, carvedon a Scandinavian font of aboutthe year 1000. The first yet found

god-figure of our Scando-Gothicforefathers ,”

PUBLISHED IN 1878,

GEORGE STEPHENS

PRESENTS THIS IMAGERY,

AROUND A THOUSAND

YEARS OLD, AND FOUND ONA SCANDINAVIANT FONT,



DILIP RAJEEV

498

Stephens states that it isheliotyped by Pacht.. BY

PACHTS SCALE, SAYSSTEPHEN,




499

IT WERE ABOUT 16 FT HIGH,THE RUNIC BAND AROUND

8 INCHES,

IN THIS RUNIC SYMBOL,

THE HEAD REPRESENTSTHE FATHER, THE ONE,

THE LORD,

THE HAMMER, THE WILL OFTHE ONE THAT PROJECTS

ALONG THE BRAIN AND THESPINE,



DILIP RAJEEV

500

AND THE SERPENTS, VERYACCURATELY REFLECT THE

FORM OF SPERMATIC CORDS,

THE THUNDERER IS AN

EPITHET ATTRIBUTED TO

GOD IN SEVERALTRADITIONS,

AND REFERS, IN ANASPECT, TO THE FORM THE

NEURAL SIGNALLING TAKES,

THE FORM THE ENERGYTAKES AS IT IS PROCESSED BY




501

THE BRAIN,

THE ELECTRIC CURRENTSOF OUR NERVOUS SYSTEM,

IN MICHELANGELO’S“THECREATION OF ADAM” PAINTED ON THE CISTINE

CHAPEL IN THE YEAR1511-1512 A.D.,

GOD, AS THE FATHER,

PROJECTS-REACHES TOADAM THROUGH A BRAIN-



DILIP RAJEEV

502

SHAPED SPACE,

Frank Meshberger, M.D. notedin the Journal of the American

Medical Association THAT THESPACE AROUND GOD IS AN

ANATOMICALLY accurate

DEPICTION of the human brain.

AND A SCIENTIFIC

AMERICAN GUEST BLOG,BY R. DOUGLAS FIELDS,

SAYS,




503

“Suk and Tamargo are experts in neuroanatomy atthe Johns Hopkins University School of Medicine in

Baltimore, Maryland. In 1990, physician FrankMeshberger published a paper in the Journal of the

American Medical Association decipheringMichelangelo’s imagery with the stunning

recognition that the depiction in God CreatingAdam in the central panel on the ceiling was a perfect

anatomical illustration of the human brain in crosssection. Meshberger speculates that Michelangelosurrounded God with a shroud representing thehuman brain to suggest that God was endowingAdam not only with life, but also with supremehuman intelligence. Now in another panel TheSeparation of Light from Darkness ..), Suk and

Tamargo have found more. Leading up the center ofGod’s chest and forming his throat, the researchers

have found a precise depiction of the human spinalcord and brain stem.

Is the ceiling of the Sistine Chapel a 500 year-oldpuzzle that is only now beginning to be solved? What

was Michelangelo saying by construction the voice box of God out of the brain stem of man? Is it a

sacrilege or homage? ”



DILIP RAJEEV

504

THE PATH OF UNION WITHTE ONE,

INVOLVED PERCEPTION OFTHE LORD’S FORM,

OR THE LORD’S NATURE,

AS IT REFLECTS INTO OUR

ANATOMY,




505

WE

UNDERSTAND DOUGLAS’WHATTITLE

FOR THE ABOVE MENTIONEDARTICLE SAYS,

A juxtaposition of God and the human brain, ”

THE SYMBOLISM IN THE MICHELANGELOPAINTINGS,

AS THE DEPICTION OF THE ONENATURE,

JUXTAPOSED ONTO OUR ANATOMY,



DILIP RAJEEV

506

THE REFLECTION OF ONE FORM,ONTO OUR PERCEPTIVE ANATOMY,

IS JUXTAPOSITION OF GOD

AND THE HUMAN BRAIN.




507

śraddhā-vīrya-smr t̥i

sam ādhi-praj ñā-pūrvakaitareṣām 20

THROUGH FOCUS, VIGOUR,REMEMBERANCE, MEDITATIVE

ABSORPTION WHICH ENGENDERSUNDERSTANDING- PERCEPTION OF

THE PRIMORDIAL,OTHERS PROGRESS.



DILIP RAJEEV

508

NOW, WHAT IF THE ADEPT HAS NO DIRECT

PERCEPTION OF THE ONE,

NOR OF PRIMORDIAL NATURE,

HERE PATANJALI SAYS,

THROUGH FOCUSED EFFORT,REMEMBERANCE OF THE ONE, FREQUENT

MEDITATION, IN DEEP MEDITATIONPONDERING THE ONE, PRIMORDIAL NATURE,

THUS ENGENDERING UNDERSTANDING,THEY PROGRESS ON THE PATH.

The work involves working on the mind, in dailyperception, REMEMBERANCE, in daily life WHEN

FACED WITH BOTH PLEASURES AND PAINS,

IN THE FACE OF ANYTHING THAT MOVES,HIS OR HER MIND,

THE ADEPT OUGHT REMEMBER THAT THEY




509

ARE VRITTIS TO BE WORKED ON,

DISSOLVED AWAY,

THUS PRACTICE RESTRAIN OF THE MIND,

when there is time to stay in a deeper absorption,meditation,

They ought do so - engendering a deeperperception,

And thus a deeper understanding of the path,THUS they PROGRESS ON THE PATH.

In meditation,THEY OUGHT FOCUS ON

DISSOLVING

THE VRITTIS,

THE MOVEMENTS OF THE MIND ,

THE FEELINGS, MEMORIES, EVERYTHING,AND TRAITS DEVELOPED OVER TIME,



DILIP RAJEEV

510

IN THIS LIFE OR ANOTHER,

ANYTHINGTHAT MOVES THEIR PSYCHE,

AND REPOSE INTO THEIR OWN DEEPERSELF,

IN STILLNESS,MAKING VIGOROUS PROGRESS,

AND GRADUALLY,WITH EACH PASSING DAY,

THEY MAKE

PROGRESS TOWARD

A GREATER

PERFECTION




511

THOSE WHO DO YOGIC EXERCISESBENEFIT

FROM SPENDING REGULAR TIME WITH THEEXERCISES, AND THEIR MEDITATIONS,

AND PROGRESSING WITH VIGOUR,DILIGENCE,

A FOCUS ON THE GOAL,

IN GRADUAL STEPS,

DEEPER UNDERSTANDINGEMERGES,DEEPER STATES OF MEDITATION,AND ORDERING OF THE PSYCHE

DEEPER STATES OF JOYOUSNESS,immovability in phenomenon,

And in eventual time will emerge,A DIRECT PERCEPTION OF



DILIP RAJEEV

512

THE ONE AND THIS STAGE EMERGES,

WHEN THE ONE SEES US WORTHY, SINCERE,

AND THE TIME, APT,

AND WITH DUE DILIGENCE

WE OUGHT PROGRESS,

SINCE TO PERFECT

OURSELVES




513

IN ONE NATURE,

IS THE PURPOSE OF OUREXISTENCE,

IN WORDLY REALMS,

AND WITH GREATPATIENCE,

REMEMBERING EVEN THEGREATEST SAGES

FACED DIFFICULTIES,




517

Early stages of the workOften

Requires study,

Exploration,Of ancient writings,

And in that stage intensity isintense study,

Work,Enriching our thoughts,

With the forms of thinking of



DILIP RAJEEV

518

Great Men,

Engendering greaterunderstanding,

Picking up inspiration fromthose before,

An effort to

“STAND ON THE

SHOULDERS OFGIANTS.”




519

IN THE WORK ITSELF,

THE WORK OF ACHIEVINGYOGA,

INTENSITY

INVOLVES -

BEING FOCUSED ON THENATURE OF OUR THINKING,

REALIZING THOUGHTS THATDIRSUPT,



DILIP RAJEEV

520

DISSOLVING DISRUPTIVE

VRITTIS,

BY REPEATED EFFORT

TRAINING THE MIND,

THE WORLD ALLOWS US TO

SEETHE PARTS OF OUR PSYCHE

THAT NEEDS

PERFECTING,

moved by any phenomenon ofdaily life,




521

it’s AN OPPORTUNITY TOPERFECT OUR PSYCHE

AGAINST THAT VRITTI,

EASILY SAID, YET, OFTEN,

NEVER EASILY DONE,

FIND INNER RELAXATION,

SO THAT YOU CAN OBSERVEYOUR MIND BETTER,

AND

REASON OUT WHAT TO DO,



DILIP RAJEEV

522

IT’S ORDINARY LIFE,EVEN VERY RELAXED LIFE,

AND EVEN EASY DAYS,THAT ALLOW FOR

INTENSE PROGRESS ON

THE PATH,

IF WE FOCUS ON OUR OWN

MINDS,REALIZE THE VRITTIS,

AND DISSOLVE THEM,




523

IN THE STORM OF ACTIVITY,

IS AS WELL THEOPPORTUNITY FOR

LEARNING

TO DISSOLVE THE VRITTIS,TRAINING THE SELF,

IN STILLNESS,

In external form, the yogileaves no hint he is different

from any other.

Yet, he sees the world, and

ordinary life, while ENJOYINGvirtuous joys,



DILIP RAJEEV

524

As a training-ground

For the mind,In establishing it in a stable

state,

In his PROFOUNDER SELF.

Deviation from ordinary forms of the

world, in fact, be it attempting to beoverly meek, overly kind in external

appearance,

etc. ,

TO BE IN APPEARANCES AS ARE

OFTEN ADEPTS DEPICTED IN ART

TO BE,




525

In fact

OFTEN

DISRUPTIVE;

results in deviation,

AND LOSS OF FOCUS,

FROM THE WORK OF

MERGNG ONE’S OWN SELF,

WITH THE ONE ,

THE WORK IS INNER,

PROFOUND,



DILIP RAJEEV

526

AND THE WORLD

NEEDN’T SEE,THE SUPERMAN,

STILL IN THE ESOTERIC

WOMB,

FURTHER,

Kindness to evildoers,

An idea of modern religion,Say, is often of the impact of JUST




527

engendering further evil,

Passiveness to evil,

Fills the world with evil.

AND A MAN OUGHT DO,HIS WORK

IN THE WORLD,

AS A MAN OUGHT.WHICH IS NEVER MEEKNESS,

BUT PROTECTING THE GOOD,

Alignment with THE GOOD ,ELIMINATING EVIL FORMS,

A PROFOUNDER SENSE OF

KINDNESS,AND GUIDING THE WORLD



DILIP RAJEEV

528

AROUND HIM,

TO A BETTER PERFECTION,

THROUGH REASON,

THE GOOD IS THAT WHICH

ALIGNS TO THE ONE,

Indeed INNER KINDNESS,

PATIENCE,

PROFOUNDER STATES OF MIND,ARE ALL QUALITIES

THAT NATURALLY EMERGE,

AND GREAT QUALITIES

TO HAVE,




529

AND WHICH WILL REFLECT

NATURALLY IN OUR

PERSONALITY,

AS WE PROGRESS,

AND ALSO ARE SELF-PERSECUTORY

PATTERNS,

ACCEPTING EVIL ON ONSELF,

AS SUGGESTED MY MODERN DAY

RELIGION,

ENTIRELY EVIL,

JUST AS YOU WOULDN’T ALOW

EVIL ON ANOTHER,NOR SHOULD YOU ON YOURSELF,



DILIP RAJEEV

530

THE MOST ANCIENT RELIGION, WERE

OF STRENGTH, GOODNESS, UPHOLDING

GOODNESS, ETC. NOT OF WEAK

SUBMISSION TO EVIL FORMS,

“FROM WHERE HAS ARISEN IN

YOU,

THIS TIMIDY,

TO SIT IN DISTRESS,

IS DISHONOURABLE, NOT

LEADING TO HEAVEN,

AND NOT BRINGING FORTH

GLORY,

O ARJUNA,”




531

– KRISHNA TO ARJUNA,

VERSE 2, CHAPTER 2,

THE BHAGAVAD GITA,

“ DO NOT MOVE IN FORMS OFWEAKNESS, O PARTHA,

IT DOESN’T BEFIT YOU,THIS BASE FAINTNESS OF HEART,

ABANDON, AND RISE, O THE

SCORCHERER OF FOES “

– KRISHNA TO

ARJUNA, VERSE 3,

CHAPTER 2,



DILIP RAJEEV

532

THE BHAGAVAD GITA

YET IN EXTERNAL FORM,

THE YOGI NEEDN’T BEANY DIFFERENT,

FROM ANY OTHER.

OR FORCE A DIFFERENT

PATTERN

OF LIFE

ON HIM OR HERSELF,

THAN WHAT EMERGES FROM HIS

OR HER OWN HEART,

UNDERSTANDING,




533

AND FREE WILL,

AND DEEPER SENSE OFVIRTUE,

Thus the natural impulse of man,To be supporting the good,

Opposing the evil,

To not meekly submit to the unideal,etc.,

OUGHT BE KEPT.

ANDIt’s not in appearances,



DILIP RAJEEV

534

What we eat or drink,

OR WEAR,

OR where we dine,

That we engender a state of YOGA,

But IN the way we work,

On our own mind,

AND NOT NECESSARILYTHE OUTWARD ACT,

Listen to your inner impulses,IN LIFE.

THE DEEPER IMPULSES,

WHICH IS ALWAYS TRUE,PURE,




535

AND GUIDE TO VIRTUE,

PATANJALI ADVISES AN

ATTITUDE OF FRIENDLINESSTO ALL BEINGS,

AND, OF COURSE, ANGER,HATRED,

ALL THESE IF MOVING THE

ADEPT INSIDE,AGAINST THOSE VRITTIS, HE

HASN’T TRULY TRAINED

HIMSELF,



DILIP RAJEEV

536

INTENSEWORK

IS WHEN

WE WORK ON OUROWN MIND,




537

IN EVERY MOMENT,

ABSOLUTELY SINCERE,TO OUR OWN SELVES,

SEEING EVERY

PERCEPTION,

EVERY FORM,

EVERY FEELING,

THOUGHT,



DILIP RAJEEV

538

MEMORY,

AND LIFE ITSELF,

AS TRAINING IN

DISSOLVING VRITTIS,

RESTRAINING THEMIND,

GRADUALLYACHIEVING




539

AN INCREASING STATEOF YOGA,

OF BONDING,

THROUGH OUR OWN

DEEPER SELVES,

WITHTHE



DILIP RAJEEV

540

ONEWHILE IN OTHER FIELDS

INTENSE EFFORT MAY MEANHURRIED DAYS,

AND A HURRIED MIND,

AND WORRY,

AND NOT KNOWING WHATTO DO,

INTENSE EFFORT IN YOGA,IS RELAXING THE MIND,




541

WITHDRAWING IT FROM THE

WORLD,

DISSOLVING THE VRITTIS,

AND FOCUSED,EASY WORK,

IF WE REMEMBER WHAT WEARE TO DO.

Assume you got a cold, AND A RUNNY NOSE,while you were working on a project, or there

emerges some news you would have done well notto hear, In a state of intense effort, WE SEE EACH

THOUGHT-ACTIVITY IT GENERATES, THE

UNIDEAL FEELINGS OF THE COLD-INDUCEDSTATE, ETC.AS ALL VRITTIS TO BE DISSOLVED,



DILIP RAJEEV

542

THAT IS,

WE SEE THE PERCEIVING BEING, OUR SELVES, AS DIFFERENTFROM THE PERCEPTION-WAVE,

THE THOUGHT,THE EGO-ACTIVTY, ETC.

And while we would take medication, do things

that need to be done,

We see that opportunity, as one to train our minds,against a set of vrittis,

For neither hurry, nor worry,Helps anything,

A deeper unmoved,More relaxed state,

Allows us to make reasoned decisions,And in the world as well,

Play out responsibilities toward ourselves,And the world,

In greater ways,




543

Or think of another scenario,

You need a morning jog,Or to spend time working out,

For a healthy body always helps,

Gain a healthy mind,

Yet, the way you go about it

inside,Would be one of engenderingTHE IDEAL BODY IN EVERY

MOVEMENT,THE PERCEPTION OF THE



DILIP RAJEEV

544

ONE, INTENSIFIED,

or, if not, UNABLE TOPERCEIVE THE ONE,

when tired, or feeling lazy,the VRITTI, of tiredness,

of laziness,

Or of exhaustion,CAN BE STILLED,

DISSOLVED,

and here I am not asking toabandon reason,

in over-working yourself.

YOGA IS WORKED IN ALL




545

DAILY ACTIVITIES,

AND ONE CAN GO ABOUT

THE WORLD,WITH GREATER EFFICIENCY,

IN AN AWARE STATE,

OFSO TERMED

‘SAMPRAJNA SAMADHI, ‘

PERCEIVING-DOING,BONDED WITH THE SOURCE,

AND REMEMBER,



DILIP RAJEEV

546

THE STATE OF DISPASSION IS

ONE ,IN WHICH

FORMS STRENGTHEN

INNER JOY,NOT ONE OF

BOREDOM OR

INDIFFERENCE,OR GLOOM,

THE EPICS,SUCH AS MAHABHARATA,

ANDRAMAYANA,




551

The commentator SANKARAsays the purpose of this SUTRA

IS TO POINT OUT TO THEADEPT,THAT

ALL EFFORTS RESULT INPROGRESS,

WETHER IT BE MILD,MODERATE, OR INTENSE,

AND THAT NO PROGRESS IS

IN VAIN,



DILIP RAJEEV

552

JUST AS WE GAIN IN SKILL,

WITH ANY AMOUNT OFPRACTICE OF AN

INSTRUMENT,

AND IT BECOMES,

EASIER FOR US TO LEARN ITLATER,

EVEN IF WE DON’T PRACTICEIT FOR A FEW YEARS,

NO PRACTICE IS WASTED,




553

IN A DEEPER SENSE,

WHAT IS ENGENDERED INDEEPER REALMS,

THE TRANSFORMATIONS OFTHE BEING,

AND THE VIRTUES GAINED,

THESE ABIDE IN DEEPERREALMS OF THE BEING.



DILIP RAJEEV

554

YET ANOTHER IDEAIS THAT

WHATEVER EFFORT WEMAKE,

WE MAKE PROGRESS,

IF WE JUST TAKE 40 SECONDS

TO RELAX,




555

DEEP BREATHE,

CLEAR THE MIND OF VRITTIS,

OR DO ONE OF THEBREATHING-VISUALIZATION

EXERCISES

EARLIER MENTIONED,

A FEW TIMES,

EVERY NIGHT BEFORE BED,

WE ARE STILL MAKING



DILIP RAJEEV

556

PROGRESS,

AND NO EFFORT,

HOWEVER SLIGHT,

IS FOR NAUGHT,




557

IN THE GITA,

ARJUNA ASKS KRISHNA,

WHAT HAPPENS TO A YOGIWHO FALLS AWAY FROM

THE STATE OF YOGA



DILIP RAJEEV

558

“The one whose mind isn’trestrained,Yet of faith,

Unable to attain YogicPerfection,

What path does he take, O

Krishna?” - Verse 37, CHAPTER 6, THE

BHAGAVAD GITA




559

“Is it that from both worldsfallen,

Like a disappearing cloud,

He is destroyed,Without stable ground,O Mighty Armed One,

Confused on the path ofBrahman? ”

- Arjuna to Krishna, Verse 38,

Chapter 6,THE



DILIP RAJEEV

560

BHAGAVAD

GITA

“THIS DOUBT OF MINE, OKRISHNA,

TO EFFACE YOU OUGHT,

OTHER THAN THEE,NONE EXISTS,

WHO WOULD EFFACE THIS

DOUBT” – ARJUNA TOKRISHNA, VERSE 39,

CHAPTER 6, THE BHAGAVAD

GITA,




561

“O PARTHA, NOT HERE,AND NOT ABOVE,

DESTRUCTION OF HIM IS

FOUND,THE GOOD DOER,

NOT TO MISFORTUNE,

MY SON, HE GOES” –

KRISHNA TO ARJUNA,

VERSE 40, CHAPTER 6,THE BHAGAVAD GITA.



DILIP RAJEEV

562

PARTHA IS AN EPITHET FOR ARJUNA,MEANING SON OF PRTHA.

“ATTAINING THE WORLDSOF THE VIRTUOUS,

DWELLING THERE ENDLESS

YEARS,IN THE HOUSES OF THE

RADIANT AND ILLUSTRIOUS,

THE FALLEN FROM YOGA,IS BORN AGAIN.”- VERSE 41,

CHAPTER 6, THE

BHADAVAD GITA,




563

“Or, of yogis,In a familywise,

He is born,Indeed it isdifficult to

attain,A birth of thenature in the

world”- VERSE 42, CHAPTER 6,



DILIP RAJEEV

564

THE BHAGAVAD GITA

“There he receives, bonding to theintelligence,Derived from the previous body,

He strives onward from there again,To Perfection, O Joy of the Kurus,” –

Krishna to Arjuna, Verse 43,Chapter 6, The Bhagavad Gita

*’ Joy of the Kurus ’ is an epithet usedherefor Arjuna,

He being a prince of the Kuru Dynasty,

“Due to his prior practice,Without him able to oppose even,In wish to understand yoga,

He is lead to transcendThe generated Cosmos.”




565

- Verse 44, Chapter 6, The Gita,

“Through persevering, andrestrain of mind,

The Yogi, purifying himself ofsin,Through many births

perfected,Goes to the Supreme Goal”– Verse 45, Chapter 6, The

Bhagavad Gita .

“To the ascetics superior is The

Yogi,To the gnostic also thought



DILIP RAJEEV

566

superior,And to the one engaged in

action, also superior,Therefore, a Yogi be, O

Arjuna!” -

- Verse 46, Chapter 6, The

Bhagavad Gita,

“ OF ALL YOGIS,THE ONE

TO ME GOING, THROUGHHIS INNER SELF,

WITH FAITH FILLED,




567

WORSHIPS ME,HE IS THOUGHT,

BEST ESTABLISHED,

IN YOGA. ”- KRISHNA TO

ARJUNA, VERSE 47,CHAPTER 6,

THE BHAGAVAT GITA,



DILIP RAJEEV

568

īśvara-

praṇidhānād-vā23

ALL THIS IS ACHIEVED




569

WITH OBSECIENCE TOTHE LORD

,

īśvara IS ATTRIBUTED THE

MEANING,“LORD”

“THE SUPREME GOD” ETC., BY APTE,



DILIP RAJEEV

570

Macdonell IN HIS SANSKRIT

DICTIONARY EXPLAINS

praṇidhāna,

“submission to the will of ..;profound meditation;

vehement desire”

“n falling down before any

one, prostration; -nipâta, mprostration, reverent




573

tapaḥ( AUSTERE EFFORT, LITERALY‘TO BURN IN FIRE ’) svādhyāy( THE

SELF PONDERING, FROM SVA-SELF,AND DHYA - TO MEDITATE,

PONDER)eśvarapraṇidhānāni(OBESIANCE TO

THE LORD) kriyā-yogaḥ(IS KRIYAYOGA) 1



DILIP RAJEEV

574

- PHRASE 1, BOOK 2,

YOGASUTRAS “NOT THROUGH THE STUDY

OF VEDAS,NOT THROUGH AUSTERITIES,

NOT BY GIFT,

NOT SACRIFICE,IS IT POSSIBLE TO SEE THE

DIVINE FORM OF MINE,

WHICH YOU HAVE SEEN MEIN NOW,”

-

KRISHNA TOARJUNA, VERSE 53,




577

GITA,“THOSE DEVOTED TO YOU

STEADFASTLY,IN WORSHIPFULNESS,

AND OF THOSE

DEVOTEDTO THE ETERNAL

UNMANIFEST,

WHO ARE THE BEST ADEPTAT YOGA ?”

AND KRISHNA REPLIES,

“THE MIND ESTABLISHED OME, ETERNALLY STEADFAST,



DILIP RAJEEV

578

IN WORSHIPFULNESS,

WITH FAITH SUPREMEENDOWED,

THEY TO ME THE BEST

BONDED IN YOGA ARETHOUGHT”

“YET, THE IMPERISHABLE,THE UNDEFINABLE,

THE UNMANIFET,

WHO WORSHIP,THE ALL PREVADING, THE

UNTHINKABLE,

THE UNCHANGING, THEIMMOVABLE,




579

THE FIXED

RESTRAINING THE SENSEAGGREGATES,

ON ALL SIDES EVEN-MINDED,

THEY ATTAIN ME, AS WELL,

IN THE GOODNESS OF ALLBEINGS REJOICING

THEIR EFFORT IN THE WORKIS OF GREATER

DIFFICULTY,

WHOSE MINDS ARE ON THEUNMANIFEST,



DILIP RAJEEV

580

THE UNMANIFEST

BY EMBODIED BEINGS,IS INDEED A DIFFICULT

GOAL”




581

THE UPANISHADS HOLD

THAT THE PRIMORDIAL

ONE , THE PURUSHA, IS

GREATER THAN THEPERCEIVED UNMANIFEST,

THE AVYAKTAM.



DILIP RAJEEV

582

RAMA, KRISHNA ,ETC., IN INDIAN TRADITIONSIS SAID TO BE THE ADI-

PURUSHA, OR PRIMORDIALMAN,

GOVINDA IS AN EPITHET FORKRISHNA,

“ Worship Govinda, worship

Govinda, worship Govinda, Ohfool !Rules of grammar will not save

you at the time of your death ” - ADI SANKARA( 788-820 A.D., of




583

Advaita Vedanta fame)

THE ANCIENT BRAHMASAMHITA SAYS,

“GOVINDAM ADI-PURUSAM TAM

AHAM BHAJAMI

GOVINDA, THEPRIMORDIAL ONE, THEPRIMORDIAL PURUSHA,

HIM I WORSHIP.



DILIP RAJEEV

584

kleśa karma vipāka-āśayaiḥ-aparāmr ṣ̥ṭaḥ puruṣa-viśeṣa

īśvaraḥ 24 OBSTRUCTIONS, ACTIONS

AND RESULTS, THESEIDEAS UNAFFECTED BY,

THE PURUSHA, UNIQUE, IS

ISHWARA.




585

THE PRIMORDIAL ONE ISNOT OBSTRUCTED, BY ANY

PHENOMENON,

NOR DOES SUFFERING,NOR THE CONSEQUENCES

OF ANY ACTION,

THINGS ALL BEINGS ARE AFFECTEDBY,

AFFECT, IN ANY WAY,

THE ISHWARA .



DILIP RAJEEV

586

THE SUTRA HELPS USUNDERSTAND, IDENTIFY

THE ISHWARA,

YOGA PRACTICEREQUIRES A SENSE OF

NON-DUALITY,

IDENTIFICATION AS ONEWITH THE PURUSHA,




587

ANY UNIDEALPERCEPTION EMERGES

FROM DUALITY.

If we find ourselves saying “feel dejected” that is since we

identify with a VRITTI,

THE PRIMORDIAL ONE,

DOESN’T HAVE THATUNIDEAL PERCEPTION,

WE HAVE TO BE ONE,



DILIP RAJEEV

588

WITH THE PRIMORDIALONE,

EVEN IN DOING THEPRANAYAMAS, AS THE SIVA

SAMHITA SAYS, ONE HAS TOHAVE THE MIND IN A NON-

DUAL STATE,

DUALITY ISWHEN WE FEEL,

OR THINK, OR DO,ANYTHING SEPARATE FROM




589

THEONE



DILIP RAJEEV

590

The text of the Brahma

Samhitas were lost to themainstream Indian scholars

for centuries, before afragment of the fifth chapter

were found in the 16 h centuryfrom a temple in TAMIL

NADU, INDIA,

by

Chaitanya Mahaprabhu WHO

LIVED BETWEEN 1486 A.D.AND 1534 A.D.




591

The fragment found started atthe fifth chapter, with the verse,

Iśvaraḥ parama ḥ kṛṣṇaḥ sac-cid-

ānanda-vigraha ḥ anādir ādir govindaḥ sarva

kāraṇa kāraṇam

“THE ISHWARA, PRIMORDIAL,

KRISHNA, WITH AN

ETERNALLY BLISSFUL BODY,

WITHOUT ORIGIN, THE ORIGIN

OF ALL, GOVINDA, AND OF ALLCAUSES, THE CAUSE. ”



DILIP RAJEEV

592

“All things have been & arose

from one by the mediation of

one ”

- SIR ISAAC NEWTON’STRANSLATION OF A PHRASE IN

THE FAMED TABULA

SMARAGDINA,

THE TABULA SMARAGDINA IS AFAMED PIECE OF TEXT , JUST

AROUND A DOZEN SENTENCESLONG,

YET REVERED HIGHLY IN THE

EUROPEAN HERMETICTRADITION.




593

VARIANTS OF THIS TEXT HAVE

BEEN PRESENTED BY VARIOUSAUTHORS AND MYSTICS,

“And since all things exist in and eminate from the

ONE Who is the ultimate Cause, so all things are bornafter their kind from thi s ONE” – Fulcanelli,

TRANSLATED BY SIEVEKING, CAPITALIZATIONof THE WORD ‘ONE,’ IS APPARENLY BY

FULCANELLI.

“As all things owe their existence to the will of the

only one, so all things owe their origin to the one onlything, the most hidden by the arrangement of the only

God.” -Translated by Sigismund Bacstrom (allegedlytranslated from Chaldean) Bacstrom starts the versionhe presents with the phrase “The Secret Works oCHIRAM ONE in essence,” with the phrase CHIRAONE, IN CAPITALS. CHIRAM IN HEBREW MEANS

“NOBLE, EXALTED, ETC.”



DILIP RAJEEV

594

“And as the whole universe was brought forth from

one by the word of one GOD, so also all things areregenerated perpetually from this one according to thedisposition of Nature.” - From a Translation of theEmerald Tablet by Kriegsmann, allegedly from thePhoenician.

“ 0) Here is that which the priest Sagijus of Nabulushas dictated concerning the entrance of Balinas into

the hidden chamber... After my entrance into thechamber, where the talisman was set up, I came up to

an old man sitting on a golden throne, who washolding an emerald table in one hand. And beholdthe following - in Syriac, the primordial language-

was written thereon:1) Here (is) a true explanation, concerning which

there can be no doubt.2) It attests: The above from the below, and the belowfrom the above -the work of the miracle of the One.3) And things have been from this primal substance

through a single act. How wonderful is this work! It is

the main (principle) of the world and is itsmaintain er.”- An Arabic Version (from the German of

Ruska, translated by ‘Anonymous').




595

0) “Balinas mentions the

engraving on the table in thehand of Hermes, which says:1) Truth! Certainty! That in

which there is no doubt!2) That which is above is fromthat which is below, and thatwhich is below is from that

which is above, working themiracles of one.

3) As all things were

from one” - Jabir ibn Hayyan.



DILIP RAJEEV

596

“..the descent of Man, the consummation of the

whole…the One Form that contains all forms, HisVery Image coequal with Himself. He finally comesto consummate and save the cosmos in the form ofMan – that is to gather into Himself and take it backinto Plemora.

..and so the Man, the Beloved descends.. havinglearned the lesson of the conformations and of thelimitation of the spheres, he decides to breakthroughthe great boundary itself; but to do so he must

descend still further into matter. Before he can burstthrough upwards, he must breakthroughdownwards.

Accordingly he breaks through the spheres

downwards, seeking his consort Nature below, andshows her his Divine Form…

And she in her great love wound herself around theimage of this Form mirrored upon her water, and

shadow of it thrown upon her earth..“– FROM THE

CORPUS HERMETICUM, AS TRANSLATED BY George RobertStow Mead, IN 1906.




597

“man is twofold; mortal because of body, but because of the essential

Man immortal.” – CORPUSHERMETICUM, AS TRANSLATED

BY George Robert Stow Mead,translation published in 1906 .

THE CORPUS HERMETICUM IS A BODY

OF WRITING A TTRIBUTED “to thelegendary Egyptian sage, Hermes

Trismegistus,”says Mead.

One of the oldest discovered manuscripts ofthis tradition, inherited by the Hellenes from

the Egyptians, is PapyrusVindobonensis Graeca 29456 ,

which dates to the end of the 2nd centuryAD.




601

THE PRANAYAMA, FOR INSTANCE, SPEAKS OFSTRENGTHENING THE FLOW OF ENEERGY

THROUGH A CENTRAL CHANNEL,AND OPENING TWO CHANNELS,

RUNNING IN AN 8 SHAPED PATTERN,AROUND IT,

THE IDA AND THE PINGALA,

BONDING THE HEAD-BRAINAND THE PLEVIC-SEXUAL,

THE IDA, PINGALA, AND THE CENTRAL FLOW,THE SUSHUMNA,

ARE AS THE ONE,IN THREE ASPECTS SPOKEN OF BY THE INITIAL

STATEMENT OF THE TABLET,

THE SUN, AND THE MOON,

THE MOON THAT REFLECTS THE SUN,GENERATING TOGETHER,

FROM THE ONE SEED PRESERVED,REFER TO THE GENETIVE ASPECTS OF THE

BODY,

THINGS EXISTS IN DUAL PATTENRS,WE SEE IT EVIDENT FROM



DILIP RAJEEV

602

SYMMETRY IN NATURE,IN NATURAL LAWS,

TO AN EXTENT AT LEAST PRESENT,

AND SAY IN FACTSSUCH AS THE COMPLEX CONJUGATE

OF THE SOLUTIONOF A CONFIGURATION

OF THE SCHRODINGER ’S EQUATION,IS A SOLUTION AS WELL,

AND IN THAT WE PERCEIVE,BEAUTY IN SYMMETRY,

NERVE ENDINGS THAT ACTIVATE THE IDA,THE MOON-LIKE, FEMALE,

AND THE PINGALATHE SUN-LIKE, MALE,

WERE THOUGHT TO HAVE ASSOCIATIONS INTHE SURFACE HUMAN ANATOMY

WITH EACH NOSTRIL,

ETC.

5) the wind carries it in its belly; but its nourse is a




603

spirituous earth.

THE WIND IS THE LIFE ENERGY,THE VITAL BREATH,

THE VITAL BREATH IS INFUSED WITH ONENATURE,

AS THE ONE NATURE REFLECTS IN THE SEXUAL

WATERS,THE WATERS FOUNTAIN INSIDE,

WITHIN,AND THIS SPIRIT IS PROJECTED ON TO THE

BODY ,

THE BODY IS THUS AS SPIRITOUS EARTH,

6) That one only thing is the father of all things in theUniverse.

THE ONE IS THE PRIMORDIAL ONE,THE FATHER OF ALL THINGS,

INCLUDING HIS OWN FATHER AND MOTHER,WHICH IS HIMSELF REFLECTED,

AND DUALIZED ON THE WATERS,

IN THE GENTIVE DUAL ASPECTSOF THE BODY,

THE EARTH-CLAY,



DILIP RAJEEV

604

BEING TRANSFORMED,

6a) Its power is perfect,

THE ONE IS THE IDEAL, UNOBSTRUCTABLE,7) after it has been united with a spirituous earth.

THE ONE NATURE

UNITED WITH SPIRITOUS EARTH

AND THIS BEING WHY ANY EXERCISESOF YOGA,

IS TO BE DONE IN A STATE OF NON-DUALITY,

AS ONE WITH THE ONE,IN ABSOLUTE ONENESS

WITH HIM

7a) Separate that spirituous earth from the dense orcrude by means of a gentle heat, with much attention.

KEEPING THE VITAL HEAT ALIVE,NEVER LOSING THE SEED,

AND THUS WITH MUCH ATTENTION,ON THAT ASPECT,




605

THE VOLATIZING MATTER, FORMS THE NEWBODY,

ITS SEPERATED FROM THE EARTHEN BODY,WHICH OUGHT BE ESTABLISHED IN THIS

PROCESS,

OF MAKING THE VAOLATILE FIXED,

AND THE FIXED VOLATILE,8) In great measure it ascends from the earth up to

heaven, and descends again, newborn, on the earth,and the superior and the inferior are increased in

power.

AS THE MATTER TRANSFORMS,THE BODIES OF THE ONE IN MANIFEST WORLD

FORMS,

THE MATTER OF THE UNIVERSE IS DISTILLEDUP,

THE AXIS FORMS,

THE NEW BODY FORMS,THE BODY TRANSFORMS

FROM CLAY NATURE,



DILIP RAJEEV

606

TO ONE NATURE,UNAFFECTED BY ANYTHING OF TIME,

OR, OF THE UNIVERSE,OF UNOBTRUCTABLE NATURE,

ONE NATURE

EACH HUMAN CAN ENGENDER HIS RAY FROMTHE ONE,

HIS OWN PERFECTION,

THE ONE, HOWEVER, IS ONE INDIVIDUAL IN

THE WORLD,

9) By this wilt thou partake of the honours of thewhole world. And Darkness will fly from thee.

THUS PERFECTION EMERGES,

INCLUDING AN IDEAL BODY,IN THE WORLD,

10) This is the strength of all powers. With this thouwilt be able to overcome all things and transmute all

what is fine and what is coarse.THE WILL IS THE ONE,AND ALL STRENGTH,




609

THE IDEA, ON A PLANE,IS THAT THE WATERS OF THE BODY,

THE STREAMS OF INNER FLOW,ALL TO BOND-REFLECT THE ONE,

THERE IS A SIMILAR PROCESS IN THE WORLD-UNIVERSE, AS WELL.



DILIP RAJEEV

610

“ Let me love you, godly one,

Then would you give me redemption.”

- KUNDRY, TO PARSIFAL, INWAGNER’S PLAY.




611

TABULA SMARAGDINA,as the feminine ought

understand,

WOULD WELL BESUMMARIZED,

IN,

“ABIDE IN ASBOLUTEPURITY,

WITH THE ONE,

DISSOLVE THE VERY IDEA OFTHE DUAL,

THE FOUNTAINING INNER

SPIRIT,THE SEXUAL WATERS,



DILIP RAJEEV

612

SPLASH AGAINST THE

EARTHY BODY,AS IT FOUNTAIN UP THE

SPINAL AXIS,

IN THESE PURE WATERS,ALREADY IN ONE NATURE,

DISSOLVE THE CLAY,ABIDE IN THE ACT,IN GENTLE HEAT,

PRESEVERING THE SEED,IN ONE NATURE,

THE SEXUAL WATERS,

AND GENITAL SPACES,




613

AND ALL GENETIC ASPECTS

OF THE BODY,

IN ABSOLTUE PERCEPTION

OF THE ONE,NO SENSE OF DUAL,

THE ONE, AS THE ONE,

HIMSELF PERCEIVE,THE ONE IS THE SOLE DOER,AND IN ALL STILLNESS AND

MOVEMENT, perception,action, FEELING, life- energy’s

movement, HE FEELS HIMSELF

AS THE ONE,



DILIP RAJEEV

614

THE EARTH AROUND, AS A

VRITTI TO BE DISSOLVED,

REPLACED WITH THE

PERCEPTION OF THE ONE,

THE BONDING TO THE

SOURCE, THE PRIMORDIALMAN THUS DESCENDS,

THE FOUNTAINING MATTER,

DISTILLED, RENEWED,RETURNED,

FORMING THE NEW IDEAL

BODY,




615

OF THE ONE, “

The reason why we in YOGA, IN

pranayama, ALL, ought stayassimilated to ONE NATURE,

And also so, in doing anyexercises,

is explained, in understandingthe Tabula Smaragdina,

AS WELL.



DILIP RAJEEV

616

THE VAISHNAVITES SAYTHAT THE GREATER THE

PURITY OF THE HEART ,

THE GREATER THE

DEVOTION TO

THEONE ,

THE CLEARER THE

PERCEPTION OF HIMBECOMES,



DILIP RAJEEV

618

The Philosopher’s Stone wereattributed

LEGENDARYPOWERS by the alchemists,

IN VEILED WRITINGS,which led the general public to

think of it as a substance, or a kindof elixir,

to be prepared according to a LOST

or SECRET recipe,AND DRUNK.

In “The Alchemy Reader: From Hermes Trismegistus toIsaac Newton ,”edited by Stanton J. Linden of Washington

State University, and published by the CambridgeUniversity Press,

Stanton writes of the, “the famously enigmatic emerald




619

table,”“In this brief tract the secrets of the preparation of the

philosopher’s stone were thought to be cryptically set forthon an emerald tablet. ”

Paul Kraus translates Jabir Ibn

Hayyan(721 A.D. – 815A.D.),AN ARAB OR PERSIANalchemist, writing on the

Emerald Tablet,"The body becomes a spirit, and takes on... fineness,

lightness, extensibility, coloration... The spirit... becomes a body and acquires the latter's resistance to

fire, immobility and duration. From both bodies alight substance is born , which.. precisely takes up a

middle position between the two extremes".

Burckhardt writes,“The wind which carries the spiritual germ in its body, is the vital breath, and, more generally, the



DILIP RAJEEV

620

‘subtle stuff’ of the intermediate world betweenheaven and earth – that is, between the supra-

formal(or purely spiritual) world and the corporealworld. The vital breath is also Quicksilver which

contains the germ of gold in a liquid state. It’s nurse isthe earth – that Is to say, the body, as an inward

reality."

Quicksilver is a term for mercury - THE SEMINAL INAN IDEAL STATE, IN ONE NATURE. Gold is a term

for the new body, the ideal body,The lead transformed to gold is aggregates of the

earthy mind and body transformed.

Terms such as

MAKING THE FIXED

VOLATILE,AND THE VOLATILE FIXED,




621

were used in a similar sense bythe Alchemists.

The VOLATILE IS THE BOTHTHE SPIRIT INDUCED EARTH,

AND THE NEW FROM,

THE ONE SOURCE,FORMING THE NEW BODY,

AND VOLATILE IS ALSO THE

PERCEPTION OF THE ONE,AT STAGES OF THE WORK,

THE PERCEPTION OF THENEW BODY, IN ONE NATURE,



DILIP RAJEEV

622

ETC.

THE ALCHEMICAL ART IS

THUS TO ABIDE IN THEFOUNTAINING SEXUAL

WATERS,

IN THE ONE’S WILL,AND AS THE PERCEPTION OF

THE NEW BODY EMERGES,

THE PERCEPTION OF THENEW BODY BEING AS THAT

OF THE VOLATILE, KEEP

EMERGING IT, FIXING IT,AND DISSOLVE THE EARTHY




623

BODY IN THE SEXUAL

WATERS.AND TAKE CARE NEVER TO

APPLY TOO MUCH HEAT,

SO AS TO NOT LEAVE THEEARTH BAKED,

OR TO LEAVE THE

HEMERTICALLY SEALEDFLASK BROKEN,

THE SEMINAL,THE SEXUAL WATERS,THE PRIMA MATERIA

FOR THE WORK,NEVER LOST,



DILIP RAJEEV

624

ABIDE IN ABSOLUTEPERCEPTION OF THE

ONE BODY,

THE ONE IN THE HUMANFRAME DOES THE WORK,

IDENTIFYING HIMSELF ASTHE ONE,

THE DOER,

PERFORMING THE WORK,AS IF,

AND KNOWING,HE IS THE ONE.




625

AND IDENTIFYING HIMSELF

WITH THE NEW BODY,

“KNOWING THE ETERNAL

UNDESTRUCTABLE,THEUNBORN,

THE IMPERISHABLE,

IN WHAT WAY DOES THISPURUSHA,

SLAY, AND WHOM DOES HE

SLAY?

AS WORN GARMETS

THROWING AWAY,NEW GARMENTS, A MAN



DILIP RAJEEV

626

TAKES,

THE WORN BODY CASTINGAWAY,

ANOTHER NEW,

THE ONE WHO ABIDESINSIDE TAKES,

IMPENETRABLE BYWEAPONS,

IS THE NEW,

AND NOT AFFECTED BY FIRE,AND WATER DOESN’T WET,NOR THE WIND WEAKEN,

NEVER PEIERCED, NOR




627

BURNED,NEVER WETTED, NOR

WITHERED,IN THE ETERNAL FIXED,

UNALTERABLE,PRIMORDIAL. “

- VERSES, 21-24, CHAPTER 2,THE BHAGAVAD GITA,



DILIP RAJEEV

628

The Mandeans believe Jesus, thedisciple John, etc., were disciples

of John The Baptist.

A Mandean text says,“The priests were angry, and went

to Yahya(John The Baptist) andordered him to leave Jerusalem.Yahya defied them saying ‘Bringswords and cut me, bring fire and

burn me, or water and drown me. ’ And the priests replied. ‘Yahya, weknow that swords will not cut thee,

nor fire burn thee, nor water drownthee. ’




629

ENGENDER YOUR RAY FROMTHE ONE, WASH YOURSELF

IN THE ESOTERIC INNER

RIVERS.

“ Just as all things proceed by meditation on Onealone, so also are they born from this .one thing byadaptation. “ – Translation by Burckhardt., from a

Latin version of the text of the Emerald Tablet.

He says, “This means that the Hermetic workproceeds… following the pattern.. of the emanatioof the world from One Divine Being, by the means

of One Spirit.”

He notes that instead of “meditatione unis”( by

meditation on ONE alone), some manuscripts have“meditatione unis”( by the meditation of the ONEAnd, that “this essentially means the same thing.”



DILIP RAJEEV

630

ANCIENT TEXTS ON YOGAPOINT OUT

THAT

THE NAMES OF RIVERS WERE

USEDTO REFER TO INNER FLOWS

IN THE HUMAN BODY

THE INNER WATER OUGHT

BE IN ONE NATURE ,



DILIP RAJEEV

636

Wake, Shu, Strong-Armed,His Father's Champion,

Slayer of rebels,In peace, awake peaceably!

Wake, Fighting Ram Who Chases His Foes,Herdsman of his Followers,In peace, awake peaceably!

Wake, Multiform One,Who Changes Shape at Will,In peace, awake peaceably!

Wake, Khnum Who Fashions as He Wishes,Who sets every man in his place!

THE WAR-CONCH PANJAJANYAM ISASSOCIATED WITH KRISHNA IN INDIANTRADITIONS, ONE OF THE EPITHETS OF

KRISHNA IS ARISUDHANA, “THE SLAYER OF

ENEMY,“

IN THE EARLY DAYS OF HIS LIFE, HE IS APLAYFUL COWHERD, FINDS HIS DOMAIN IN

THE MEADOW,

HE IS THE WOOER OF WOMEN,AND HIS DIVINE PLAY WITH THE GOPIS,




637

IS PART OF ANCIENT INDIAN WRITINGS,

AND THERE ARE LAYERS OF ANALOGOUSSYMBOLYSM ANYONE FAMILIAR WITH INDIAN

TRADITIONS WOULD SEE,

INCLUDING THE SYMBOLISM OF LION, THE

CROCODILE, ETC. THE CROCODILE ISSYMBOLIC OF THE DISSOLVING NATURE OF THE

PRIMORDIAL WATERS,

IN THE GITA,

KRISHNA SAYS,

Among Horses, The Ucchaihsrava,Born of Nectar of Immortality,Among the Lordly Elephants,

I am the Iravatha,

Among humans, The Lord of Men,Of The Weapons, The



DILIP RAJEEV

638

Thunderbolt, Am I,

..I Am Cupid, The Generator,

Of The Poisonous One Headed

Serpents, Vasuki,Ananta, among the many-headed

non-venomous serpents...

Among Daityas I am Prahlada,Time among measurements,

The Lion among animals,

The Garuda Eagle among BirdsAmong the swift moving, The

Wind Am I,

Rama Am I, Amongst The Wielderof Weapons,




639

Of the water-beings, TheCrocodile,

Of the flowing rivers, Ganga Am I,The Origin-Creator of All,

The Middle-Sustainer, AndDestroyer,

Of All, Am I, O Arjuna,

The Spiritual Knowledge Am I,Of the Arguments,The Reasoned End.

..Further, O Arjuna,

I am the Seed of all Generated,There is no being - moving or

immobile,That is not reposed into me in



DILIP RAJEEV

640

Existence.

OTHER ANALOGOUS SYMBOLISM BETWEENTHE INDIAN TRADITIONS’ DESCRIPTION OF THONE, AND THE EGYPTIAN HYMN, INCLUDE THE

IDEA THAT THE ONE IS THE AGITATOR OFMEN,

WINTHORP SARGEANT,IN HIS TRANSLATION OF

THE BHAGAVAD GITA,

TRANSLATES THE EPITHET JANARDHANA OFKRISHNA AS “ THE AGITATOR OF MEN,”

FROM THE WORD JANA MEANING “FOLKS,”AND THE ROOT “ARD” MEANING TO AGITATE, MOVE,

OTHER INTERPRETATIONS ATTRIBUTED TO THE

SAME EPITHET, JANARDHANA, IS‘THE PROTECTOR OF BEINGS,’‘THE LIBERATOR,’




641

AND SO FORTH .

‘THE DESCENT ’ IS PROJECTION ANEW INTOREALITY, OF THE ONE, NOT IN ANY SENSE A

FALL,

ACHYUTAM “THE ONE WHO NEVERFALLS,” IS AN EPITHET IN INDIAN

TRADITIONS FOR

THE ONE,FOR KRISHNA,

Redgrove: Sun and Moon "probably stand for Spiritand Matter respectively, not gold and silver".

Burckhardt: Sun "is the spirit (nous), while the moonis the soul (psyche)".

“Nous,” Burckhardt explains his idea of, elsewhere, in

saying, that the Nous, the Spirit, “constantlycontemplates the Supreme Unity, THE ONE,



DILIP RAJEEV

642

THOUGH UNABLE TO EVER KNOW HIM,

YET, THROUGH THIS CONTEMPLATION, THENOUS MANIFESTS THE ALL, “JUST AS A LENS

TRANSMITS THE LIGHT IT RECEIVES AS ABUNDLE OF RAY S.”THIS IS ABSTRACTED IN

THE EGYPTIAN SYMBOLISM OF THE SUN, AND

ITS ENLIVENING RAYS,

Schumaker: "If the moon is associated with water, as because of its ‘moisture' [as] was usual, and the sun

with fire, the prima materia is understood to have been generated by fire, born of water, brought down

from the sky by wind, and nourished by earth".




643

Burckhardt notes that the ARABIC VERSION OFTHE EMERALD TABLET’STEXT SAYS,

“This way istraversed by the

sages."



DILIP RAJEEV

644

PLOTINUS, “One of the most influential

philos ophers in antiquity after Plato and Aristotle,”ACCORDING TO THE STANFORD ENCYCLOPEDIA

OF PHILOSOPHY,

PLOTINUS WROTE OF A SUPREMETRANSCENDENTAL “ONE,” BEYOND IDEAS OF

BEING AND NON- BEING, “ETERNAL,”“UNCHANGABLE,”

THE UNIVERSE, ACCORDING TO PLOTINUS, IS ANEMANATION FROM THE ONE, YET THESE

EMANATIONS NO WAY AFFECT OR DIMINISH THEONE. PLOTNUS DRAWS ANALOGY WITH THE SUN

EMANATING LIGHT, AND THE ANALOGY THATTHE REFLECTION IN THE MIRROR DOESN’T AFFEC

THE OBJECT IN ANYWAY.




645

THE ONE OFPLOTINUS’S PHILOSOPHY IS

NOT THE SUM OF EXISTING

THINGS, NOR IS THEONE ANYTHING OF THE

EXISTING UNIVERSE.

THE ONE IS INDIVISIBLE,HE SAYS.



DILIP RAJEEV

646

THE BHAGAVAD GITA,

VERSE 6-7,

CHAPTER 4,

SAYS,

“YADAA YADAA HIDHARMASYA,

GLAANIR BHAVATI

BHAARATA..ABHYUTTHAANAM

ADHARMASYA

TADAATMAANAMSRIJAAMYAHAM”




647

WHENEVER THERE IS DECAY OF THE WORLD

FROM VIRTUE,O DESCENDENT OF BHARATA,

AND THE NON-VIRTUOUS ARISE,

THEN MYSELF,

I SEND FORTH,

PARITRAAṆAAYA

SAADHUUNAA Ṃ VINAA ŚAAYA CA

DUṢKṚTAAM

DHARMASAṂSTHAAPANAARTHAAYA

SAṂBHAVAAMI YUGE

YUGE



DILIP RAJEEV

648

TO TAKE THE GOOD ACROSS,

TO ANNIHILATE THE EVIL,TO ESTABLISH VIRTUE,

I AM BORN,IN EVERY YUGA.

IN THE PERSPECTIVE OF INDIAN TRADITIONS, CIVILIZATIONSRISE AND FALL, AND THE UNIVERSE ITSELF RUNS IN CYCLIC

PHASES, AND A YUGA IS A LARGE PHASE OF TIME.




649

IN TRANSFORMING OUR

OWN BODIES,EVERYTIME WE OBSERVETHE VRITTIS CLOUD OUR

PERCEPTION OF THE ONE ,NON-VIRTUOUS FORMS

ARISE IN MIND,

WE OUGHT DISSOLVE,THE VRITTIS,

REESTABLISH,

OURSELVES,IN YOGA,

IN ONE NATURE,



DILIP RAJEEV

650

THUS,ENGENDER A NEW

IDEAL IN OURSELVES




651

The transformed ASPECTS distilled, the parts we work on being what’s left of the mud, we ought engage in the work

THROUGHOUT, with the intensity of a beginner,Knowing the work is never for naught,

As long we advance with diligence,The goal will in-time approach,

Though we,The side of that is still clay,

STILL,Perceive little may,

Of the advance,On the surface.

With great care,ABIDE IN GENTLE WARMTH,NEVER LOSE THE SEMINAL,ABIDING IN ONE NATURE,THE FOUNTAIN STRONG,

KEEP SPLASHING THE SPIRIT WATERS,

ON THE EARTH,

AND KEEP NOURISHING THE BODY,WITH GOOD FOOD, GOOD EXERCISE,

THE BRAIN WITH GOOD STUDY,THE JOY FOUNTAIN STRONG,

IN ONE NATURE,

THE SENSES WITH VIRTUOUS JOYS,

AND IN ALL PERCEPTION, ACTION, STUDY,



DILIP RAJEEV

652

KNOW THE ONE AS THE

DOER.




653

AND KEEP FIXING

THE VOLATILE,

ANDVOLATALIZING

THE FIXED,

REPEATEDLY,



DILIP RAJEEV

654

PROGRAMMINGTHE BRAIN,

TO KEEP ABIDING

IN THATPROCESS.




655

AND THE GUIDINGPRINCIPLE OF OUR EFFORTS,

IN THE WORLD,

OUGHT BE TRUTH, WHAT

ENGENDERS VIRTUOUS JOY, THAT

FOUNTAIN TO THE ONE,

IN THE GREATER PICTURE,



DILIP RAJEEV

656

tatra niratiśayaṁ sarvajña-

bījam 25

IN HIM, THE ISHWARA,IS THE UNSURPASSABLE,

OMNISCENT SEED.




659

THE TRUE TEACHER IS THE ONE,HE ALONE IS THE GUIDE ON THE PATH,

THE SOLE FOCUS OF THE ADEPT,

THE ANCIENT SAGES,IMPARTED THE IDEA OF THE ONE,

SO THAT THE ASPRITANT UNDERSTOODHOW TO PROCEED INTO PERFECTION,

THROUGH HIS OR HER OWN INNER

SELF, BONDING WITH THE ONE.

THE SCRIPTURE, HAD A SIMILARPURPOSE,

TO HEAL FORGETFULNESS OF THESOURCE,

THE ONE,AND WERE TO BE STUDIED,

AS ONE WITH THE ONE,



DILIP RAJEEV

660

IN A NON-DUAL STATE.




661

Jesus said, “Do not hold on tome, for I have not yet ascended

to the Father. Go instead to my brothers and tell them, 'I am

ascending to my Father and

your Father , to my God andyour God.'”

- John 20:17, The Bible, NewInternational Version.



DILIP RAJEEV

662

ANY SO LABELLED‘TEACHER,’ NOT GIVING ACLEAR IDEA OF THE ONE,

AND THUS THE PURPOSEOF ALL THE EFFORTS,WHICH IS BONDING-

ASSIMILATION TO THEONE SOURCE ,

IS MERELY MISLEADINGFOLKS, GENERATING A

MESS.




663

THE PATH IS JOYFUL, ofGREAT WONDERS,

WHEN THE GOAL IS

CLEAR,THE HEART IS ON THE

ONE,

AND UNCLEAR EFFORTS,NOT KNOWING THE GOAL,

ENGENDERS A MESS,SUFFERING,

ETC.,



DILIP RAJEEV

664

NATURALLY,

SINCE IT IS FOOLISHNESUPON FORGETFULNESS OF

ONE’S OWN SOURCE,THE SPRING OF ONE’S

OWN LIFE.

ANOTHER MAJOR ISSUE THAT ARISES WITH AFOCUS ON THIS OR THAT PASSING PHENOMENON,

OR A MANIFEST DIETY, OR A SO LABELLED TEACHER,IS THAT THE ORDERING IS NOT WITH THE ETERNAL

PRINCIPLE, AND THUS WHAT IS ACHIEVED IS

TEMPORARY AND PASSING AS WELL,

AND EVEN WORSE, FOLKS PROGRAMMEDTO BELIEVE IN WHAT IS NOT THE PRIMORDIAL

SOURCE,TO NOT BE

SEEKING THE SOURCE, TROUGH THEIR OWN SOUL,THEIR OWN SELVES ,




667

DISTINGUISH THE TRUE FROM

THE FALSE,AND THE PRETENTIOUS,

AND THE HINTS INCLUDE THATHE IS BEYOND NATURE,

UNOBSTRACTABLE, OF NON-DIVISIBLE NATURE, HIS ACTIONSARE EFFORTLESS, HIS STRENGTHSPERFECT, DOESN’T SUFFER THE

CONSEQUENCES OF ACTIONS, ETC.,AND A UNIQUE PURUSHA WITH

THESE QUALITIES, AS PATANJALISAYS, IS THE LORD, IS THE ONE,

ISHWARA.



DILIP RAJEEV

668

HE IS THE ORIGIN OF ALLSOULS,

INCLUDING OF EVERYADEPT,

SO SERCHING INWARD,

For the SOURCE OF HIS OWN LIFE,THE ADEPT KNOWS,

WHO THE ISHWARA, THE

ONE, IS.

AND WE MAY RESORT TO THEWORDS OF ANCIENT SAGES,




669

IN WIDELY ACCEPTED ANCIENT

WRITING,

FROM THAT OF VYASA,THE COMPILER OF THE VEDAS,

TO HERMES,

TO

THOSE OF PHILOSOPHERS SUCHAS PLOTINUS,

FOR FURTHERHINTS,

AND A TEACHING THAT SPEAKS INNO CLEAR WORDS OF THE ONE IS TO BE

AVOIDED.



DILIP RAJEEV

670

THE ASPIRANT IS OFTENALLOWED TO KNOW,

DIRECTLY, WHAT HE OR SHENEEDS TO KNOW, IN

SEVERAL WAYS,

WITH A FOCUSED MIND,

ON THE ONE, AND A STRONG SENSE

OF REASON,

THE PATH AHEADIS OBVIOUS.




671

tasya vācakaḥ praṇavaḥ 27

HIS EXPRESSED WORD IS THEPRANAVA



DILIP RAJEEV

672

PRANAVA IS THE INITIAL SOUND, THE WAY THEWILL MOVES IN THE WATERS.

IN THE HUMAN,IT IS THE PERCEPTION OF THE SEXUAL WATERS,

FOUNTAINING IN ONE WILL,

AS THE ONE BEAM IS ESTABLISHED, ANDTRANSFORMS,

IN THE CHANDOGYA UPANISHAD, AND SHRAUTASUTRA, THE PRANAVA IS ASSOCIATED WITH THE

SOUND OM

PRONOUNCED

OOOOOOO…MMMMMM….




673

IS THE DEVANAGRI FORMASSOCIATED WITH THE

SOUND OM,

THE SOURCE ENERGIES, ASSYMBOLIZED AS EMERGING FROM A

VOID SPACED FORM “O” , THEUNMANIFEST, ENTERS THE PELVIC,

THE SYMBOL ABOVE WITH A BLOBSUBLIMING IN A VASE IS THE

TRANSFORMING SEED WATERS,TO SPEAK OF A WAY OF INTERPRETING THE FORM,

the sound O IS THE PRIMORDIAL UNMANIFESTING, MTHE MERGEING OF THE SYSTEM TO IT, ETC. THERE

ARE SEVERAL SENSES.

FOR INSTANCE, THE SOUND O CIRCULATES THEVITAL, INTO THE EARTH-BODY, AND INTO THE

SOURCE,



DILIP RAJEEV

674

taj-japaḥ tad-artha- bhāvanam 28

IN THE FOUNTAINING-REPETITION OF IT, FORMS

ITS MEANING-PERCEPTION, ITS FEELING,ITS EXPANDING NATURE.




675

TH WORD FOR REPETITION, JAPA, HAS BEEN INLATER TIMES ATTRIBUTES THE SENSE TO CHANT, TO

REPEAT, TO CHANT IN WORSHIP, ETC.

SYMBOLICALLY, AND IDEOPHONETICALLY,IT SUGGESTS THE FIRE-WATER MOVEMENT,

as the fire

waters in thepelvic vase,Bonded to

THE ONE,



DILIP RAJEEV

676

ASSYMBOLIZEDBY THE LINE

ABOVE,

AND AS THE POTENTIALS

EMERGING AXIALLY




677

FROMTHE ONESOURCE.

THE SUTRA THUS ALSO SAYS,

ABIDE IN THE FOUNTAINING STREAM,THE FOUNTAINIG SEXUAL WATERS,

AS THE ONE BEAMTHE PRIMORDIAL WILL

MOVES AXIALLY.

FEEL-KNOW,THE EXPANDING

NATURE.

THIS SUTRA IS ALSO INTERPRETED IN TEXTS ASREPETITION OF THE SOUND OM, EITHER IN THE

MIND, OR AS A SOFT YET AUDIBLE CHANT.

AN ANCIENT CHINESE FORM LATER GIVEN THE

SENSE ‘POTENTIAL, ABILITY,’ SHOWS AN AXIAL BEAM AND A TRIANGUAL FORM,

RESEMBLING THE SACRUM,



DILIP RAJEEV

678

THIS MAY ALSO HAVE ASSOCIATIONS WITHENERGY CENTERS IN THE SPINAL,

AS SUGGESTED BY TEXTS ON YOGA.

VARIANTS OF THE ABOVE SYMBOL SHOW A ONELINE ON THE AXIS,

OR A ONE NATURED WHIRL,

IN THEIN THE AXIAL EMERGES, FROM A VESSEL ABOVE, THE

BRAIN-SKULL,




679

THE MOST ANCIENTFORMS OF THE ABOVE

SYMBOL SHOW,

THE TRANSFORMINGEARTH IN ONE NATURE



DILIP RAJEEV

680

ON THE LEFT SIDE, AND

ON THE RIGHT ARE THENERVES ENTERING THE

SPINE, AND DUALNATURED ENERGY

CHANNELS RUNNING INAN 8 SHAPED PATTERNAROUND THE SPINAL

AXIS,

ANALOGOUS TO THESYMBOL OF THE

CADUCEUS,THE TRANSFORMING




681

STREAMS,

AND ANALOGOUS TODESCRIPTIONS OF IDA

AND PINGALA,



DILIP RAJEEV

682

tataḥ pratyak-cetana-adhigamo-'py-antarāya-abhavaś-ca 29

THUS, THE INTELLIGENCE,INWARD, TRANSCENDS, AND

THE OBSTACLES ARE

DISSOLVED.



DILIP RAJEEV

688

tat-pratiṣedha-artham-eka-

tattva-abhyāsaḥ 32

TO OPPOSE-DISSOLVETHESE, PRACTICE THEONE TRUTH, THE ONE

ESSENCE.



DILIP RAJEEV

690

THROUGHFRIENDLINESS,COMPASSION,

JOYFULNESS, ANDIMPERTUABILITY IN

SITUATIONS AS

HAPPINESS AND PAIN,SUCCESS AND LOSS,

IS CLARITY OF

INTELLIGENCE GAINED.The inner fountain of JOY TO THE ONE ought bestrong, and the mind ought not be moved by the

dualities of manifest universe, even if it be in ideassuch as good and bad, or pleasures and pain,

success, or loss, etc.




691

WHEN THE MIND IS

CLOUDED, THE SUTRATELLS US, IT IS HELPFUL

TO FIND ACTIVITIES THATBRING US AN INNER JOY.

EVEN IF IT BE WATCHINGA GOOD MOVIE, IT IS

BETTER THAN SITTING

WITH A DEJECTED STATEOF MIND.

A GOOD WALK, AHEALTHY GOOD MEAL,



DILIP RAJEEV

692

SPENDING TIME IN

NATURE,WITH GOOD FRIENDS,

IN STUDIESOR RESEARCH

THAT INTERESTS YOU,ALL ARE HELPFUL,

IN ALIGNING YOURSELFA BIT FURTHER TO YOUR

SELF,




693

IN ALL THESEACTIVITIES,

YOGA,

THE BOND TO THE

ONE

HAVE ESTABLISHED,



DILIP RAJEEV

694

pracchardana-vidhāraṇa-ābhyāṁ vā prāṇasya 34

THROUGH EXHALATIONAND INHALATION BOTHOF THE VITAL BREATH.

BREATHING THE SPINAL VITAL ENERGIES INTOTHE ONE SOURCE AS WE INHALE, AND IN THEEMANATING BREATH, ASSIMILATING TO THEONE NATURED VITAL ENERGIES EMERGING

FROM THE ONE SOURCE.




695

HATHA YOGIC SCHOOLS,

WHICH APPARENTLY EMERGED IN LATER TIMES,STARTED

PRACTICE OF BREATHING EXERCISES

FOUNDED ON THE IDEA

THAT THE PHYSICAL BREATHING THROUGH THENOSTRILS IS RELATED TO THE IDA AND PINGALA

CHANNELS,

A TYPICAL PRANYAMA EXERCISE, AS DESCRIBED INTHE SIVASAMHITA

INVOLVE1. SITTING UPRIGHT,

SPINE AND HEAD ALIGNED,

2. BREATHING IN THROUGH THE LEFT NOSTRIL,KEEPING THE RIGHT CLOSED WITH THE THUMB,

PRESSING AGAINST THE LOWER SIDE OF IT;

3. THEN WITH THE FOREFINGER AND THUMBCLOSING BOTH NOSTRILS,

AND HOLD THE BREATH RETAINED FOR AN EASYWHILE;

ACCORDING TO ONE ’S STRENGTH;



DILIP RAJEEV

696

4. THEN BREATHE OUT THROUGH THE OTHERNOSTRIL,

THE RIGHT NOSTRIL AS THE BREATHING IN WEREDONE THROUGH THE LEFT,

5. AND BREATHE IN AGAIN THROUGH THE RIGHT,RETAIN THE BREATH FOR AN EASY WHILE;

ACCORDING TO ONE ’S STRENGTH;

6. AND BREATHE OUT THROUGH THE OTHERNOSTRIL,

INHALE THROUGH THE SAME NOSTRIL THAT YOUEXHALED,

RETIAN THE BREATH BOTH NOSTRILS CLOSED,AND EXHALE THROUGH THE OPPOSITE NOSTRIL,

USE THE FOREFIGNER AND THUMB FINGER OF THERIGHT HAND,

TO ALTERNATELY CLOSE THE NOSTRILS,

REPEAT THIS AROUND 4 TIMES, GRADUALLY,NEVER STRAINING YOURSELF,

WORK UP TO THE 20 TIMES THAT THE SIVA SAMHITARECOMMENDS.

AS WITH ANY EXERCISE, BE IN A NON-




697

DUAL STATE,IDENTIFIED ENTIRELY WITH

THE ISHWARA,

THE ONE,

SIVASAMHITA SAYS ONE SHOULDSTART THE PRANAYAMAS WITHOBESCIANCE, PALMS TOGETHER,

TO THE TEACHER, OR GURU,AND PATANJALI TELLS US THAT

THE ONE, THE ISHWARA,ALONE, IS THE GURU.

AND FREE FROM THE DUALS OF EMOTIONS,RELAXED,

FOLLOWING THE NATURAL RHYTHM,ALSO PERCEIVE LIGHTLY THE

TRANSFORMATIONS IN THE BODY,

SAY WHEN YOU HOLD THE BREATH YOU




699

IN GENERALLY, WITHPRANAYAMAS,

WOMEN ARE ADVISED NOT TO

PRACTICE DURINGPREGNANCY,

AND THE DAYS OFMENSTRUATION,

PRANAYAMA EXERCISES WERETHOUGHT TO CLEAR THE

STREAMS OF VITAL ENERGY,CIRCULATE THE VITAL BREATH,

RISE THE SEMINAL INTO THE

BRAIN, AND THUS CLEAR UPTHE INTELLIGENCE,



DILIP RAJEEV

700

ENABLE A CLEAR FOCUS,

AND THUS BONDING WITH THEONE.

WHEN THE MIND FEELSCLOUDED,

YOU MAY WELLTRY DOING A FEW TIMES

THEPRANAYAMA

DESCRIBED ABOVE,

SITTING UPRIGHT, andRELAXED,ON A CHAIR.




701

PATANJALI CONTINUESDISCUSSION OF

TECHNIQUES TO KEEP THEINTELLIGENCE CLEAR, INTHE NEXT FEW SUTRAS,



DILIP RAJEEV

702

viṣayavatī vā pravr t̥ti-rutpann ā manasa ḥ sthiti

nibandhinī 35

THROUGH PONDERINGOF SUBJECTS, THAT

RESTRAIN THE MIND,ESTABLISH IT, IN RISING-




703

NATURED ACTIVITY.



DILIP RAJEEV

704

ANY CLASSICAL SUBJECT,

OR EVEN LISTENING TOCLASSICAL WESTERN

MUSIC,

IS OF THE IMPACT,

SO IS ENGAGING IN WORK,ALIGNED TO OUR

NATURE,WORK THAT BENEFITS

THE WORLD,




705

viśokā vā jyotiṣmatī 36

FREE OFSUFFERING,EFFULGENT.



DILIP RAJEEV

706

THE SUTRA IS OFTENINTERPRETED AS

FOLLOWING FROM THEPREVIOUS.

THE STATE OF STUDY, ORWORK,

LEADS TO A STATE

WHERE THE MINDDWELLS NOT ON PAIN ORSUFFERING, AND IS FILLED

WITH BRIGHTNESS.




707

WE FIND ARTS,

PHILOSOPHY, SCIENCES,ALL PROVING ROADS TO

DIVINITY, FOR THEDEDICATED MIND.

SOCRATES, PLATO, ETC.,THROUGH PURSUIT OF

REASON, THROUGH

PHILOSOPHY,THROUGH SEEKING

KNOWLEDGE,

TOOK A PATH TO THEDIVINE,



DILIP RAJEEV

708

BEETHOVEN, MOZART,

ETC.,THROUGH MUSIC

ELEVATED THEMSELVES,ABOVE THE ORDINARY,

MICHELANGELO,LEORNADO DA VINCI,

ETC.,THROUGH PURSUIT OF

ART.




709

THE SUTRA ALSOSUGGESTS,

A STATE WHERE THEEFFULGENCE OF OURINNER RAY FILLS US,

DISPLACES ALLPERCEPTION

WITH THE HIGHEST JOY.

ALL UNIDEALAGGREGATES

ARE EASILY DISPLACED,AS WE ABIDE IN THE



DILIP RAJEEV

712

svapna- nidrā jñāna-

ālambanam vā 38

DERIVING KNOWLEDGEFROM DREAMS AND



DILIP RAJEEV

716

paramāṇu parama-mahattva-anto- 'sya vaśīkāraḥ

40

THE FINEST PARTICLE,TO THE GREATEST

UNIVERSE,

IN THE ONEWILL SUBDUING.



DILIP RAJEEV

718

kṣīṇa-vr t̥ter- abhijātasy-evamaṇer-grahītr -̥grahaṇa-

grāhyeṣu tatstha-tadañjanatāsamāpattiḥ 41

AS THE VRITTIS WEAKEN,IS INDEED BORN THE

JEWEL-LIKE STATE IN

WHICH THE KNOWER, THEINSTRUMENT OF




721

“'Verily, the Self is to be seen, to be heard, to beperceived, to be marked, O Maitreyî! When we see,

hear, perceive, and know the Self, then all this is

known.” – The Brhadaranyaka

Upanishad.The Max Muller Translation.

“As clouds of smoke proceed by themselves out of lighted fire kindled with damp fuel, thus, verily, OMaitreyî, has been breathed forth from this great

Being what we have as Ri g-veda, Ya g ur-veda, Sama-veda, Atharvâ ṅgirasas, Itihâsa (legends), Purâ n a

(cosmogonies), Vidyâ (knowledge), theUpanishads, S lokas (verses), Sûtras (prose rules),

Anuvyâkhyânas (glosses), Vyâkhyânas

(commentaries). From him alone all these were breathed forth. ”– The Brhadaranyaka

Upanishad. The Max MullerTranslation.



DILIP RAJEEV

722

'As a lump of salt, when thrown into water, becomes dissolved into water, and could not be

taken out again, but wherever we taste (the water) itis salt,--thus verily, O Maitreyî, does this great

Being, endless, unlimited, consisting of nothing butknowledge, rise from out these elements, and

vanish again in them. When he has departed, thereis no more knowledge (name), I say, O Maitreyî.'

Thus spoke Yâ gñ avalkya.

Then Maitreyî said: 'Here thou hast bewildered me,

Sir, when thou sayest that having departed, there isno more knowledge.'

But Yâ gñ avalkya replied: 'O Maitreyî, I say nothingthat is bewildering. This is enough, O beloved, for

wisdom.

'For when there is as it were duality, then one seesthe other, one smells the other, one hears the other ,one salutes the other, one perceives the other, one

knows the other; but when the Self only is all this,how should he smell another, how should he

see another, how should he hear another, how




723

should he salute another, how should he perceiveanother, how should he know another?

How should he know Him bywhom he knows all this?

How, O beloved, should he know(himself), the Knower ? ”

- – The Brhadaranyaka Upanishad.The Max Muller Translation.

Here, the instrument of

KNOWLEDGE IS INTERPRETEDTO BE THE PRIMORDIAL BEING.



DILIP RAJEEV

724

THE DISCUSSION OF WHO THE

KNOWER AND THE OBJECT OFKNOWLEDGE IS,

IS MOOT,AS

WHEN KNOWING IS TRUE,THE KNOWER AND THE

INSTRUMENT OF KNOWLEDGE,

AND THE KNOWN,ARE ONE,

IN A DISCUSSION OF THE INSTRUMENT OFKNOWLEDGE AND THE KNOWER AS DUAL,WE DISCUSS ESTABLISHED IN A DUALIZED

STATE, OF FALSE PERCEPTIONS.

YET, ARGUMENT OF MINE HERE, AGAINSTYAGNAVALYKA’SAPPARENT LABELLING ISTHAT THE KNOWER IS NOT THE GENERATED




725

VRITTI OF THE PRIMORDIAL ONE, THEGENERATED UNIVERSE, NOR IS IT HIS

REFLECTION, BUT THE PRIMORDIAL ONEHIMSELF. THERE IS THUS ONLY ONE

REASONIGN BEING, ONE WILL, IN THEUNIVERSE. A MULTIPLICITY OF INDIPENDENT

WILLS IS AN IMPOSSIBILITY IN A SINGLESYSTEM.

THE PRESENSE OF A WILL, OR THE IDEATHAT THE BRAIN CAN WILFULLY GENERATEIDEAS, LEADS NATURALLY TO THE NOTION

OF A SOURCE, ONE WILL, ONE BEING.

IF THERE WERE A MULTIPLICITY OF WILLSANIMATING THE UNIVERSE, ONE SINGLE

UNIVERSE WOULD BE MOVING TOWARDSMULTIPLE DESTINIES, DRIVEN IN ADIFFERENT COURSE BY EACH WILL.



DILIP RAJEEV

726

“…in truth, there is

only onemind. ”

- Erwin Schrödinger,of QUANTUM PHYSICS FAME,




727

ALL FORMS OF THE UNIVERSE,MOVING AND IMMOBILE,

ARE ROOTED IN THE ONE BEING,

YET THE ONE IS INDEPENDENT

OF THE MANIFEST UNIVERSE,



DILIP RAJEEV

728

“Whosoever looksfor anything

elsewhere than in

the Self , wasabandoned byeverything. “

– The Brhadaranyaka Upanishad, Max Mullertranslation.




729

“Beyond. the senses is the mind, beyond

the mind is the highest (created) Being ,higher than that Being is the Great Self,

higher than the Great, the highestUndeveloped.'

'Beyond the Undeveloped is thePerson , the all-pervading and entirely

imperceptible …[every being] that knows him is

liberated, and obtains immortality. …

'This, the firm holding back of the senses, is what iscalled Yoga. He must be free from thoughtlessness

then, for Yoga comes and goes .'

'He (the Self) cannot be reached by speech, bymind, or by the eye. How can it be apprehended

except by him who says: "He is?"'

- THE KATHA UPANISHAD, as translated by Max Muller.



DILIP RAJEEV

730

He (the knower of the Self) knows that highesthome of Brahman , in which all is contained andshines brightly. The wise who, without desiring

happiness, worship that Person , transcend this

seed, (they are not born again.)

..That Self cannot be gained by the Veda, nor by

understanding, nor by much learning. He whom theSelf chooses, by him the Self can be gained. The Self

chooses him (his body) as his own...

The wise, having reached Him who is omnipresenteverywhere, devoted to the Self, enter into him

wholly.

Having well ascertained the object of the knowledge

of the Vedânta, and having purified their nature bythe Yoga.. enjoying the highest immortality, become

free at the time of the great end.

-THE MUNDAKA UPANISHAD,

AS TRANSLATED BY MAX MULLER.



DILIP RAJEEV

734

THERE IS STILL INTERNAL TALK, IDEAS,DISTORTIONS THAT THEY PUT ON THE

PERCEPTION, IN THE SAVITKARA SAMAPATTISTATE.

THE MONIER WILLIAMS DICTIONARY

POINTS OUT A SENSE OF THE WORD ‘SHABDAAS “The sacred syllable (OM)."

ALSO MEANING “SOUND,” “SHABDA” IS ATERM WITH PROFOUNDER MEANING IN

SANSKRIT LITERATURE. THE UNIVERSE ISGENERATED BY THE WORD, THE SHABDA,

AND SO ARE FORMS IN THE UNIVERSEASSOCIATED THEIR OWN SIGNATURES OF

‘SOUND’MOVEMENT, WHICH REFLECT INTOTHE NEUROANATOMY,

ACTIVATING CORRESPONDINGSIGNATURES IN THE BRAIN-PROGRAM.

THE BRAIN IS AN ASPECT OF THE SEED. IT ISTHE GENETIC MATERIAL THAT EVOLVES THE




737

BY MACDONELLTHUS,

SAMAPATTI SUGGESTS,

REACHING TOWARD THE

IDEAL STATE OF YOGA,THE ENCOUNTERING

WITH THE PRIMORDIAL

SELF,

THE MIND ATTAINING

THE SELF,

ETC.,



DILIP RAJEEV

738

“THE ONE WITHOUT A DUAL, THE

NEVER FALLING,THE WITHOUT BEGINNING,

OF INFINITE FORMS,THE PRIMORDIAL ONE,

YET OF ETERNAL BLOOMING YOUTH,

THAT WHICH THROUGH THE VEDAS,WITH DIFFICULTY OBTAINED,

IS GAINED WITH EASE,BY THE DEVOTED TO HIM THROUGH

THE SELF,

KRISHNA,THE PRIMORDIAL ONE,

HIM I WORSHIP. “ - THE BRAHMA SAMHITA




739

“THE ONE, SERVED WITH

GREAT RESPECT, BY AHUNDRED THOUSAND

GODESSES,

KRISHNA, THE PRIMORDIALONE,

HIM I WORSHIP”

- THE BRAHMA SAMHITA



DILIP RAJEEV

740

smr ̥ti-pari śuddhau svar ūpa-śūnyeva-artham ātra-nirbh āsā nirvitark ā 43

PURIFIED FROM MEMORYIMPRESSIONS, IN THE




741

SELF’S PERCEPTION, AS EMPTY, THE TRUEMEANING ALONE

REFLECTING, RADIANTLY,

IS NIRVITKARA.

smr ̥ti(MEMORY,

IMPRESSIONS) -pari śuddhau( PURIFIED OF,

CLEANSED OF)

svar ūpa (THE SELF’S FORM)-śūnyeva( AS IF EMPTY )-

artham ātra(THE MEANING

ALONE)-nirbh āsā(REFLECTING, SHINING



DILIP RAJEEV

742

FORTH ) nir(WITHOUT)

vitark ā (VITARKA – ARGUMENT, DOUBT,REASON, ETC.) 43




743

PATANJALI OFFERS TWO

WAYS OF STUDYING THESUBTLE, THROUGHPERCEPTION AND

REASON, AND A HIGHERPURER STATE OF DIRECT

PERCEPTIONING.



DILIP RAJEEV

744

etayaiva savicārānirvicārā ca sūkṣma-vi ṣayavyākhyātā 44

THROUGH THESE THEWITH-THOUGHT AND




745

WITHOUT-THOUGHT ARE

THE SUBTLE SUBJECTSEXPLAINED.




747

sūkṣma-vi ṣayatvam-ca-aliṇga paryavasānam

45 THE STUDY OF THE

SUBTLE ENDS AT THE

BOUNDARY OF THEMANIFEST, WHERE

THE WILL MOVES ONTHE WATER, THE



DILIP RAJEEV

748

REALM OF THE

PRIMORDIAL WATERS.

THE WILL, THE WILLBEAM THAT ENTERS

THE PRIMORDIAL

WATERS, ITSELF IS NOTOF PARTICLE NATURE.

THUS THE STUDY OFTHE SUBTLE ENDS AT

THAT REALM OF

PHENOMENON.




749

tā eva sabījas-samādhiḥ 46 THIS STAGE, PRECISELY, IS

THE SAMADHI WITH THESEED.

THE STATE BEING ONE OFPERCEPTIONING WITH



DILIP RAJEEV

750

THE PRIMORDIAL SEED,

WHOSE IMPRINT IN THE

WATERS,IS FORM,

AND THE UNIVERSE

ITSELF,

IS THE PATTERN OF THE

WILL-BEAM’S MOVEMENTIN PRIMORIDAL WATERS.




751

nirvicāra-vaiśāradye-

'dhyātma-prasādaḥ 47

THE EXPERIENCE OF THEBEYOND THOUGHT

STATES OF SAMAPATTILEADS TO THE LUCID



DILIP RAJEEV

752

PERCEPTION OF

THESELF



DILIP RAJEEV

758

MANIFEST CREATOR

EMERGING FROM THEONE,

AN IDEA ANALOGOUS TO

THE ‘NOUS’ OF PLOTINUS.

THE GOLDEN WOMB,THUS MAY HAVE




759

REFERNCE TO THE STATE

OF THE PRIMORDIALWATERS,

THE PRIMORDIALRHYTHMS

ESTABLISHED,

THE ONE MANIFEST SEEDSETTING

THE WATERSINTO MOVEMENT IN ITS

PATTERNS

THUS THE WATERS



DILIP RAJEEV

760

PREGNANT WITH THEPRIMORDIAL TRUTH.

r ̥ta

IS TRUTH,

THEPRIMORDIAL

RHYTHMS

bharā HAS THE SENSE




761

FILLED WITH, PREGNANTWITH

tatra ,

HAS THE SENSE,‘THEN, THERE, ‘ ETC.

Prajñā ISINTELLIGENCE,

CONSCIOUSNESS,WISDOM,

ETC.

THE BRAIN IS A SET OFRHYTHMING PROGRAMS,



DILIP RAJEEV

762

THERE ARE CYCLES THATREPEAT,

AND THIS IS EVIDENCED

IN THE BIOLOGICALRHYTHMS, THE ELECTRIC

PATTERS

OF THE EEG, ETC., FORINSTANCE.

THE PATTERNS OF THESEED EVOLVED,ASPECTS OF IT

EXISTS IN THE BRAIN,AND THIS ENABLES THE




763

BRAIN TO PERCEIVE THE

WORLD,

THE WORLD BEING

GENERATED BY THE SEEDAS WELL.

IN THE STATE OFSAMADHI WITH THE

IDEAL SEED,THE BRAIN,

THE DEEPER PERCEPTION

STRUCTURES,ALL ARE ALIGNED TO THE



DILIP RAJEEV

764

IDEAL SEED’S NATURE.

THUS IDEALPERCEPTIONS,

DIRECT PERCEPTIONS OFWHAT IS TRUE,

OF THE EVOLUTION OFFORMS FROM THE

PRIMORDIAL

SIGNATURES,ETC.,

IS PRESENT.



DILIP RAJEEV

766

THE WORD SHRUTI,

WHICH MEANS MUSICALRHYTHM,

ALSO REFERS TO “DIRECT

KNOWLEDGE” IN INDIAN TRADITIONS.




767

IN HINDU TRADITIONS,THERE ARE TEXTSREFERRED TO AS

“SHRUTI,”KNOWLEDGEOF DIVINE ORIGIN ,

AS OPPOSED TO “SMRITITHAT WHICH IS

REMEMBEREDKNOWLEDGE.




769

PATANJALI HINTS AT ANOTHER WAY OFUNDERSTANDING,

BEYOND PERCEPTION OF FORMS OF THE

SEED.



DILIP RAJEEV

770

tajjas-saṁskāro-'nya-saṁskārapratibandhī 50

THE IMPRESSIONSGENERATED IN THIS STATE,

RESTRAIN ALL OTHERIMPRESSIONS.




771

THE WORD saṁskāra,in addition

to THE SENSE“IMPRESSIONS,”

CAN ALSO MEAN ANYEXPRESSION, REFINED,

THROUGH A PROCESS,A PATTERN REFINED,



DILIP RAJEEV

772

APTE ATTRIBUTES THESEMEANINGS TO THE WORD,

“Idea, notion, conception.

Any faculty or capacity.Effect of work, merit of action; ”

“ Making perfect, refining, polishing; Refinement, perfection,

grammatical purity”

and MONIER-WILLIAMS,

“the faculty of memory, mentalimpression or recollection,

impression on the mind of acts done

in a former state of existence … ( pl., with Buddhists Buddhists) a mental conformation or creation



DILIP RAJEEV

778

THE VERY NATURE OFMATTER TRANSFORMS,

THE NATURE OF THEBRAIN TRANSFORMS,

AND IN THE BONDINGPERCEPTION IS A FLOW

DIRECTLY FROM A SUPER-

SEED SOURCE.

THE ANALYSIS THROUGH

SEED PATTERNS ISN’TNECESSARY TO




779

UNDERSTAND THE

WORLD,

YET, THE SEED PATTERNS

OF ANY BEING, ANYPHENOMENON, MAY BE

ANALYZED, YOGA

ESTABLISHED IN IT,TO KNOW IT,

TO DEAL WITH ANY

VRITTIS OF THAT SEEDSIGNATURE;

PERCEPTION OF THE

HIGHEST SEED, ALLOWSYOGA TO BE ESTABLISHED



DILIP RAJEEV

780

AGAINST ALL POSSIBLEVRITTIS,

AND KNOWLEDGEOF ALL

PHENOMENON.




781

tasyāpi nirodhe sarva-

nirodhān-nirbījaḥ samādhiḥ51

IN THIS TRANQUILDISSOLUTION,EVERYTHING

DISSOLVED, IS THE



DILIP RAJEEV

782

SEEDLESS SAMADHI.

THIS IS DESCRIPTION OF ASTATE

WHERETHE PERCEIVING HUMAN,IS DIRECTLY BONDED TO

THE SOURCE,TRANSCENDING THE

SEED,

AND THEN THE WILLTHAT GENERATED THE

SEED,

THE ONE




783

IS TO WHERE

THE SELF ISBONDED.

THE ENTIRE WORLD OFPERCEPTION,

AND ITS PATTERNS,ARE RESTRAINED

IN THIS PATTERN OF

PERCEIVING,

PERCEPTION GREATER

THAN THATWITH THE SEED.



DILIP RAJEEV

784

THE NUMBERS, ARE THENATURE OF

NEUROANATOMICAL

MOVEMENT,

THE SEED, WHICH

EVOLVES AS THE BODY,IN ITS CENTRAL ASPECT,

REFLECTS THE

MOVEMENT OF THE WILL,

THE SPINE IN TRADITIONS

WERE THOUGHT TO HAVESIX CENTERS,




785

THE CARBON,FORMING THE BASIS OF“LIVING” COMPOUNDS,

IS OF SIX ELECTRONS,

THE MOLECULAR RING

WITH 6 CARBONS,MAY HAVE TO DO WITH

CYCLIC SPINAL

RHYTHMS,ETC.

AN ATOM WITH SEVENELECTRONS HAS THE



DILIP RAJEEV

786

QUALITY OF THE NUMEBR

SEVEN, WHICH INCLUDESTHE HIGHER CHAKRA AS

WELL,

THUS IS A PATTERN OFDISSOLUTION,

8, OF CIRCULATION WITHTHE SOURCE,

OR A HIGHER SPACE, ETC.

NINE IS AN ANTHROPIC

FETUS IN FORMATION ,




787

THE NUMBERS,FUNDAMENTAL, ARE 1-9,

OR 0-10,

IF THE VOID,AND A NEW INNER

UNIVERSE,

ISTO BE ENCOMPASSED AS

WELL.



DILIP RAJEEV

788

IN ANCIENT MEDICINE,THE RHYTHM OF THE

PULSE

WERE ALL THE DOCTORFOUND NECESSARY,

TO ANALYZE,TO KNOW THE ENTIRE

STATE OFTHE PATIENT ’S

HEALTH,




789

IN THE PRIMORDIALRHYTHM,

WE RETURN TOHEALTH,

AND FUTURE MEDICINE,MAY THUS EMPLOY

SOUNDS,

RHYTHMS,TO HEAL;

USE NUMERICAL

PATTERNS TOHEURISTICALLY PREDICT



DILIP RAJEEV

790

WHICH MOLECULES MAYRETURN THE SYSTEM

TOA

STATE OF HEALTH,ETC.



DILIP RAJEEV

792

IN THE WATERS,

THE PRIMORDIALWATERS OF GENERATION.

THUS, AS THESAMSKARAS OF THE

MIND ARE IDEALIZED,FROM THE NEWLY

GENERATED RHYTHM,

AN IDEAL BODY

OUGHT BE GENERATED.

yoga, the fundamentals by dilip rajeev

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