homeranking.info Business THE HOLY SCIENCE BOOK PDF

The holy science book pdf

Friday, February 1, 2019 admin Comments(0)

Page 1. Page 2. Page 3. Page 4. Page 5. Page 6. Page 7. Page 8. Page 9. Page Page Page Page Page Page Page Page Page Sri Yukteswar Giri - The Holy Science - Free download as PDF File .pdf), Text File .txt) or read online for free. Great Book by Swami Sri Yukteshwar Giri. homeranking.info - Download as PDF File .pdf) or read online.


Author: EUSEBIA CASTORENO
Language: English, Spanish, Indonesian
Country: Chad
Genre: Science & Research
Pages: 325
Published (Last): 17.01.2016
ISBN: 889-1-24389-856-4
ePub File Size: 26.78 MB
PDF File Size: 12.18 MB
Distribution: Free* [*Regsitration Required]
Downloads: 21479
Uploaded by: MARIELA

The method I have adopted in the book is first to enunciate a proposition in Sanskrit terms of the Oriental sages, and then to explain it by reference to the holy. The Holy Science book download (PDF) Written by Swami Sri Yukteswar Giri in under the title Kaivalya Darsanam. Sri Yukteswar states that he wrote. Lovers of Sri Yukteswar's galactic book find here a free download of the original edition of The Holy Science (PDF 7 MB), published privately in Kidderpore .

In Kep- ler discovered important laws of astronomy, and Galileo produced a telescope. Man, being coriscious of his own real position and of the nature of this creation of Darkness, Maya, becornes possessed of absolute power over it, and gradllally withdraws all the developrncnts of Ignorance. Without this love, man cannot live in the natural way, neither can he keep company with the fit person for his own welfare; he becomes often excited by the foreign matters taken into his system through mistakes in understanding the guidance of Nature, and in consequence he suf- fers in body and mind. Lastly, years is the length of Kali Yuga, wi th years before and after as its sandhis: When he looks for further explanation, he fInds that all his wakeful conceptions are substantially nothing but mere ideas caused by the trn io n of five objects of sense the negative attributes of the five inter-nal electricities with the five organs of sense their positive attributes through the medium of five organs of action the neutralizing attribu tes of the electricities. These three are the real necessities of the human heart and have nothing to do with anything outside his Self.

As al1 identifies Irirnse lf wi t h his material body, composed of the aforesaid properties, he is able to comprehend by these irnper'fect organs these properties only, and not the Substance to which these properties belong.

The Eter-. Swarni Sri Yuk. Publishers Note. See He-brews Prakriti or Nature of God. T'he Alrnighry Fo rce, Sakti. How God is comprehended. As rnari is the likeness of God, directing his attention, inward he can.

Parambrahma causes creation, inert Nature Prakriti , to emerge. The Word, Amen Aum , is the beginning of the Creation. The Four Ideas: See Revelation 3: All things uiere made by him; and uiithout liim uias not anything made that uias made The cause of creation is Anu or the Aforn s, En masse they are called Maya or the Lord's illusory power; each individual Anu is called Avidya, Ignorance. Atorns, which represent within.

They are called en rnasse Maya, the Darkness, as they keep the Spiritual Light out of corn pr e herrsio n: Hence the aforesaid fOUT ideas which give rise to all those confusions are rncru. Marl, so long as he icleritifres himself with his gross mate rial body, holds a position far inferior to that of the primal fourfold Atom and necessarily fails to co mp re herrd the same. But when he raises Irimself to the level thereof, he not only comprehends this Atom, both inside and outside, but also the w ho le creation, both unmanifested and manifested i.

Science pdf book holy the

See Revelation 4: The individual Self, being Its manifestation, is one with It. Kutastha Chaitanya, the Holy Ghost, Pur ushottama. The marrifestatiori of Premabijam Ch.

Abhasa Chaitanya or Purusha; the Sons of God. See John 1: The Atom, under the influence of Chit universal knowledge forms the Chitta or the.. Chitta, the Heart; Ahamkara, Ego, the son of man. T'his At orn , Avitiya, the Ignorance, being under t.

Buddhi, the Intelligence; Manas, the Mind. Beirig thus Inagnetized, it has two poles, one of which attracts it toward the Real Substance, Sat, and the other repels it fro m the sarne. The forrncr is called S attuia or Buddhi, the I ntelligence, which cleternlines what is 'rruth; and the latter, being a particle of Repulsion, the Ahnighty Force spirit ualized as aforesaid, produces the ideal world for enjovrneru ananda and is called Anandatwa or Manas, the Mirrd.

Chitta, the spiritualized Atom, in which Ahamkara the idea of separate existence of Self appears" has frve ITlanifestations aura electricities. These fifteen attributes plus Mind and Lntelfigence constitute the seventeen "nne limbs" of the subtle body, the Lingasarira. Pancha Tattwa, the Root-Causes of creation, are the causal body.

Sri Yukteswar Giri - The Holy Science

T'h'is spiritualized Atom, Chitta the Heart , being the Repulsion manifested, produces five sorts of aura electricities fr'orn its five different parts: T'his diagram, prepared by the publishers, is intended only to show the progression of development of various aspects of creation, and does not purport to illustrate their spatial relationship to one another. Substance, Sat, produce a magn etic field wh ich is called the bod y of Suttioa Buddhi, the Intelligence.

T'b ese five electricities being the causes of all other creations are called Pancha Tattuia, the five Root-Causes, arid are considerecl the causal bod y of Purusha, the Son of God. Three Gunas; the electric attributes. Scutuia the positive, Tarnas the negative, and Rodas the neutralizing. Jnanendriyas, the five organs of the senses.

T'he positive attributes of the five electricities are Jnanendriyas, the organs of the senses-srnell, taste, sight, touch, a n d hearing-anci being attractecl under the influence of Manas, Mind, the opposite pole of this spiritualized Atorn , constitute a bod y of the sarne,.

Karmendriyas, the five organs of action.. Vishaya or Tanmatras, the frve objects of the senses. The negative a ttr ib u te s of the five electrici ties are the five Tanmatras or objects of the.

Lingasarira, the Fi rre material body. These frfr. The aforesaid five objects, which are the nega.. Kshiti, solids; Ap, liquids; Tejas, fire; Marut, gaseous substances; and Akasa, ether.

These five forms of gross matter and the aforesaid fifteen attributes, together with Manas, Mind, sense consciousness; Buddhi, discriminative Intelligence; Chitta, the Heart or power of feeling; and Ahamkara, the Ego, constitute the twenty-four basic principles of creation.

Gross material body. The aforesaid five objects, which are the negative attributes of the five elec-. Kshiti, t he solid; Ap, t. T'hese co nstitu te the outer covering called Sthulasarira, the gross rn ate ria.

Twenty-four Elders. T'hese five gross matters and the aforesaid fifteen attributes together with Manas, the Mind; Buddhi, the Irite lligence; Chitta, the Heart; and Ahamkara, the Ego, constitute the. The aforesaid twenty-four principles, which completed the creation of Darkness, Maya, are nothing mo re than the development of Ignorance, Avidya; and as this Ignoran. Seven Spheres or Suiargas, This universe thus described, cornrne ncing from the Eternal Substance, God, down to the gross material creation, has been distinguished into seven different spheres, Suiargas or Lokas.

No name can describe it, rror can anything in the creation of Dar krress or Lig'ht clesignate it. T'h is sphere is therefore called A nama, the N arne less. The next in order is Tapoloka, t he sphere of the Holy Spirit wh ich is the Et. Because it is not appr oachable even by the Sons of God as such, it is called Agama, the Inaccessible. Next is Janaloka" the s phe re of spiritual ref1ection, the Sons of God, wherein the idea of separate existence of Self originates.

As this sphere is above the cornprehension of anyone in the creation of Darkness, Maya, it is called Alakshya, the Lncompreherisible. T'h is, the connecting link, is the only way be twe en the spiritual and the material creation arid is called the Door, Dasamadurara. Ar o u n d this At orn is Swarloka, the sphere of rnagn. This sphere, being characterizeci by the absence of all the cre atiort even the organs and their objects, the fine m ater'ial th irrgs , is called Mahasunya, the Great Vacu urn ,.

As the gross matters of the creation are entirely absent fr'orn this sphere, and it is conspicuous by the presence of t he fm e rnatters onl y, it is called Su.

Sapta Patalas, seven churches. As Go d createcl man in His own irrrage , so is the body of man like unto the image of this u ruver se. Man, turning toward his Self arid advancing in the right way, perceives the Spiritual Light in these places, which are describecl ill the Bible as so many churches; the lights like stars perceived therein are as so many angels. See Revela tio n 1: The abovetnentioned seven spheres or Swargas and the seven Patalas constitute the fourteen Bhuvanas, the fo urt.

This Purusha, the Son of God is screeried by five coverings called the koshas or sheaths. Heart, the 1st Kosha. The first of these five is Heart, Chitta, the Atom, composed of four ideas as rnemtioried before, which feels or enjoys, and thus beirig the seat of bliss, ananda, is called Anan-. Buddhi, the 2nd Kosha. The second is the magnetic-aura electricities, manifestations of Buddhi, the Intelligence that determines what is truth.

Thus, being the seat ofknowledge,jnana, it is called Jnanamaya Kosha. Prana, the 4th Kosha. Gross matter, the 5th Kosha.. Action of Love. The action of Repulsion, the manifestation of the Omrripotcrit En erg y, being thus completed, the actiori of Attraction the Omnipotent Love in the core of the heart begins to be manifested. Under the i nf'lu erice of this Orn.

Inanimate kingdom. Thus this visible wor ld becomes adorned with SU11S, plan ets , ancl rnOOI1S, which we call the inanimate k irrgcl orn of the creation.

Vegetable kingdom. In this rnarmer, when the action of Divine Love becomes we ll developed, the evolution of Avidya, Ignorance the particle of Darkness, Maya, the Omnipotent Energy I11anifested , begins to be withci rawn. Annamaya Kosha, the Atom's outer coating of gross rnatter being. In this organic state the Atorns, embracing each other rnore closely to their heart, appear as the vegetable kingdom in the creation.

Animal kingdom. The Atoms then perceive the nature of the exter-nal world and, attracting other Atoms of different nature, form bodies as necessary for enjoyment, and thus the an irnal kingdom appears in the creation. When Manomaya Kosha becomes withdrawn, Jnanamaya Kosha the body of Intelligence composed of electricities becomes perceptible.

The Atom, acquiring the power of dete r m in i ng right and wrong, becomes man, the rational being in the creation. Devata or Angel. When man, cultivating the Divine Spirit or Omniscient Love within his heart, is able to withdraw thisjnanamaya Kosha, then the innermost sheath, Chitta, the Heart composed of four ideas , becomes manifest. Man is then called Devata or Angel in the creation.

Free, Sannyasi. When the Heart or innermost sheath is also withdrawn, there is no longer anything to keep man in bondage to this creation of Darkness, Maya. He then becomes free, Sannyasi,. Just as the objects seen in our dreams are found, when we awake, to be insubstantial, so our waking perceptions are likewise unreal-a matter of inference only.

Pdf science book the holy

Sleeping and waking states. When rria n cornpares his ideas relating to gross matters conceived in the wakeful state with his conception of ideas in dream, the similarity existing between thern naturally leads him to conclude that this external world also is not what it appears to be. When he looks for further explanation, he fInds that all his wakeful conceptions are substantially nothing but mere ideas caused by the trn io n of five objects of sense the negative attributes of the five inter-nal electricities with the five organs of sense their positive attributes through the medium of five organs of action the neutralizing attribu tes of the electricities.

This union is effected by the operation of Mind Manas and conceived or grasped by the Intelligence Buddhi. What is needed is a Guru, a Savior, who will awaken us to Bhakti devotion and to perceptions of 'TI-uth. When rn an frrrds his Sat-Guru or Savior. When man understands by his Aparokshajnana true comprehension the nothingness of the external world, he appreciates the position of John the Baptist, the divine personage who witnessed Light and bore test imo ny of Christ, after his heart's love, the heavenly gift of Nature, had becorne developed.

Any advanced sincere seeker may be fortunate in having the Godlike company of some one of such personages, who may kindly stand to him as his Spiritual Preceptor, Sat-Guru, the Savior. Following affectionately the holy precepts of these divine personages, man becomes able to direct all his organs of sense inward to their common center-the sensoriurn, Trikuti or Sushumnadwara, the door of the interior world-where he com-.

Behold, I stand at the door, and knock; if a'ny mari hear "my voice and open the door, I unll corne in to him and will sup with him, and he unth. He was not that Light, but lVQ..! He said, I am the voice oj' one crying rn the unlderness, Make straight the tvay oj' the Lord. Ganga, Jamuna, or Jordan, the holy streams. The 2nd birth. Through his luminous body, rnari, believing in the existence of the true Light-the Life of this universe-becomes baptized or ab-.

Aparokshajnana, the real comprehension. In t h is state the son of man begins to repent a n d , turning back from the gross material creation, creeps toward his Divinity, the Eternal Substance, God. When the clevelopments of ignorance are stopped, mall gradually comprehends the true character of this creation of Darkness, Maya;, as a mere play of ideas of the Su p rerne Nature on His OWl1 Self, the only Real Substance.

This true compr-ehension is called Aparokshajnana. Emarrcrpariorr Kaivalya is obtained when one realizes the oneness of his Self with the Universal Self, the Supreme Reality.

Sannyasi or Christ the anointed Savior. When all the developments of Ignorance are witb. Baptized in the stream of Light. Tllrough this Savior the son of rnan becomes again baptized or absorbed in the str-eam of Spiritual Ligb t, and, rising above the creation of Darkness, Mcuya, enters into the spiritual world and becomes unified with Abhasa Chaitanya or Purusha, the SOIl of Gocl , as was the case with Lord Jesus of Nazareth.

Pdf science the holy book

In this state man is saved for ever and ever frorn the bondage of Darkness, Maya. That is, he becomes one with Christ Consciousness, the reflected consciousness of the Eternal Father God in creation, immanent in the Word or Aum, the Cosmic Vibration.

Thus is he freed or saved from the darkness of Maya, the delusion of separateness frorn the Father. SacrifIce of self. When man thus entering into the spiritual world becomes a Son of God, he COITlprehends the universal Light-the Holy Ghost -as a perfect whole, and his Self as nothing but a rrre r e idea resting on a fragrnent of the Aum Light.

Then he s acr ifrce s Iri rrrse. Kaivalya, the unifIcation. Literally, "isolation, absolute independence or e rna n ci pa. Liberation, the pritne object. When man understands even by way of inference the true nature of this creation, the true relation existing between.

This relief fro: Residing in Self is liberation.. When rrran raises himself above the idea creation of this Darkriess, Maso; anel passes completely out of its influence, he becomes liberated from bondage and is placed in his real Self, the Eternal Spirit. Then there is cessation of all pain and the attainment of the ultimate aim true fulfIllment, Godrealization.

Liberation is salvation.. On attaining this liberation, man becomes saved from all his troubles, and all the desires of his heart are fulfIlled, so the ultimate aim of his life is accornplished. Why rrran suffers.

So long, however, as man identifies himself with his material body and fails to firrd repose in his true Self, he feels his wants according as his heart's desires remain unsatisfied.. To satisfy them he has to appear often in flesh. Troubles are born from Avidya, Ignorance. Ignorance is the perception of the nonexistent, and the nonperception of the Existent. What is ignorance?

Ignorance, Avidya, is misconception, or is the erroneous conception of the existence of that which does not exist. Througb Avidya man believes that this material creation is the only thing that substantially exists, there being nothing beyond, forgetting that this material creation is substantially nothing and is a mere play ol ideas on the Eternal Spirit, the only Real Substance, beyond the comprehension of the materiaJ creation. T'h'is Ignorance is not only a trouble in itselfbut is also the source of all the other troubles of man.

Avidya, Ignorance, having the twofold power of polarity, manifests as egoism, attachment, aversion, and blind tenacity.. The darkening power of Maya produces egoism and blind tenacity; the polarity power of Maya produces attachment attraction and aversion repulsion. Tenacity is a result of natural conditioning be Ignorance is the source of all troubles.

In order to understand how this Ignorance is the source of all other troubles we should r-erne mbe r as has been explained in the previous chapter that Ignorance, Avidya, is nothing but a particle of Darkness, Maya, taken distributively, and as such it possesses the two properties of Maya. The one is its darkening power, by the influence of which. This darkening power produces Asmita or Egoism, the icleritificatiorr of Self with the material body, which is but the development of Atorn , the particles of the universal force; and Abhinivesa or blind tenacity to the belief in the validity and ultimate worth of the mater-ial creatrori.

By virtue of the second of the properties of Maya, Ignorance or Avidya in. The objects so attracted are the objects of pleasure, for which an Attachment, Raja, is formed. The objects that are repulsed are the objects producing pain, for which an Aver-. Why man is bound. By the influence of these five troubles-Ignorance, Egoism, Attachment, Aversion, and Tenacity to the material creation-man is induced to involve himself in egoistic works and in consequence he suffers.

GlI rt i p. Ultimate aim of the heart. With man the cessation of all suffering is Artha, the Irear t's irnrn ed iate aim.

The complete extirpation of all these sufferings so that their recurrence becomes irrrposs ible, is Paramartha, the ultirnate goal. Ananda, bliss, is the contentment of heart attained by the ways and means suggested by the Savior, the Sat-Guru.. Chit, true consciousness, brings about the complete destruction of all troubles and the rise of all virtues.

All desires being fulfIlled, and all miseries re.. The real necessities.. These three are the real necessities of the human heart and have nothing to do with anything outside his Self. T'hey are essential properties of his own nature, as explained in the previous chapter.

How man attains Bliss. When man becomes fortunate in securing the favor of any divine personage, Sat-Guru. How Consciousness appears. With his heart thus contented, man becomes able to fix his attention upon anything he chooses and can comprehend all its aspects. So Chit, Consciousness of all the modifications of Nature up to its first and primal manifestation, the Word Amen, Aum ,.

Arid being absorbed in the str-eam thereof, man becomes baptized and begins to r e pe nt and r et u r n towar-d his Divinity, the Eternal Father, whence he had fallen. See Revelation 2: How Existence is realized. Man, being coriscious of his own real position and of the nature of this creation of Darkness, Maya, becornes possessed of absolute power over it, and gradllally withdraws all the developrncnts of Ignorance.

In this way, freed from the control of this creation of Darkness, he cornpr ehe nds his own Self as Indestructible and Ever-Existing Real Substance. So Sat, the Existence of Self, corues to light.

How main object of the heart is attain. All the necessities of the heart-Sat, Existence; Chit, Consciousness; and Ananda, Bliss-having been attained, Ignorance, the mothe r of evils, becomes emaciated and consequently all troubles of this material world, which are the sources of all sorts of sufferings, cease forever.

Thus the u ltirna te aim of the heart is effected. All fulfIllments of his nature attained, Inan is not: This state is Kaivalya, oneness.. How tnan fl. In this state, all the necessities having been. Entering the k. In this state rn ari comprehends his Self as a fragruent of the Universal Holy Spirit, and, abandoning the vain idea of his separate existence, unities hirnself wi t h the Eternal Spirit; that is, becomes one and the same with God the Father. This rrn ificar io n of Self with God is Kaivalya, wb.

See John Yajna, sacrifi. Penance is patience or evellDlindedness in all conditions equanimity amidst the essential dualities of Maya; cold and heat, pain and pleasure, etc. Swadhyaya consists of reading or hearing spiritual truth, pondering it, and forming a deftnite con Meditation on Pranava, the divine sound of Aum, is the only way to Bralunan Spirit , salvation.

Patience, faith, and holy work explained. Tapas is religious mortification or patience both in enjoyments and in sufferings. Swadhyaya is sravana, study, with manana, deep attention, and thereby nididhyasana, forrrring of an idea of the true faith about Self; that is, what I am, whence I came, where I shall go, what I have come for, and other.

Brahmanidhana is the baptism or merging of Self in the strearn of the Holy SOU11d Pranaoa, Aurn , which is the holy work performed to attain salvation and the only way by which man can return to his Divinity, the Eternal Father, whence he has fallen. Aum is heard through cultivation of Sraddha heart's natural love , Virya moral courage , Smriti memory of one's divinity , and Samadhi true concentration..

How the Holy Sound manifests. This Holy Sound Pranava Sabda manifests spontaneously through culture of Sraddha, the energetic tendency of the heart's natural love; Virya, moral courage; Smriti, true conception; and Samadhi, true concentration. The virtue of Love. The heart's natural love is the principal requisite to attain a holy life.

When this. It thereby makes man perfectly healthy in body and mind, and enables him to understand properly the guidance of Nature. When this love becomes developed inman it makes him able to understand the real position of his own Self as well as of others surrounding h im ,. With the help of this developed love, man becomes fortunate in gaining the Godlike company of the divine personages and is saved forever. Without this love, man cannot live in the n a.

He can never find any peace whatever, and his life becomes a burden. Hence the culture of this love, the heavenly gift, is the principal requisite for the attainment of holy salvation; it is impossible for man to advance a step toward the same without it.

Moral courage Virya arises Fr-orn Sraddha, directing one's love toward the guru, and from affectionately following his instructions. Those who remove our troubles, dispel our doubts, and bestow peace are true teachers. They perform a Godlike work. Their opposites those who increase our doubts and difficulties are harmful to us and should be avoided like poison.

As explained in the previous chapter, this creation is substantially nothing but a mere icieaplay of Nature on the only Real Substance, God, the Eternal Father, who is Guru-the Supreme -in this universe. All rhings of this creation are therefore no other substance than this Guru, the Supreme Father, God Himself, perceived in pillr-.

Out of this creation, the object that relieves us of our rniseries and doubts and administers peace to us, whether animate or irranirnate, and however insigriificant the same may be, is entitled to our utrnost respect.

Even if it be regarded by others as an object of vilest contempt, it should be accepted as Sat Savior and its company as Godlike. That which produces opposite results, destroying our peace, throwing us into doubts, and creating our miseries, should be considered Asat, the bane of all good, and should be avoided as such. The Indian sages have a saying:. Some consider the deities to exist in water i.

Moral courage Virya arises from Sraddha, di.. As explained in the previous chapter, this creation is substantially nothing but a mere ideaplay of Nature on the only Real Substance, God, the Eternal Father, who is Guru-the Supreme -in this universe. All things of this creation are therefore no other substance than this Guru, the Supreme Father, God Himself, perceived in plur-. Out of this creation, the object that relieves us of our miseries and doubts and administers peace to us, whether animate or inanimate, and however insignificant the same may be, is entitled to our utmost respect.

Even if it be regarded by others as an object of vilest contempt, it should be accepted as Sat Savior and its company as C: T'Irus, in general, people think that illness is a dire calamity; and as water, when properly administered, tends to remove illness, ignorant men may choose for their Divinity water itself.

Philosophers, being able to comprehend the internal electrical Light that shines within t. They then accept this Light as their Divinity or Savior. Ignorant people in their blind faith would accept a piece of wood or stone as their Savior or Divinity in the external creation, for which their heart's natural love will develop till by its energetic tendency it will relieve them of all exciting causes, cool their system down to a normal state, and invigorate their vital powers.

The adepts, on the other hand, having full control over the whole material world, fmd their Divinity or Savior in Self and not outside in the external world. Regard the Guru with deep love. To keep company with the Guru is not only to be in his physical presence as this is sometimes impossible , but mainly means to keep him in our hearts and to be one with him in principle and to attune ourselves with him.

By so do ing, when man becomes able to conceive the sublime status of his divine brothers, he may be fortunate in remaining in their company and in securing help from anyone of them whom he may choose as his Spiritual Preceptor, SatGuru, the Savior.

Thus, to resume, Virya or moral courage can be obtained by the culture of Sraddha, that is, by devoting one's natural love to his Preceptor, by being always in his cotnpany in the internal sense already explained , and by following with affection his holy instructions as they are freely and spontaneously given. Of ij I ct: Moral courage is strengthened by observance of Yama morality or self-control and Niyama religious rules.

Niyama means purity of body and mind, contentment in all circumstances, and obedience following the instructions of the guru. Firmness of moral courage can be attained by the culture of Yama, the religious forbearances: What is natural living? To understand what natural living is, it will be necessary to dis tinguish it from what is unnatural. Living depends upon the selection of 1 food, 2 dwelling, and 3 company. To live naturally, the lower animals can select these for themselves by the hel p of their instincts and the natural sentinels placed at the sensory entrances-i--the organs of sight, hearing, touch, smell, and taste.

Full text of "Holy Science"

With men in general, however, these organs are so much perverted by. To understand, therefore, what our natural needs are, we ought to depend upon observation, experiment, and reason.

What is natural food for Dlan? First, to select our natural food, our observation should be directed to the fo rrrratiori of the organs that aid in digestion and nutrition, the teeth and digestive canal; to the natural tendency of the organs of sense which guide animals to their food; and to the nourishment of the young. Observation of teeth.

By observation of the teeth we fmd that in carnivorous animals the incisors are little developed, but the canines are of striking length, smooth and pointed, to seize the prey.

The molars also are pointed; these points, however, do not meet, but fit closely side by side to separate the muscular fibers. III the herbivorous animals the incisors are strikingly developed, the canines are stunted though occasionally developed into weapons, as in elephants , the molars are broad-topped and furnished with enamel on the sides only. In the frugivorous all the teeth are of nearly the same height; the canines are little projected, conical, and blunt obviously not intended for seizing prey but for exertion of strength.

The molars are broad-topped and furnished at the top with enamel folds to prevent waste caused by their. In omnivorous animals such as bears, on the other hand, the incisors resemble those of the herbivorous, the canines are like those of the carnivorous, and the molars are both pointed arid broad-topped to serve a twofold purpose.

Now if we observe the formation of the teeth in man we find that they do not resemble those of the carnivorous, neither do they resemble the teeth of the herbivorous or the omnivorous. They do resemble, exactly, those of the frugivorous animals. Observation of the digestive canal. By observation of the digestive canal we frrrd that the bowels of carnivorous animals are 3 to 5 tirries the length of their body, measuring from the mouth to the anus; and their stomach is almost spherical.

The bowels of the herbivorous are 20 to 28 times the length of their body and their stomach is more extended and of compound build. But the bowels of the frugivorous animals are 10 to 12 times the length of their body; their stomach is somewhat broader than that of the carnivorous and has a continuation in the duodenum serving the purpose of a second stomach.

The fruitarian diet referred to by Swami Sri Yukteswarji includes vegetables, nuts, and grains. Publisher's N ote. Observation of organs of sense.. By observation of the natural tendency of the organs of sensethe guideposts for determining what is nutritious -by which all anirnals are directed to their food, we frn d that when the carnivorous animal frnds prey, he b eoorrres so much delighted that his eyes begin to sparkle; he boldly seizes the prey and greedily laps the jetting blood.

Science pdf book holy the

On the contrary, the herbivorous animal refuses even his natural food, leaving it untouched, if it is sprinkled with a little blood. His senses of smell and sight lead him to select grasses and other herbs for his food, which he tastes with delight. Similarly with the frugivorous animals, we firrd that their senses always direct them to fruits of the trees and freld ,.

In men of all races we fmcl that their senses of smell, sound, and sight never lead them to slaughter animals; on the contrary they cannot bear even the sight of such killings. Slaughterhouses are always recommended to be removed far from the towns; men often pass strict ordinances forbidding the trncovcrecl transportation of flesh meats.

Can flesh then be considered the natural food of man, when both his eyes and his nose are so much against it, unless deceived by flavors of spices, salt, and sugar? On the other. It may also be rroricecl that various grains and roots possess an agreeable odor and taste, though faint, even when unprepared. Thus again, we are led to infer from these observations that man was intended to be a frugivorous ani-. By observation of the nourishment of the young we find that milk is undoubtedly the food of the newborn babe.

Abundant milk is not su pplied in the breasts of the mother if she does not take fruits, grains, and vegetables as her natural food. Cause of disease. Hence from these observations the only conclusion that can reasonably be drawn is that various grains, fruits, roots, andfor beverage-milk, and pure water openly exposed to air and sun are decidedly the best natural food for man.

These, being congenial to the system when taken according to the power of the digestive organs, well chewed and mixed with saliva, are always easily assimilated. Other foods are unnatural to man and being uncongenial to the system are necessarily foreign to it; when they enter the stomach, they are not properly assimilated. Mixed with. When they cannot find their way out, they subside in tissue crevices by the law of gravitation; and, being fermented, produce diseases, mental and physical, and ultimately lead to premature death.

Children's development. Experirnent also proves that the nonirritant diet natural to the vegetariarl is, almost without exception, admirably suited to children's development, both physical and mental. Their minds, understanding, will, the principal faculties, temper, and general disposition are also properly developed. Natural living calms passions. We firid that when extraordinary means such as excessive fasting, scourging, or monastic confrneme nt are resorted to for the purpose of suppressing the sexual passions, these means seldom produce the desired effect.

Experiment shows, however, that man can easily overcome these passions, the archenemy of morality, by natural living on a nonirritant diet, above referred to; thereby men gain a calmness of mind which every psychologist knows is the most favorable to mental activity and to a clear understanding, as well as to a judicial way of thinking. Sexual desire. Something more should be said here about the natural instinct of propagation, which is, next to the instinct of self-preservation, the strongest in the animal body.

Sexual desire,. In the sexual desire everyone has a very accurate thermometer to indicate the condition of his health. This desire is forced from its normal state by the irritation of nerves that results from the pressure of foreign matter accumulated in the system, which pressure is exerted on the sexual apparatus and is at frrst manifested by an increased sexual desire followed by a gradual decrease of potency.

This sexual desire in its normal state ma. Here again experiment shows that this desire, like all other desires, is always normal in individuals who lead a natural life as mentioned. The root of the tree of life. The sexual organ -the junction of important nerve extr ernities , particularly of the sympathetic and spinal nerves the principal nerves of the abdo me n wh ich , through their connection with the brain, are capable of enlivening the whole systern-is in a sense the root of the tree of life.

Man wellinstructed in the proper use of sex can keep his body and mind in proper health and can live a pleasant life throughout. Thus blincled. It is clear therefore that man, not knowing the truth about the dangers of rrristrse of the sexual povver, and being corn pclled to wrong practices by the nervous irritation resulting from u n natural living, suffers troublesome diseases in life and u.

Dwelling place of man. Seco ndly, about our dwelling place. The fresh atmosphere of the mouritainrop, or of the field or garden, or of a dry place under trees covering a large plot of land and freely ventilated with fresh air is tile proper dwelling place for man according to Nature. The company we should keep.

And thirdly, as to the com pany we should keep. Here also, if we listen to the dictates of our conscience arid consult our natural liking, we will at once fmd that we favor those persons whose magnetism affects us. By keeping the cOITlpany of Sat the Savior we are enabled to enjoy perfect health, physical anel m erit. If on the ot. Necessity of natural living and purity.. JI r'lf".: The eight bondages or snares are hatred, shame, fear, grief, condemnation, race prejudice, pride of family, and smugness.

Thus one becomes fit to practice Asana, Pranayanla, and Pratyahara; and to enjoy the householder's life by fulfIlling all one's desires and so getting rid of them. The eight m. Fir mrre ss of moral courage, when attained, rernoves all the obstacles in the way of salvation. These obstacles are of eight sorts-hatred, shame, fear, grief, condemnation, race prejudice, pride of pedigree, and a riar row sense of respectability-which eight are the mean nesses of the human heart.

Awakening rnagriarrim ity of the heart. By the removal of these eight obstacles, Viratuiani or Mahattwarn rrragn anirnitv of the heart carnes in,. T'hese practices enable mn n to satisfy his heart by enjoying the objects of t.

Value of Pranayama. Man can put the voluntary nerves into action whenever he likes, and can give t. When all of these voluntary nerves require rest he sleeps riatu ra lly, arid by t hi s sleep the voluntary n e rve s, being refreshed, can work again with full vigor. Mart's invol'untary ne rves, however, irrespective of his will, are working continuously of t hernse lves frorn his birth. As he has no control over t. When these nerves become fatigued they also want rest and naturally fall asleep.

T'his sleep of the involuntary nerves is called Maha'nidra, the great sleep, or death. When this takes place, the circulation, respiration, and other vital functions being stopped, the material body naturally begins to decay.

After a while, when this great sleep Mahanidra is over, man awakes, with all his desires, and is reborn in a new physical body for the accomplishment of his various yearnings. In this way marl binds himself to life and death and fails to achieve fmal salvation. After such rest by Praruuy ama the involuntary rie rve s beCe refreshed and work with newly replenished life. As after sleep, when rest has been taken by the voluntary rie rve s , man requires no help to awaken natur ally; so after death also, when man has enjoyed a full rest, he awakens naturally to life ill a new body on earth.

The fifth and 1 last of these sheaths is the gross matter, the Atom's outer coating, which, becoming Anna, nourish- ment, supports this visible world and thus is called the Annamaya Kosha. Action of Love. The action of Repulsion, the manifestation of the Omnipotent Energy, being thus completed, the action of Attraction the Omnipotent Love in the core of the heart begins to be manifested.

Under the influence of this Omniscient Love, the Attraction, the Atoms, being attracted toward one another, come nearer and nearer, taking ethereal, gaseous, fiery, liquid, and solid forms. Inanimate kingdom.

Thus this visible world becomes adorned with suns, planets, and moons, which we call the inanimate kingdom of the creation. Vegetable kingdom. In this manner, when the action of Divine Love becomes well developed, the evolution of Avidy a, Ignorance the particle of Darkness, Maya, the Omnipotent Energy man- ifested , begins to be withdrawn. In this organic state the Atoms, embracing each other more closely to their heart, appear as the vegetable kingdom in the creation.

Animal kingdom. When the Pranamaya Kosha becomes withdrawn, the Manomaya Kosha the sheath composed of Jnanendriyas , the organs of sense comes to light. The Atoms then perceive the nature of the external world and, attracting other Atoms of different nature, form bodies as necessary for enjoyment, and thus the animal kingdom appears in the creation.

When Manomaya Kosha becomes withdrawn, Jnanamaya Kosha the body of Intelli- gence composed of electricities becomes percep- tible. The Atom, acquiring the power of de- termining right and wrong, becomes man, the rational being in the creation. Devata or Angel. When man, cultivating the Divine Spirit or Omniscient Love within his heart, is able to withdraw this Jnanamaya Kosha, then the innermost sheath, Chitta, the Heart composed of four ideas , becomes manifest.

Man is then called Devata or Angel in the creation. Free, Sannyasi. When the Heart or innermost sheath is also withdrawn, there is no longer any- thing to keep man in bondage to this creation of Darkness, Maya. Just as the objects seen in our dreams are found, when we awake, to be insubstantial, so our waking perceptions are likewise unreal — a matter of infer- ence only. Sleeping and waking states.

When man com- pares his ideas relating to gross matters conceived in the wakeful state with his conception of ideas in dream, the similarity existing between them natu- rally leads him to conclude that this external world also is not what it appears to be. When he looks for further explanation, he finds that all his wakeful conceptions are substan- tially nothing but mere ideas caused by the union of five objects of sense the negative attributes of the five internal electricities with the five organs of sense their positive attributes through the medium of five organs of action the neutralizing attributes of the electricities.

This union is effected by the operation of Mind Manas and conceived or grasped by the Intelligence Buddhi. When man finds his Sat-Guru or Savior. When man understands by his Aparokshajnana true comprehension the nothingness of the external world, he appreciates the position of John the Baptist, the divine personage who witnessed Light and bore testimony of Christ, after his heart's love, the heavenly gift of Nature, had be- come developed.

Any advanced sincere seeker may be fortu- nate in having the Godlike company of some one of such personages, who may kindly stand to him as his Spiritual Preceptor, Sat-Guru, the Savior. Behold, I stand at the door, and knock; if any man hear my voice and open the door, I will come in to him and will sup with him, and he with me. The 2nd birth. Through his luminous body, man, believing in the existence of the true Light — the Life of this universe — becomes baptized or ab- Worshipers of Vishnu, God as Preserver.

See John 1: In this state the son of man begins to repent and, turning back from the gross material creation, creeps toward his Divinity, the Eternal Substance, God. When the developments of ignorance are stopped, man gradually comprehends the true character of this creation of Darkness, Maya, as a mere play of ideas of the Supreme Nature on His own Self, the only Real Substance. This true comprehension is called Aparokshajnana.

When ail the developments of Ignorance are withdrawn, the heart, being perfectly clear and purified, no longer merely reflects the Spiritual Light but ac- tively manifests the same, and thus being conse- crated and anointed, man becomes Sannyasi, free, or Christ the Savior. Through this Savior the son of man becomes again baptized or absorbed in the stream of Spiritual Light, and, rising above the creation of Darkness, Maya, en- ters into the spiritual world and becomes unified with Abhasa Chaitanya or Purusha, the Son of God, as was the case with Lord Jesus of Nazareth.

In this state man is saved for ever and ever from the bondage of Darkness, Maya. Thus is he freed or saved from the darkness of Maya, the delusion of separateness from the Father. When man thus entering into the spiritual world becomes a Son of God, he com- prehends the universal Light — the Holy Ghost — -as a perfect whole, and his Self as nothing but a mere idea resting on a fragment of the Aum Light.

Xhen he sacrifices himself to the Holy Ghost, the altar of God; that is, abandons the vain idea of his separate existence, and becomes one integral whole.

Kaivalya, the unification. Liberation, the prime object. When man under- stands even by way of inference the true nature of this creation, the true relation existing between this creation and himself; and when he further understands that he is completely blinded by the influence of Darkness, Maya, and that it is the bondage of Darkness alone which makes him forget his real Self and brings about all his suffer- ings, he naturally wishes to be relieved from all these evils. This relief from evil, or liberation from the bondage of Maya, becomes the prime object of his life.

When man raises himself above the idea creation of this Darkness, Maya, and passes completely out of its influence, he becomes liberated from bondage and is placed in his real Self, the Eternal Spirit. SUTRA 3 Then there is cessation of all pain and the at- tainment of the ultimate aim true fulfillment, God- realization. Liberation is salvation. On attaining this libera- tion, man becomes saved from all his troubles, and all the desires of his heart are fulfilled, so the ultimate aim of his life is accomplished.

Why man suffers. So long, however, as man iden- tifies himself with his material body and fails to find repose in his true Self, he feels his wants according as his heart's desires remain unsatis- fied. To satisfy them he has to appear often in flesh THE GOAL 27 and blood on the stage of life, subject to the influ- ence of Darkness, Maya, and has to suffer all the troubles of life and death not only in the present but in the future as well.

Ig- norance is the perception of the nonexistent, and the nonperception of the Existent. What is ignorance? Ignorance, Avidya, is miscon- ception, or is the erroneous conception of the existence of that which does not exist. Through Avidya man believes that this material creation is the only thing that substantially exists, there being X J.

This Ignorance is not only a trouble ir itself but is also the source of all the other troubles of man. I U I Avidya, Ignorance, having the twofold power of polarity, manifests as egoism, attachment, aversion, and blind tenacity.

The darkening power of Maya produces egoism and blind tenacity; the polarity power of Maya produces attachment attraction and aversion repulsion. Egoism results from a lack of discrimination between the physical body and the real Self. Tenacity is a result of natural conditioning be- lief in Nature and her laws as final, instead of belief in the all-causative powers of the Soul. Attachment means thirst for the objects of hap- piness.

Aversion means desire for the removal of the objects of unhappiness.

Ignorance is the source of all troubles. In order to understand how this Ignorance is the source of all other troubles we should remember as has been explained in the previous chapter that Ig- norance, Avidya, is nothing but a particle of Darkness, Maya, taken distributiveiy, and as such it possesses the two properties of Maya.

The one is its darkening power, by the influence of which THE GOAL 29 man is prevented from grasping anything beyond the material creation. This darkening power pro- duces Asmita or Egoism, the identification of Self with the material body, which is but the develop- ment of Atom, the particles of the universal force; and Abhinivesa or blind tenacity to the belief in the validity and ultimate worth of the material cre- ation.

By virtue of the second of the properties of Maya, Ignorance or Avidya in its polarized state produces attraction for certain objects and repul- sion for others. The objects so attracted are the objects of pleasure, for which an Attachment, Raja, is formed. The objects that are repulsed are the objects producing pain, for which an Aver- sion, Dwesha, is formed. Why man is bound. By the influence of these five troubles — Ignorance, Egoism, Attachment, Aver- sion, and Tenacity to the material creation — man is induced to involve himself in egoistic works and in consequence he suffers.

Once he has banished all pain beyond possibil- ity of return, he has attained the highest goal. Ultimate aim of the heart. With man the cessation of all suffering is Artha, the heart's immediate aim.

The complete extirpation of all these suffer- ings so that their recurrence becomes impossible, is Paramartha, the ultimate goal.

Prl fW? Ananda, bliss, is the contentment of heart at- tained by the ways and means suggested by the Savior, the Sat-Guru.

Sat, existence, is attained by realization of the permanency of the soul. These three qualities constitute the real nature of man. All desires being fulfilled, and all miseries re- moved, the achievement of Paramartha the highest goal is made. The real necessities. These three are the real neces- sities of the human heart and have nothing to do with anything outside his Self. They are essential properties of his own nature, as explained in the previous chapter. How man attains Bliss.

When man becomes fortunate in securing the favor of any divine per- sonage, Sat-Guru the Savior , and affectionately following his holy precepts is able to direct all his attention inward, he becomes capable of satisfy- ing all the wants of his heart and can thereby gain contentment, Ananda, the Real Bliss.

113809360-Sri-Yukteswar-the-Holy-Science.pdf

How Consciousness appears. With his heart thus contented, man becomes able to fix his atten- tion upon anything he chooses and can com- prehend all its aspects. So Chit, Consciousness of all the modifications of Nature up to its first and primal manifestation, the Word Amen, Aunt , 32 the holy science and even of his own Real Self, gradually appears. And being absorbed in the stream thereof, man becomes baptized and begins to repent and re- turn toward his Divinity, the Eternal Father, whence he had fallen.

See Revelation 2: How Existence is realized. Man, being con- scious of his own real position and of the nature of this creation of Darkness, Maya, becomes pos- sessed of absolute power over it, and gradually withdraws all the developments of Ignorance.

In this way, freed from the control of this creation of Darkness, he comprehends his own Self as Inde- structible and Ever-Existing Real Substance. So Sat, the Existence of Self, comes to light. How main object of the heart is attained. All the necessities of the heart — Sat, Existence; Chit, Consciousness; and Ananda, Bliss — having been attained, Ignorance, the mother of evils, becomes emaciated and consequently all troubles of this material world, which are the sources of all sorts of sufferings, cease forever.

Thus the ultimate aim of the heart is effected. This state is Kaivalya, oneness. How man finds salvation. In this state, all the necessities having been attained and the ultimate aim effected, the heart becomes perfectly puri- fied and, instead of merely reflecting the spiritual light, actively manifests the same. Man, being thus consecrated or anointed by the Holy Spirit, be- comes Christ, the anointed Savior.

Entering the kingdom of Spiritual Light, he becomes the Son ot God. In this state man comprehends his Self as a fragment of the Universal Holy Spirit, and, aban- doning the vain idea of his separate existence, unifies himself with the Eternal Spirit; that is, becomes one and the same with God the Father. See John Penance is patience or evenmindedness in all conditions equanimity amidst the essential duali- ties of Maya; cold and heat, pain and pleasure, etc.

Szvadhyaya consists of reading or hearing spiri- tual truth, pondering it, and forming a definite con- ception of it. Meditation on Pranava, the divine sound of Aunt, is the only way to Brahman Spirit , salvation. Patience, faith, and holy work explained. Tapas is religious mortification or patience both in enjoy- ments and in sufferings. Brahmanidhana is the baptism or merging of Self in the stream of the Holy Sound Pranava, Aurn , which is the holy work performed to attain salvation and the only way by which man can return to his Divinity, the Eternal Father, whence he has fallen.

See Revela- "I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first. Sraddha is intensification of the heart's natural love. How the Holy Sound manifests. This Holy Sound Pranava Sabda manifests spontaneously through culture of Sraddha, the energetic tendency of the heart's natural love; Virya, moral courage; Smriti, true conception; and Samadhi, true concentration.

The virtue of Love. The heart's natural love is the principal requisite to attain a holy life. When this THE PROCEDURE 37 love, the heavenly gift of Nature, appears in the heart, it removes all causes of excitation from the system and cools it down to a perfectly normal state; and, invigorating the vital powers, expels all foreign matters — the germs of diseases — by nat- ural ways perspiration and so forth.

It thereby makes man perfectly healthy in body and mind, and enables him to understand properly the guidance of Nature. When this love becomes developed in man it makes him able to understand the real position of his own Self as well as of others surrounding him. With the help of this developed love, man becomes fortunate in gaining the Godlike com- pany of the divine personages and is saved for- ever.

Without this love, man cannot live in the natural way, neither can he keep company with the fit person for his own welfare; he becomes often excited by the foreign matters taken into his system through mistakes in understanding the guidance of Nature, and in consequence he suf- fers in body and mind.

He can never find any peace whatever, and his life becomes a burden. Hence the culture of this love, the heavenly gift, is the principal requisite for the attainment of holy salvation; it is impossible for man to advance a step toward the same without it. Those who remove our troubles, dispel our doubts, and bestow peace are true teachers. They perform a Godlike work. Their opposites those who increase our doubts and difficulties are harmful to us and shouW be avoided like poison.

As explained in the previous chapter, this creation is substantially nothing but a mere idea- play of Nature on the only Real Substance, God, the Eternal Father, who is Guru — the Supreme — in this universe. Even if it be regarded by others as an object of vilest contempt, it should be accepted as Sat Savior and its company as God- like. That which produces opposite results, de- stroying our peace, throwing us into doubts, and creating our miseries, should be considered Asat, the bane of all good, and should be avoided as such.

The Indian sages have a saying: Some consider the deities to exist in water i. Their opposites those who increase our doubts and difficulties are harmful to us and should be avoided like poison. Thus, in general, people think that illness is a dire calamity; and as water, when properly administered, tends to re- move illness, ignorant men may choose for their Divinity water itself.

Philosophers, being able to comprehend the internal electrical Light that shines within them, find their heart's love flowing energetically toward the Light that relieves them of all causes of excita- tion, cools down their system to a normal state, and, invigorating their vital powers, makes them perfectly healthy, both in body and in mind. They then accept this Light as their Divinity or Savior.

Ignorant people in their blind faith would accept a piece of wood or stone as their Savior or Divinity in the external creation, for which their heart's natural love will develop till by its energetic tendency it will relieve them of all exciting causes, cool their system down to a normal state, and invigorate their vital powers. The adepts, on the other hand, having full control over the whole material world, find their Divinity or Savior in Self and not outside in the external world.

Regard the Guru with deep love. To keep com- pany with the Guru is not only to be in his physi- cal presence as this is sometimes im possible , but mainly means to keep him in our hearts and to be one with him in principle and to attune ourselves with him.

U A crowd is not a company, it is a mere gallery of faces. Thus, to resume, Virya or moral courage can be obtained by the culture of Sraddha, that is, by devoting one's natural love to his Preceptor, by being always in his company in the internal sense already explained , and by following with affec- tion his holy instructions as they are freely and spontaneously given.

Yama comprises noninjury to others, truthful- ness, nonstealing, continence, and noncovetousness. Niyama means purity of body and mind, con- tentment in all circumstances, and obedience fol- lowing the instructions of the guru.

Firmness of moral courage can be attained by the culture of Yama, the religious forbearances: What is natural living? To understand what nat- ural living is, it will be necessary to distinguish it from what is unnatural. Living depends upon the selection of 1 food, 2 dwelling, and 3 com- pany. To live naturally, the lower animals can select these for themselves by the help of their instincts and the natural sentinels placed at the sensory entrances — the organs of sight, hearing, touch, smell, and taste.

To un- derstand, therefore, what our natural needs are, we ought to depend upon observation, experi- ment, and reason. What is natural food for man? First, to select our natural food, our observation should be di- rected to the formation of the organs that aid in digestion and nutrition, the teeth and digestive canal; to the natural tendency of the organs of sense which guide animals to their food; and to the nourishment of the young.

Observation of teeth. By observation of the teeth we find that in carnivorous animals the in- cisors are little developed, but the canines are of striking length, smooth and pointed, to seize the prey. The molars also are pointed; these points, however, do not meet, but fit closely side by side to separate the muscular fibers. In the herbivorous animals the incisors are strikingly developed, the canines are stunted though occasionally developed into weapons, as in elephants , the molars are broad-topped and furnished with enamel on the sides only.

In the frugivorous all the teeth are of nearly the same height; the canines are little projected, conical, and blunt obviously not intended for seizing prey but for exertion of strength. In omnivorous animals such as bears, on the other hand, the incisors resemble those of the herbivorous, the canines are like those of the car- nivorous, and the molars are both pointed and broad-topped to serve a twofold purpose.

Now if we observe the formation of the teeth in man we find that they do not resemble those of the carnivorous, neither do they resemble the teeth of the herbivorous or the omnivorous.

They do resemble, exactly, those of the frugivorous animals. The reasonable inference, therefore, is that man is a frugivorous or fruit-eating animal. By observa- tion of the digestive canal we find that the bowels of carnivorous animals are 3 to 5 times the length of their body, measuring from the mouth to the anus; and their stomach is almost spherical. The bowels of the herbivorous are 20 to 28 times the length of their body and their stomach is more extended and of compound build. But the bowels of the frugivorous animals are 10 to 12 times the length of their body; their stomach is somewhat broader than that of the carnivorous and has a continuation in the duodenum serving the pur- pose of a second stomach.

The fruit- arian diet referred to by Swami Sri Yukteswarji includes vegetables, nuts, and grains. Thus we can again draw the inference that man is, in all probability, a frugivorous animal. Observation of organs of sense.

By observation of the natural tendency of the organs of sense — the guideposts for determining what is nutritious — by which all animals are directed to their food, we find that when the carnivorous animal finds prey, he becomes so much delighted that his eyes begin to sparkle; he boldly seizes the prey and greedily laps the jetting blood. On the contrary, the herbivorous animal refuses even his natural food, leaving it untouched, if it is sprinkled with a little blood.

His senses of smell and sight lead him to select grasses and other herbs for his food, which he tastes with delight. Similarly with the frugivorous animals, we find that their senses always direct them to fruits of the trees and field. In men of all races we find that their senses of smell, sound, and sight never lead them to slaughter animals; on the contrary they cannot bear even the sight of such killings. Slaughter- houses are always recommended to be removed far from the towns; men often pass strict ordi- nances forbidding the uncovered transportation of flesh meats.

Can flesh then be considered the natural food of man, when both his eyes and his nose are so much against it, unless deceived by flavors of spices, salt, and sugar? It may also be noticed that various grains and roots possess an agreeable odor and taste, though faint, even when unprepared.

Thus again, we are led to infer from these observations that man was intended to be a frugivorous ani- mal. By observation of the nourishment of the young we find that milk is undoubtedly the food of the newborn babe. Abundant milk is not supplied in the breasts of the mother if she does not take fruits, grains, and vegetables as her natural food.

Cause of disease. Hence from these observa- tions the only conclusion that can reasonably be drawn is that various grains, fruits, roots, and — for beverage — milk, and pure water openly ex- posed to air and sun are decidedly the best natu- ral food for man. These, being congenial to the system when taken according to the power of the digestive organs, well chewed and mixed with saliva, are always easily assimilated.

Other foods are unnatural to man and being uncongenial to the system are necessarily foreign to it; when they enter the stomach, they are not properly assimilated. When they cannot find their way out, they subside in tissue crevices by the law of gravitation; and, being fermented, produce diseases, mental and physical, and ultimately lead to premature death.

Children's development. Experiment also proves that the nonirritant diet natural to the vegetarian is, almost without exception, admira- bly suited to children's development, both physi- cal and mental. Their minds, understanding, will, the principal faculties, temper, and general dis- position are also properly developed. Natural living calms passions.

We find that when extraordinary means such as excessive fast- ing, scourging, or monastic confinement are re- sorted to for the purpose of suppressing the sex- ual passions, these means seldom produce the desired effect. Experiment shows, however, that man can easily overcome these passions, the arch- enemy of morality, by natural living on a nonirri- tant diet, above referred to; thereby men gain a calmness of mind which every psychologist knows is the most favorable to mental activity and to a clear understanding, as well as to a judicial way of thinking.

Sexual desire. Something more should be said here about the natural instinct of propagation, which is, next to the instinct of self-preservation, the strongest in the animal body. In the sexual desire everyone has a very accurate thermometer to in- dicate the condition of his health. This desire is forced from its normal state by the irritation of nerves that results from the pressure of foreign matter accumulated in the system, which pressure is exerted on the sexual apparatus and is at first manifested by an increased sexual desire followed by a gradual decrease of potency.

This sexual desire in its normal state makes man quite free from all disturbing lusts, and op- erates on the organism awaking a wish for ap- peasement only infrequently. Here again exper- iment shows that this desire, like all other desires, is always normal in individuals who lead a natural life as mentioned. The root of the tree of life. The sexual organ —the junction of important nerve extremities, particularly of the sympathetic and spinal nerves the principal nerves of the abdomen which, through their connection with the brain, are ca- pable of enlivening the whole system — is in a sense the root of the tree of life.

Man well- instructed in the proper use of sex can keep his body and mind in proper health and can live a pleasant life throughout. Thus blinded, mankind presumes to clothe Nature in a veil because she seems to them impure, forgetting that she is al- ways clean and that everything impure and im- proper lies in man's ideas, and not in Nature herself. It is clear therefore that man, not know- ing the truth about the dangers of misuse of the sexual power, and being compelled to wrong practices by the nervous irritation resulting from unnatural living, suffers troublesome diseases in life and ultimately becomes a victim of premature death.

Dwelling place of man. Secondly, about our dwelling place. We can easily understand, when we feel displeasure on entering a crowded room after breathing fresh air on a mountaintop or in an expanse of field or garden, that the atmo- sphere of the town or any crowded place is quite an unnatural dwelling place. The fresh atmo- sphere of the mountaintop, or of the field or gar- den, or of a dry place under trees covering a large plot of land and freely ventilated with fresh air is the proper dwelling place for man according to Nature.

The company we should keep. And thirdly, as to the company we should keep. Here also, if we listen to the dictates of our conscience and consult our natural liking, we will at once find that we favor those persons whose magnetism affects us 50 THE HOLY SCIENCE harmoniously, who cool our system, internally invigorate our vitality, develop our natural love, and thus relieve us of our miseries and administer peace to us. This is to say, we should be in the company of the Sat or Savior and should avoid that of the Asat, as described before.

By keeping the company of Sat the Savior we are enabled to enjoy perfect health, physical and mental, and our life is prolonged. If on the other hand we disobey the warning of Mother Nature, without listening to the dictates of our pure conscience, and keep the company of whatever has been des- ignated as Asat, an opposite effect is produced and our health is impaired and our life short- ened.

Necessity of natural living and purity. Thus natural living is helpful for the practice of Yama, the ascetic forbearances as explained earlier. Pur- ity of mind and body being equally important in the practice of Niyama, the ascetic observances already explained, every attempt should be made to attain that purity.

The eight bondages or snares are hatred, shame, fear, grief, condemnation, race prejudice, pride of family, and smugness. Removal of the eight bondages leads to mag- nanimity of heart.

Thus one becomes fit to practice Asana, Prana- yama, and Pratyahara; and to enjoy the househol- der's life by fulfilling all one's desires and so get- ting rid of them.

Asana means a steady and pleasant posture of the body. Pranayama means control over prana, life force. Pratyahara means withdrawal of the senses from external objects. The eight meannesses of the heart. Firmness of moral courage, when attained, removes all the obstacles in the way of salvation. These obstacles are of eight sorts — hatred, shame, fear, grief, condemnation, race prejudice, pride of pedigree, and a narrow sense of respectability — which eight are the meannesses of the human heart.

Awakening magnanimity of the heart. These practices enable man to satisfy his heart by enjoying the objects of the senses as intended for Garhasthyasrama domestic life. Value of Pranayama. Man can put the voluntary nerves into action whenever he likes, and can give them rest when fatigued.

When all of these volun- tary nerves require rest he sleeps naturally, and by this sleep the voluntary nerves, being re- freshed, can work again with full vigor. Man's involuntary nerves, however, irrespective of his will, are working continuously of themselves from his birth.

As he has no control over them, he cannot interfere with their action in the least. When these nerves become fatigued they also want rest and naturally fall asleep.

This sleep of the involuntary nerves is called Mahanidra, the great sleep, or death. When this takes place, the circulation, respiration, and other vital functions being stopped, the material body naturally begins to decay.

After a while, when this great sleep Mahanidra is over, man awakes, with all his de- sires, and is reborn in a new physical body for the accomplishment of his various yearnings. In this way man binds himself to life and death and fails to achieve final salvation.

Control over death. But if man can control these THE PROCEDURE 53 involuntary nerves by the aforesaid Pranayama, he can stop the natural decay of the material body and put the involuntary nerves of the heart, lungs, and other vital organs to rest periodically, as he does with his voluntary nerves in sleep.

After such rest by Pranayama the involuntary nerves become refreshed and work with newly replenished life. As after sleep, when rest has been taken by the voluntary nerves, man requires no help to awaken naturally; so after death also, when man has enjoyed a full rest, he awakens naturally to life in a new body on earth. If man can "die," that is, consciously put his entire nervous system, volun- tary and involuntary, to rest each day by practice of Pranayama, his whole physical system works with great vigor.

Life and death come under the control of the yogi who perseveres in the practice of Pranayama, In that way he saves his body from the premature decay that overtakes most men, and can remain as long as he wishes in his present physical form, thus having time to work out his karma in one body and to fulfill and so get rid of all the vari- ous desires of his heart.

Finally purified, he is no longer required to come again into this world under the influence of Maya, Darkness, or to suffer the "second death. I ivill give thee a crozvn of life He that overcome th shall not be hurt of the second death. Man enjoys a thing when he so desires. At the time of the enjoyment, however, if he directs his organs of sense, through which he enjoys, toward the object of his desire, he can never be satisfied, and his desires increase in double force. On the contrary, if he can direct his organs of sense inward toward his Self, at that time he can satisfy his heart immediately.

So the practice of the aforesaid Pratyahara, the changing of the direction of the voluntary nerve currents inward, is a desirable way to fulfill his worldly desires. Man must reincarnate again and again until all his earthly longings are worked out and he is free from all desires. Necessity of Asana.

Man cannot feel or even think properly when his mind is not in a pleasant state; and the different parts of the human body are so harmoniously arranged that if even any minutest part of it be hurt a little, the whole sys- tem becomes disturbed. Samadhi, true concentration, enables one to abandon individuality for universality.

Hence arises Samyama "restraint" or overcom- ing the egoistic self , by which one experiences the Aum vibration that reveals God. Thus the soul is baptized in Bhakti Yoga devo- tion. This is the state of Divinity. Smriti, the true conception. Man, when expert in the above-mentioned practices, becomes able to conceive or feel all things of this creation by his heart. This true conception is called Smrili. Samadhi, true concentration.

Fixing attention firmly on any object thus conceived, when man becomes as much identified with it as if he were devoid of his individual nature, he attains the state of Samadhi or true concentration. Pranava Sabda, the Word of God.

When man directs all his organs of sense toward their com- mon center, the sensorium or Sushumnadwara, the door of the internal world, he perceives his God- sent luminous body of Radha or John the Baptist, and hears the peculiar "knocking" sound, Prariaua Sabda, the Word of God. Thus perceiving, man naturally believes in the existence of the true Spiritual Light, and, withdrawing his self from the outer world, concentrates himself on the sensorium. This concentration of the self is called Samyama.

Bhakti Yoga or baptism, the second birth of man. By this Samyama or concentration of self on the sensorium, man becomes baptized or absorbed in the holy stream of the Divine Sound. This bap- tism is called Bhakti Yoga. In this state man re- pents; that is, turning from this gross material creation of Darkness, Maya, he climbs back to- ward his Divinity, the Eternal Father, whence he had fallen, and passing through the sensorium, the door, enters into an internal sphere, Bhuvar- loka.

This entrance into the internal world is the second birth of man. In this state man becomes Devata, a divine being. Five states of human heart. There are five states of the human heart: By these different states of the heart man is classified, and his evolutionary status determined.

This state is a result of Avidya, Ignorance, and produces a Sudra a man of the lowest caste. He can grasp only ideas of the physical world. This state of mind is prevalent in Kali Yuga, the Dark Age of a cycle.

The dark heart. In the dark state of the heart man misconceives; he thinks that this gross material portion of the creation is the only real substance in existence, and that there is nothing besides.

However, this is contrary to the truth, as has been explained before, and is nothing but the effect of Ignorance, Avidya. Sudra or servant class. Kali Yuga, the dark cycle. This state of in an is called Kali; and whenever in any solar system man generally remains in this state and is ordinarily deprived of the power of advancing beyond the same, the whole of that system is said to be in Kali Yuga, the dark cycle.

He is propelled by evolutionary forces to struggle for truth. He seeks a guru and appreciates his divine counsel. Thus a Kshatriya becomes fit to dwell in the worlds of higher understanding.

The propelled heart. When man becomes a little enlightened he compares his experiences relating to the material creation, gathered in his wakefnl state, with his experiences in dream, and under- standing the latter to be merely ideas, begins to entertain doubts as to the substantial existence of the former. Kshatriya, the military class. In this state man is called Kshatriya, or one of the military class; and to struggle in the manner aforesaid becomes his natural duty, by whose performance he may get an insight into the nature of creation and attain the real knowledge of it.

Sandhisthala— the place between higher and lower. This Kshatriya state of man is called San- dhisthala, the place between higher and lower. In this state men, becoming anxious for real knowl- edge, need help of one another; hence mutual love, the principal necessity for gaining salvation, appears in the heart. Motivated by the energetic tendency of this love, man affectionately keeps company with those who destroy troubles, clear doubts, and afford peace to him, and hence avoids whatever produces the contrary result; he also studies scientifically the scriptures of divine personages.

When man finds Sat-Guru, the Savior. In this way man becomes able to appreciate what true faith is, and understands the real position of the divine personages when he is fortunate in secur- ing the Godlike company of some one of them who will kindly stand to him as his Spiritual Pre- ceptor, Sat-Guru, or Savior.

There he per- ceives the luminous body of John the Baptist, or Radha, and hears the holy Sound Amen, Aum like a stream or river; and being absorbed or baptized in it, begins to move back toward his Divinity, the Eternal Father, through the different Lokas or spheres of the creation. This earth, and the "earthy" stage of man's conscious- ness, are called Bhuloka. The Seven Lokas. In the way toward Divinity there are seven spheres or stages of creation, des- ignated as Stuargas or Lokas by the Oriental sages, as described in Chapter 1: These are Bhuloka, the sphere of gross matters; Bhuvarloka, the sphere of fine matters or electric attributes ; Swar- loka, the sphere of magnetic poles and auras or electricities; Maharloka, the sphere of magnets, the atoms; Janaloka, the sphere of Spiritual Re- flections, the Sons of God; Tapoloka, the sphere of the Holy Ghost, the Universal Spirit; and Satya- loka, the sphere of God, the Eternal Substance, Sat.

Maharloka or the sphere of Atom, being in the midst, is said to be the Moor" communicating between these two — the material and spiritual creation — and is called Dasamadwara, the tenth door, or Brahmarandhra, the way to Divinity. This state of mind is prevalent in Dwapara Yuga. Dwija or twice-born.