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A Hand-Book
Of
Godly Raja Yoga
Published by:
Prajapita Brahma Kumaris Ishwariya Vishwa-Vidyalaya
Pandav Bhawan, Mount Abu, Rajasthan. (India)
2 A Hand-book of Godly Raja Yoga
CONTENTS
Subjects Page
tates also of his father. And ,if he is like any good boy, he always acts
obediently and faithfully and according to the noble traditions of the
family. Thus, the detailed knowledge about his father and family-tradi-
tions, etc., gives a direction to his life-force and, often, it also influ-
ences his conduct and character greatly.
Now, just as the first step towards activating a temporal relation-
ship between a child and his father is for the child to get the necessary
knowledge or cognition of his father and to have unflinching faith in
that knowledge and then to have consciousness or remembrance of
this relationship and knowledge so that it can influence practical fam-
ily-life of the child,even so Knowledge of the divine name, the spir-
itual and eternal Form, the divine abode and the benevolent Acts of
God, the Father-Teacher-Preceptor, is the first and the most essential
step towards Yoga. This Godly Knowledge is utmost necessary to en-
lighten the soul and to enable it to establish relationship and bond of
love with God. Therefore, reposing faith in this knowledge, man has to
be constantly conscious of God as his soul-Father and of himself as an
eternal child of God, entitled to the God-Fatherly inheritance of perfect
peace, health, wealth, and happiness.
Further, since the relationship between the soul and God-Father,
i.e., the Supreme Soul is not physical but spiritual, what the aspirant of
Yoga has to do is not to perform any physical postures or to control and
regulate his breath or to perform what is called pranayama but to have
intense love for God and a passionate winging up of the consciousness
towards God. The intellectual remembrance of God, the hearty love for
God or, to put it in one phrase, the rational, purposeful, knowledgeful
consciousness of God, the most beloved Father,is the most important
thing.
8 A Hand-book of Godly Raja Yoga
Basis of Yoga
Thus, soul-consciousness forms the basis and (i) the Knowledge
of God Father, (ii) the faith in the Knowledge, and (iii) the hearty re-
membrance or purposeful consciousness of God Father form three main
pillars on which the practice of Yoga rests. And, the strong aspiration
to meet God, to be united with Him, to experience Him, to activate the
living relationship with Him, is the point from where all talk of Yoga
starts. The fact that many a religious-minded man, even though believ-
ing that he is a soul, has no strong aspiration or yearning to be re-
united to God, the most Merciful,Blissful,Peaceful, and Loveful Fa-
ther, is the wonder of all wonders!
intimate the relationship between a son and his father, a husband and
his wife or a friend and his beloved, the more intense is the love be-
tween them and the more they are dedicated to each other. One remem-
bers the other so heartfully, easily and often that it is difficult to erase
the remembrance of one from the mind of the other. One is so fond of
the other and his heart so easily runs after him whom he passionately
loves. Ones mind is immersed, so to say, in the remembrance of the
other, if one has strong affection for the other. Does not a man work in
his office all the long hours of the day for the love and dedication he
has for his children and his wife?
Thus, the proof of a mans intimate and living relationship with
another person can be witnessed in the fact that the formers heart is
full of affection for the latter and that he is dedicated towards him or
that his mind is engaged in frequent thinking of him. In the same man-
ner, the establishment of the relationship with God means loving God
fondly, and the fulfilment of our yoga lies in constant meditation on
God and giving to our mind a state of divine drunkenness or intoxica-
tion with the drink of His nectarian remembrance and a sense of sin-
cere dedication to Him. It means that one who aspires to be a Yogi
should consider himself as an instrument of God and should not, there-
fore, devote his bodily organs to any vicious acts nor should his mind
be attached to worldly objects but should lead a lotus-like pure life. He
should not aspire for God in a desultory and a half-hearted manner but
his aspiration to be united with Him should be a pining for God. The
keynote of this Yoga are the principle of dedication and whole-hearted
self-surrender. Without these, perfection in Yoga or purity cannot be
attained.
PP
1 0 A Hand-book of Godly Raja Yoga
Place of mind in the system of yoga
S cholars and savants during the last two epochs have said that
mind is a material entity; it is an adjunct of the soul. Regard-
ing it as an instrument made of subtle matter and considering it as a
hindrance or a big hurdle in the path of Yoga because of its sportiveness
and waywardness, they have advocated to stop its functioning some-
how or the other. They have suggested regulation of breath (pranayama)
and various other coercive and penanceful methods to stop all thoughts
and to take mind into a state of thoughtlessness. You can, therefore, see
people practicing various kinds of austerity and penance and pranayama,
all with the object of putting the mind to a stop.
But, the advice of God (call Him by the name Shiva, or by what-
ever other name) is different. God Shiva says that mind and intellect
are not entities made of subtle Matter, rather these are the names given
to various faculties of the soul itself. In fact, mind is the name given to
the faculty of thinking, wishing, experiencing, etc.,etc., and intellect is
the souls own ability of Judgement,reflection, meditation, discrimina-
tion between right and wrong, retention or memorizing. Thus, experi-
encing, judgement meditation, recognising, etc., are not the faculties
or functions of the insensate Matter but of the sentient soul itself. In
fact, these are the faculties or functions that distinguish the sentient
(Chaitan) soul from the insensate (Achetan or Jad) Matter and are the
very proofs of the souls being a conscient and eternal entity.
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A Hand-book of Godly Raja Yoga 1 3
Who is God and what are
God truly because they are Alpagya, i.e. imperfect and can have only
paltry or smattering knowledge of things and are limited by birth and
death, and are the victims of their predispositions and are subject to
various influences and inclinations.
Who is God ?
God-Father said thus: Dear Children, My divine and meaning-
ful name is `Shiva. I am so designated because I do good to all. I am
the most propitious Being and my acts have salutary effects on all the
mankind.
Dear children, I am a self-luminous
Being and am the subtlest of all the subtle
things. Just as you all, human souls, are self-
luminous, eternal entities, even so I am also
of the form of a self-luminous, shining point.
Just as a star appears to be a brilliant point
in the sky, a human soul also is actually a
point of conscient light and it abides in the
forehead, midway between the eyebrows. But I am the Supreme Soul;
I am the most excellent of all in respect of purity, peace, bliss, light,
knowledge and virtue. A point that distinguishes Me from all souls is
that I am not subject to birth and death just as all of you evidently are.
I ever remain out of the cycle of pleasure and pain or happiness and
sorrow in which you are caught. Moreover, you are liable to err and sin
because of your imperfect nature and paltry or wrong knowledge
whereas I, Shiva, or God am eternally impeccable and Knowledgeful
and am untouched by any sin. I descend into the world of mortals only
when the religion has fully degenerated. I descend from my Supreme
1 6 A Hand-book of Godly Raja Yoga
NNNN
A Hand-book of Godly Raja Yoga 1 9
How to practice Yoga
principle, the very question implied by the words: what is the tech-
nique of Yoga? does not arise because God is our Most Beloved Fa-
ther and our Most valued Guide and Friend, the nearest relation of
ourselves(souls), the only one who purgates souls of their sins and
liberates them from the bondage of Maya and bestows heavenly happi-
ness. One should, in fact, feel no need to ask the question: `What is the
technique or method of practicing Yoga, because, being interested in
the attainment of perfect peace and happiness, ones mind should auto-
matically turn towards God who is the only bestower of these. But,
since man is ignorant of the divine name,spiritual form, supreme abode,
acts, etc., of God, he is unable to contemplate God and, like the mind
of a passenger who has lost his way, his mind also has become way-
ward: it turns to this side or that side sportively and ignorantly. But
now that we have revealed Gods divine name, form,abode, etc., in the
preceding chapter, the seeker should find it easy to turn his mind to-
wards God and to stabilise it in that consciousness and should, even
while performing his daily duties, remember God lovingly.
However,with the object that one may be able to light an intense
fire of Yoga, so as to melt away ones evil predispositions and vicious
mental-impressions (Samskaras), to break the bondage that has resulted
from ones past unrighteous actions and to attain stability in Yoga, we
lay down here a brief outline to indicate how one should practice yoga.
By following this outline, one would enjoy the deep bliss of the union
of soul with the Supreme, and attain spiritual heights speedily. It is
hoped that the new entrants to the path of Yoga would be able to benefit
by it and would have special sittings of Yoga.
Before we explain the method of practicing yoga, it should be
clearly understood that the practice of yoga does not consist in merely
A Hand-book of Godly Raja Yoga
2 1
stars and also above the subtle realms of Brahma, Vishnu and Shankara.
He abides in Brahm which is also called the Akhand Jyoti Maha Tattwa
or the golden-red, immutable and non-sentient element. His divine name
is Shiva. He is the benefactor of the whole world. He is Knowledgeful,
Peaceful, Blissful, Loveful, Almighty, the Over-Lord of and also the
immortal Seed of the Human World Tree (Figure on page ). He is the
Bestower of Mukti and Jiwan-Mukti. Besides these, Gods relationship
of Father, Teacher and Preceptor, has also been explained to you and
the knowledge of the World Wheel also has been imparted to you (see
page 23). All this knowledge will emerge in your mind when you con-
nect or link your intellect with the natural, easy and silent remem-
brance (consciousness) of the Incorporeal, super-mundance, Karmateet,
Almighty and the Most Beloved Father Shiva.
In this kind of remembrance, the attributes and Divine Acts of
God will also naturally emerge in your Mind. When all this happens,
the soul will rest in its original pure self and will thus feel free of the
burden and encumbrance of its body, because it is a spiritual Law that,
if a person engages his mind in the remembrance of the Incorporeal
God, he himself also feels as if he is simply a soul without the material
body.
By employing your mind in the steady and hearty remembrance
of God in this way, your intellect will automatically get disconnected
with objects and persons of this Iron-Aged, ephemeral and vicious world
and will instead, get established in consciousness of God.
MMMM
A Hand-book of Godly Raja Yoga 2 3
Transcendental Meditation
777
2 6 A Hand-book of Godly Raja Yoga
The Immediate Influence of Meditation
555
A Hand-book of Godly Raja Yoga 2 7
Golden Principles For An
Aspirant of Yoga
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A Hand-book of Godly Raja Yoga 2 9
Benefits of Godly Raja Yoga
soul melt away and the impressions left by the old actions, also get
washed off so that the soul attains its original glitter and shine.
Yoga makes a man Active, Efficient and Alert
Since the practicant of Yoga enjoys the feeling of withdrawal from
body, he becomes tireless. His efficiency also greatly increases,for his
mind now easily gets concentrated and is also free of worries, preju-
dices and worldly ties. He is now active and accurate. He can now plan
things with some foresight and can act with great will-power. So, he
generally takes things to success but, in the event of failure also he
does not lose composure and calmness. Being a man of integrity, he is
fearless and has feelings of friendliness towards all. All these devel-
oped traits of his mind help him to do his job well.
Social Benefits
Since a person practicing yoga looks at others as souls,he be-
comes a means of social good. He looks at others as brothers because
he considers all souls to be the sons of one Supreme Father. Thus he
rises above the barriers of caste, creed, colour or class. His religion is
the religion of the soul, i.e. the religion of peace and purity. So, a yogi
has no bitterness towards anyone on the basis of religious doctrines,
cults, provincial boundaries and linguistic or racial differences. So,
yoga is truly the means for bringing about national integration or inter-
national brotherhood.
Since a yogi, when looking at others gives attention to their souls
that abide between the eyebrows and not to their gross bodies, his eyes
do not get tainted with the feeling of sex-lust or with attraction towards
3 2 A Hand-book of Godly Raja Yoga
one body and aversion towards the other. Rather, his mind, in this state
of soul-consciousness, remains unpolluted and the eyes remain civil.
This enables him to lead a life of piety,continence or Brahmcharya. So,
yoga alone is the efficacious, real and useful means for birth-control
and for solving the problem of over-population.
Similarly, the problems of indiscipline, bribery, adulteration also
can be solved by teaching yoga which, as a way of life, makes people
honest and compassionate and develops their mind to have feeling of
brotherhood towards all and injury and harm to none. The greed to
grab others property or encroach on their rights leaves him. He is no
longer tempted by the glitter of gold nor is he trapped by the enjoyments
of flesh. He has now a character that is firm as a rock and does not
yield to external pressure or internal thoughts. Yoga enables a man to
lead a life of right action, self-discipline and duty towards humanity. It
brings harmony between mans own mind and intellect and there re-
main no gaps between his thoughts, words and deeds.
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