Sādhana Maṇḍali 2024

From 26-08-2024 to 13-10-2024

Om Śrī Paramātmane Namah

Sādhana

Sādhana refers to the practice for increasing internal purity. The internal purity makes the mind focussed by removing distractions. The bad and unwanted thoughts and feelings should be removed from the mind. The negative movements in the mind are due to the negative tendencies which are called vāsana-s. The vāsana-s are formed as a result of previous experiences of the individual. Therefore, it is clear that the present experience can alter the tendencies from previous experiences. All the negative feelings like anger, competition, fear etc. are aroused from the vāsana-s in one’s own mind. Here lies the importance of spiritual Sādhana; the daily practice of Sādhana is for cultivating positive vāsana-s in the place of previously existing negative ones. Sādhana Maṇḍali aims to help the Gītārpaṇam group members to learn how to involve in Sādhana in the right manner for their own happiness through internal purification.

Sādhana practically means a daily action involving good thoughts in it; it essentially is an action done by any of the organs or mind. There are a number of methods of Sādhana; among them, what Bhagavad Gita suggests as the best one is Japayajña. Śrībhagavān says that yajñānām japayajñosmi (Chapter X, Sloka 25). The most effective among all the yajña-s / Sādhana-s, is said to be Japayajña, when it is done in the right manner. With this initial knowledge, as part of Sādhana Maṇḍali 2024, we may practise a 30 mins Japayajña from 26-08-2024 to 13-10-2024, as suggested below.

Without strictly following an ethical lifestyle, any kind of involvement in Sādhana is futile. Voluntarily accepted self discipline in the form of moral conduct is an essential prerequisite for entering into the practice of Sādhana. Therefore, we are suggesting five areas of self discipline, as well. Please see the end of this write-up.

Japakrama (suggested pattern for Japayajña of 30 mins)

Step 1. Prāṇāyāma (3 mins) - Prāṇāyāma helps to bring the mind at rest. Prāṇāyāma should be practised after sitting in a relaxed posture. Either a small breath-control exercise can be done, if you are trained or gentle and deep inhalation and exhalation for nearly two mins may be done with self observation. While doing Prāṇāyāma, the attention should be in the nose where the fresh air touches inside the nose. 

Step 2. Japayajña (15 mins) - Japa means to utter a group of syllables repeatedly giving total attention to the process, without worrying about the after effect of that action. Whispering the syllables would be better rather than just remembering them in mind.

If you have a mantra which you are practising regularly, you may use that itself for Japayajña. And if you do not have one, then use Nirvāṇa Ṣaṭkam for the purpose of Sādhana. Say the six Sloka-s repeatedly for 15 mins, giving complete attention to the sound of the rhythmic syllables in it.

Sādhaka should remember that the purpose of Japayajña is nothing else but to cultivate ekāgrata, a perfect focus of mind. This happens through continuous, relentless and sincere practice. Practice of focus should be done without any internal violence. It should increase inside through internal purification, as the gentle and elegant growth of a blossoming flower. Just allow the mind to listen to the pulse of the Mantra, loving it and enjoying it. It is quite natural that other thoughts enter into mind, deviating the attention from the pulsation. The Sādhaka may not realise his internal distraction initially for some time; but when he finds out that the attention has gone towards some other thoughts, away from the Mantra syllables, bring it back gently and smoothly, without any violent thoughts. Place your mind again on the heart-beat of the Mantra, joyously for the continuing process of Japayajña.

As Śrībhagavān says:

yatōyatō niścarati manaścancalamasthiram 

       tatastatō niyamyaitat ātmanyēva vaśam nayēt

Due to whatever cause (yataḥ yataḥ) when the restless and unsteady mind wanders away (niścarati manaḥ cancalam asthiram), let the Yōgi restrain it from those unwanted places (tataḥ tataḥ niyamya ētat) and apply it again on his own point of focus (Ātmani ēva vaśam nayēt). Bhagavad Gita, Chapter VI, Sloka 26.

Here, the point of focus is the warm pulse of the Mantra syllables. For example, when you do the Japa of Na-maḥ Śi-vā-yah, vibration of each one of these five syllables, one after another, is the point of focus; they represent the heart-beat of Lord Śiva; each syllable brings the divine life of Lord Śiva; He appears in front through His sound image. The Lord has endless forms. In fact, He has no form at all. Therefore, He can appear in any form; here, He appears in the form of the pulsation of the Mantra. Give complete attention to the pulse of Mantra syllables, with great love, with Bhakti and Śraddha. This will increase the joy and peace at heart.

Please use an alarm clock or mobile phone for maintaining the time duration. Using an alarm will let you free to immerse in the process of Japayajña without worrying about the finishing point.

Step 3. Reading of Bhagavad Gita slokas (Pārāyaṇa - 10 mins) - Japa is a practice for increasing the focus of the mind; whereas Pārāyaṇa is to understand the meaning of the text. Please choose as many Slokas from Bhagavad Gita as you can read in 10 mins and read that many Sloka-s every day. No need to be the same Slokas every day.

Step 4. Silent self observation (2 mins) - Sitting still, without any movement of the body, observe the body, its movements of inner vital energy or prāṇa, mind, feelings, thoughts etc. and observe the observer in you.

It is important to do all these four steps of 30 mins Sādhana regularly. The 15 mins Japayajña is the core period of the practice. However busy you may be, still do the Sādhana without failure, even late at night before going to bed; or do it in the morning, if you know that you are going to be busy the whole day. By taking such pain, but enjoying the process, do it everyday, with strong will and clear vision.

Self discipline in 5 areas

While doing Sādhana the self discipline is inevitable for increasing ekāgrata, a peacefully focussed state of mind. Five areas of self discipline are suggested here for helping the Sādhaka-s. Sādhana will not become effective and fruitful without observing self discipline perfectly.

Area one: Sleep - Sleep well every day 6 -7hrs.

Area two: Food - Good food at the proper time.

Area three: Sexual thoughts - More than sexual activity, it is the sexual thoughts that disturb the human mind. Be aware of the sexual thoughts and manage them well.

Area four: Leisure time activity - How do you spend leisure time when you are not doing serious work or activities? Make it useful and productive; besides devote some time for increasing your knowledge about Sādhana.

Area five: Verbal communication - How do you speak? What language? What way are you speaking? Be aware of your culture of communication and manage it properly. Wherever you are, the negative feelings should not be expressed through your words and actions; make sure you are not behaving angrily to anybody. Just be aware that any expression of negativity is a consent to such movements into your mind; when you give consent to their entry into you regularly, how can you get rid of them? 

                                Om Śāntiḥ Śāntiḥ Śāntiḥ

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Yoga Sudhākara II - 10 by Śrī Sādaśiva Brahmendra Sarasvati

 Yoga Sūtra-s of Patanjali

Interpretation by Śrī Sādaśiva Brahmendra Sarasvati

Yoga Sudhākara

Pada II: Sādhana Pāda

Sūtra 10

Earlier in the beginning of this chapter, the nature of Karmayoga [Kriyāyoga as Patanjali calls it in Sūtra No II-01] was explained. [Tapas, Svādhyāya and Īśvarapraṇidhāna are practised together is called Kriyāyoga.] The active causes for unhappiness were weakened by the practice of Karmayoga. [Sūtra No II-02 says kleśatanūkaraṇārthaśca. The practice of Kriyāyoga is also for weakening the active causes of unhappiness. Gaining a one-pointed state of mind is another benefit of Kriyāyoga. samādhibhāvanārthaḥ.] The remaining subtle and potential causes of unhappiness can be eradicated by realising Puruṣa, separated from the body-mind unit; this was already explained. [The Sūtra No I-16 says that “through the realisation of Puruṣa all the seed of tendencies will be destroyed."] When these potential causes of unhappiness are burned by self-realisation, their roots also need to be uprooted completely. [Otherwise, it is their nature to reappear to cause more unhappiness in life.] The method to uproot the root cause of unhappiness is described in this Sūtra.

Sūtra 10:

The potential cause of unhappiness should be eradicated by going back to the root.

When the mind leaves its individuality and blends with its original nature, that state of mind is called pratiprasavaḥ [moving against the direction of creation]. The potential cause of unhappiness can be eradicated through this state of mind. When the mind loses its individuality, the latent tendencies also become inactive. The potential causes of unhappiness are these latent tendencies in the mind. Along with the individuality of the mind, all such tendencies which are the potential causes of unhappiness are also permanently eradicated.

[Through Kriyāyoga the Kleśa-s become weak. When Puruṣa is separated from Prakṛti in Dhyāna, the mind loses its individuality. As a result of this self-realisation the potential causes of unhappiness which are the latent tendencies are also removed and cleared in the individual.]

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पातन्जलयोगसूत्राणि

श्री सदाशिव ब्रह्मेन्द्र सरस्वत्या विरचितः

योगसुधाकरो वृत्तिः

द्वितीयो साधनपादः

पूर्वं कर्मयोगमभिधाय तेन विरलाः क्लेशास्तत्समनन्तरभाविपुरूषख्यात्या दग्धा भवन्तीत्यभिहितम्। तत्र सूक्ष्माणां दग्धानामधुना समूलोन्मीलनोपायमाह​-

ते प्रतिप्रसवहेयाः सूक्ष्माः॥१०॥

चित्तस्य निवृत्ताधिकारस्य प्रकृतौ प्रलयः प्रतिप्रसवः। तेन हेयाः सूक्ष्माः क्लेशाः। स्वमूलभूतचित्तहानौ तत्सम्स्काररूपाः सूक्ष्माः समूलघातं हता भवन्तीत्यर्थः।

Yoga Sudhākara II - 09 by Śrī Sādaśiva Brahmendra Sarasvati

 Yoga Sūtra-s of Patanjali

Interpretation by Śrī Sādaśiva Brahmendra Sarasvati

Yoga Sudhākara

Pada II: Sādhana Pāda

Sūtra 9

[This Sūtra talks about the reason for the deep love for life in all living beings. As a result of this love, fear of death is experienced.]

Sūtra 9:

Flowing on by its own power of attachment, experienced even by the learned scholar, is love for life.

The terrible fear which grows and flows by its own power to cling to life [this is the nature of this Kleśa], even a learned scholar would behave like a confused fool [because he cannot remember all he learned when he is affected by fear], is called abhiniveśaḥ.

Because of the memory of the pain of death from previous life-time, all living beings from a worm to the wise, experience the fear of death, which appears as a pain to separate from their belongings including the body etc. They experience this fear moment to moment, without any reason. That long-lasting fear is called abhiniveśaḥ; this is the meaning of this Sūtra.

[The body and mind are considered as the belongings of the Jīvātma who dwells in them for the time being during the present life-time.]

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पातन्जलयोगसूत्राणि

श्री सदाशिव ब्रह्मेन्द्र सरस्वत्या विरचितः

योगसुधाकरो वृत्तिः

द्वितीयो साधनपादः

स्वरसवाही विदुषोपि तथारूढोऽभिनिवेशः॥९॥

स्वरसतः प्रवाहशीलो विदुषोऽपि तथा मूढवदारूढो भयत्रासोऽभिनिवेशः। 

पूर्वजन्मानुभूतमरणदुःखानुभववासनाबलात्सर्वस्य प्राणभृन्मात्रस्य आ क्रिमेरा च विदुषः संजायमानः शरीरविषयादेर्मम वियोगो मा भूदिति प्रत्यहं निमित्तमन्तरेण प्रवर्तमानो भयरूपोऽभिनिवेश इति।

Yoga Sudhākara II - 08 by Śrī Sādaśiva Brahmendra Sarasvati

 Yoga Sūtra-s of Patanjali

Interpretation by Śrī Sādaśiva Brahmendra Sarasvati

Yoga Sudhākara

Pada II: Sādhana Pāda

Sūtra 8

[This Sūtra talks about dveṣa (Aversion) which is a byproduct of rāga (desire or attraction). The desire for the experience of pleasure is the root cause of dveṣa.]

Sūtra 8:

Aversion is the sequential repulsion from pain.

The one who has experienced unhappiness would never want to experience it again. Remembering the unhappy experience, he tries to get rid of it. That dislike towards the cause of unhappiness is called Aversion.

[The one who has experienced unhappiness would be trying to get rid of unhappiness and the cause of it. There is a saying in Malayalam like this: ”A cat which fell in hot water would naturally be afraid even of normal water.” (cūṭuveḷḷattil vīṇa pūcca paccaveḷḷam kanḍālum pēṭikkum.) As it is said in this saying, aversion is felt as a result of deep rooted fear of the human mind. Fear is also another form of desire (kāma) just like aversion. In short, all negative emotions are the byproducts of the inbuilt desire in the human mind.]

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पातन्जलयोगसूत्राणि

श्री सदाशिव ब्रह्मेन्द्र सरस्वत्या विरचितः

योगसुधाकरो वृत्तिः

द्वितीयो साधनपादः

दुःखानुशयी द्वेषः॥८॥

दुःखाभिज्ञस्य तदनुस्मृतिपुरःसरं तत्साधनेषु निन्दा द्वेष इत्यर्थः।

Yoga Sudhākara II - 07 by Śrī Sādaśiva Brahmendra Sarasvati

 Yoga Sūtra-s of Patanjali

Interpretation by Śrī Sādaśiva Brahmendra Sarasvati

Yoga Sudhākara

Pada II: Sādhana Pāda

Sūtra 7

The nature of Rāga, the internal attachment, is described here-

Sūtra 7:

The attraction which happens sequentially after the memory of an experience of pleasure is the internal attachment.

The one who has experienced pleasure will naturally remember the pleasure with attraction and desire. The desire to repeat the experience of the same pleasure is called internal attachment.

[Internal attachment is experienced as uncontrollably recurring thoughts in mind. The desire to experience the same pleasure repeatedly is the reason for this recurring thought. Attachment towards the pleasure as well as towards the pleasurable objects are both can be known as the cause for unhappiness.]

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पातन्जलयोगसूत्राणि

श्री सदाशिव ब्रह्मेन्द्र सरस्वत्या विरचितः

योगसुधाकरो वृत्तिः

द्वितीयो साधनपादः

रागं निरूपयति-

सुखानुशयी रागः॥७॥

सुखाभिज्ञस्य सुखानुस्मृतिपूर्वकं सुखसाधनेषु तृष्णारूपो राग इत्यर्थः।

Yoga Sudhākara II - 06 by Śrī Sādaśiva Brahmendra Sarasvati

Yoga Sūtra-s of Patanjali

Interpretation by Śrī Sādaśiva Brahmendra Sarasvati

Yoga Sudhākara

Pada II: Sādhana Pāda

Sūtra 6

The Asmita (mistaken identification of oneself) which is formed as a result of Avidya (Nescience) is explained in this Sūtra.

Sūtra 6:

The appearance of identity of Dṛg Śakti (power of seer), and Darśana Śakti (the instrumental power of seeing), is Asmita.

The feeling of false identification that I am both this Satva (mind) and Puruṣa (Ātma) is called Asmita. 

[The body-mind unit cannot be considered as Ātma. In fact, Ātma is Dṛg Śakti, the power of seer. The mind and organs are Darśana Śakti, the instrumental power of seeing. An individual cannot identify himself with the body-mind unit; because Ātma is defined as ‘the feeling of I’ in him. Knowing the difference between them, between Ātma and the body-mind unit is an important step in Yoga. Before separating them through his Yogic learning and practice, one may feel that they are one due to his ignorance. This confusion and misunderstanding which exists before acquiring the Yogic knowledge, is called Asmita. As pointed out in previous Sūtra, Asmita is one of the causes of unhappiness and dissatisfaction in life.]

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पातन्जलयोगसूत्राणि

श्री सदाशिव ब्रह्मेन्द्र सरस्वत्या विरचितः

योगसुधाकरो वृत्तिः

द्वितीयो साधनपादः

अविद्यामूलास्मितामाह​-

दृग्दर्शनशक्त्योरेकात्मतेवास्मिता॥६॥

सत्वपुरुषयोरहमस्मीत्येकताभिमानोऽस्मितेत्यर्थः।

Yoga Sudhākara II - 05 by Śrī Sādaśiva Brahmendra Sarasvati

Yoga Sūtra-s of Patanjali

Interpretation by Śrī Sādaśiva Brahmendra Sarasvati

Yoga Sudhākara

Pada II: Sādhana Pāda

Sūtra 5

In this Sūtra, the true nature of wrong knowledge is explained. [The true nature of wrong knowledge is to be known for eradicating it completely. When wrong knowledge is eradicated, right knowledge appears in mind.]

Sūtra 5:

Wrong knowledge is understanding the non-eternal, the impure, the painful and the non-self as the eternal, the pure, the joyous and the self.

Seeing an object in non-object; [Śrī Śankara bhagavatpādar defines wrong knowledge as “atasmin tadbuddhiḥ”. That statement is quoted here. “Seeing duality in that which is not duel;” the world in multiplicity is seen where only non-dual Brahman is existing. This is wrong knowledge. The effect of this wrong knowledge can be seen from ordinary experience to philosophic understanding. Patanjali approaches this wrong knowledge from the viewpoint of a beginner.] This was already mentioned as Viparyaya. [In the first Chapter of Yogasūtra, Patanjali defines one kind of cittavṛtti called Viparyaya: “viparyayo mithyājñānam atadrūpa pratiṣṭham.” Viparyaya is the wrong knowledge based on the misunderstanding of a false appearance.] That wrong knowledge works like this- the wrong notion of eternity in non-eternal objects like the concepts of heaven etc.; the concept of purity in the impure objects like the human body which is formed of flesh, blood, urine etc.; seeing ultimate happiness in the temporarily pleasurable objects like flower garlands, sandal paste, female body etc.; considering non-Ātma like body and mind, as Ātma. [Ātma means the true Self which is different in nature from the body-mind unit. Ātma is eternal and embodiment of Ānanda, unlike the body-mind unit.] The wrong knowledge can be understood in four ways as mentioned above.

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पातन्जलयोगसूत्राणि

श्री सदाशिव ब्रह्मेन्द्र सरस्वत्या विरचितः

योगसुधाकरो वृत्तिः

द्वितीयो साधनपादः

अथाविद्यास्वरूपमाह​-

अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या ॥५॥

अतस्मिन् तद्बुद्धिः विपर्ययः इत्युक्तम् भवति। तद्यथा- अनित्ये स्वर्गादौ नित्यत्वाभिमानः। माम्सासृक्पूयविण्मूत्रादिशालिनि काये शुचित्वप्रत्ययः। दुःखे स्रक्चन्दनवनितादौ सुखत्वारोपः। अनात्मनि देहादावात्मबुद्धिः इत्यविद्या चतुष्पदेत्यर्थः।

Yoga Sudhākara II - 04 by Śrī Sādaśiva Brahmendra Sarasvati

 Yoga Sūtra-s of Patanjali

Interpretation by Śrī Sādaśiva Brahmendra Sarasvati

Yoga Sudhākara

Pada II: Sādhana Pāda

Sūtra 4

The next Sutra says that the Avidya (wrong knowledge) is the cause of the four other Kesa-s namely Asmita, Raga, Dvesa and Abhinivesa. [Avidya is not a lack of knowledge; it is wrong knowledge. It appears as knowledge when the individual is in Avidya; when he ‘wakes up’ from the Avidya-sleep, he would realise that it was a wrong knowledge; this is the nature of Avidya. It is like when seeing a rope, one mistakes it as a snake. When he gets the right knowledge, he realises that it is not a snake and it is a rope.]

Sutra 4:

Avidya is the ‘production field’ for the other four Klesa-s which may appear dormant (prasupta), tenuous (tanu), alternated (vicchinna) or fully operative (udāra).

The four Kleśa-s, Asmita, Rāga, Dveṣa and Abhiniveśa appear in four stages namely dormant (prasupta), Tenuous (tanu), Alternated (vicchinna) and Fully operative (udāra). [These four Kleśa-s have different appearances; therefore they are not as stable as Kleśa in mind. They appear and disappear based on various reasons. On the other hand Avidya is different in nature.] Bhāvarūpa Avidya is different from other four Kleśa-s; [Bhāvarūpa Avidya means that it is not lack of knowledge; it is wrong knowledge.] all other four causes of unhappiness are produced by this Bhāvarūpa Avidya.

Here, a Keśa is dormant (prasupta) because there is no causative factor to wake it up; so the Kleśa exists in subtle form without appearing as an experience. [Until the last breath, all bodies contain Kleśa-s either in dormant or operative form.] The tenuous form (tanutvam) of Kleśa is a weakened state due to Pratipakṣa Bhāvana. [Creating an opposite thought process to get rid of the Kleśa is called Pratipakṣa Bhāvana.] The alternated stage (vicchinnatvam) is the forceful appearance of the Kleśa-s one after the other. The Kleśa becomes fully operative (udāra) when other supporting components join hands with it like desire, pleasurable objects, etc.

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पातन्जलयोगसूत्राणि

श्री सदाशिव ब्रह्मेन्द्र सरस्वत्या विरचितः

योगसुधाकरो वृत्तिः

द्वितीयो साधनपादः

अथास्मितादीनामविद्यानिदानत्वमाह​-

अविद्याक्षेत्रमुत्तरेषां प्रसुप्ततनुविच्छिन्नोदाराणाम्॥४॥

प्रसुप्तास्तनवो विच्छिन्ना उदाराश्चास्मितादयश्चत्वारः। तेषामुत्तरेषामविद्या भावरूपो विपर्ययः, सा क्षेत्रम् प्रसवभूमिः।

तत्र प्रसुप्तत्वं प्रबोधसहकारस्याभावेनानभिव्यक्तिः। तनुत्वम् प्रतिपक्षभावनया शिथिलीकरणम्। विच्छिन्नत्वम् बलवता क्लेशेनाभिभवः। उदारत्वम् सहकारिसंनिधिवशात्कार्यकारित्वमित्यर्थः।