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The Complete Book Of Yoga PDF Details
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The Complete Book Of Yoga PDF Summary
“All knowledge that the world has ever received comes from the mind…” in the quest for understanding one’s own mind, body, and soul, and to attain liberation, each man seeks spirituality as per his own means and understanding.
Yoga, with its origin dating back to ancient India, has always been considered a pathway of achieving moksha. This edition combines the four paths of yoga as expounded by Swami Vivekananda in the nineteenth century.
They include the three yogas mentioned in the Bhagat gita—karma yoga, bhakti yoga, and jnāna yoga—and Raja yoga, which is based on Maharshi Patanjali’s yoga sutras, and together they speak to the active, the emotional, the mystic, and the philosophical inside us.
Complete with timeless universal wisdom, and not restricted to as an as and physical exercises, The yogic practices explained by Vivekananda become a way of life and hence lead to the realisation of the absolute.
Our main problem is to be free. It is evident then that until we realize ourselves as the Absolute, we cannot attain to deliverance. Yet, there are various ways of attaining to this realization. These methods have the generic name of Yoga (to join, to join ourselves to our reality).
These Yogas, though divided into various groups, can principally be classed into four; and as each is only a method leading indirectly to the realization of the Absolute, they are suited to different temperaments. Now it must be remembered that it is not that the assumed man becomes the real man or Absolute.
There is no becoming with the Absolute. It is ever free, ever perfect; but the ignorance that has covered Its nature for a time is to be removed. Therefore, the whole scope of all systems of Yoga (and each religion represents one) is to clear up this ignorance and allow the Atman (self) to restore its own nature. The chief helps in this liberation are Abhyasa and Vairagya.
done, good or bad, it must produce as a result a good or bad effect; no power can stay it, once the cause is present. Therefore, good action producing good Karma, and bad action, bad Karma, the soul will go on in eternal bondage without ever hoping for deliverance.
Now Karma belongs only to the body or the mind, never to the Atman; only it can cast a veil before the Atman. The veil cast by bad Karma is ignorance. Good Karma has the power to strengthen the moral powers.
And thus it creates non-attachment; it destroys the tendency towards bad Karma and thereby purifies the mind. But if the work is done with the intention of enjoyment, it then produces only that very enjoyment and does not purify the mind or Chitta. Therefore, all work should be done without any desire to enjoy the fruits thereof.
All fear and all desire to enjoy here or hereafter must be banished forever by the Karma Yogi. Moreover, this Karma without desire of return will destroy the selfishness, which is the root of all bondage. The watchword of the Karma Yogi is not ‘I’, but ‘Thou’, and no amount of self-sacrifice is too much for him. But he does this without any desire to go to heaven, or gain name or fame or any other benefit in this world.
pleasantest and most natural way of man. The natural state of this universe is attraction, and that is surely followed by an ultimate disunion. Even so, love is the natural impetus of union in the human heart; and though itself a great cause of misery, properly directed towards the proper object, it brings deliverance.
The object of Bhakti is God. Love cannot be without a subject and an object. The object of love again must be at first a being who can reciprocate our love. Therefore, the God of love must be in some sense a human God. He must be a God of love. Aside from the question whether such a God exists, it is a fact that to those who have love in their heart, this Absolute appears as a God of love, as personal.
The lower forms of worship, which embody the idea of God as a judge or punisher or someone to be obeyed through fear, do not deserve to be called love, although they are forms of worship gradually expanding into higher forms. We pass on to the consideration of love itself. We will illustrate love by a triangle, of which the first angle at the base is fearlessness.
So long as there is fear, it is not love. Love banishes all fear. A mother with her baby will face a tiger to save her child. The second angle is that love never asks, never begs. The third or the apex is that love loves for the sake of love itself. Even the idea of object vanishes. Love is the only form in which love is loved.
As each science has its particular method of investigation, so is this Raja Yoga the method of religion. This science also is variously applied according to various constitutions. The chief parts are the Pranayama, concentration and meditation. For those who believe in God, a symbolical name, such as Om or other sacred words received from a guru, will be very helpful. Om is the greatest, meaning the Absolute. Meditating on the meaning of these holy names while repeating them is the chief practice.
Jnana Yoga. This is divided into three parts. First: hearing the truth—that the Atman is the only reality and that everything else is Maya (relativity). Second: reasoning upon this philosophy from all points of view. Third: giving up all further argumentation and realizing the truth.
This realization comes from (1) being certain that Brahman is real and everything else is unreal; (2) giving up all desire for enjoyment; (3) controlling the senses and the mind; (4) intense desire to be free. Meditating on this reality always and reminding the soul of its real nature are the only ways in this Yoga. It is the highest, but most difficult. Many persons get an intellectual grasp of it, but very few attain realization.
The word ‘Karma’ is derived from the Sanskrit ‘Kri’, meaning ‘to do’; all action is Karma. Technically, this word also means the effects of actions. In connection with metaphysics, it sometimes means the effects, of which our past actions were the causes.
However, in Karma Yoga, we have simply to do with the word *Karma’ as meaning ‘work’. The goal of mankind is knowledge. That is the one ideal placed before us by eastern philosophy. Pleasure is not the goal of man, but knowledge. Pleasure and happiness come to an end. It is a mistake to suppose that pleasure is the goal.
The cause of all the miseries we have in the world is that men foolishly think pleasure to be the ideal to strive for. After a time man finds that it is not happiness, but knowledge, towards which he is going, and that both pleasure and pain are great teachers, and that he learns as much from evil as from good.
About The Author: Swami Vivekananda
Swami Vivekananda’s inspiring personality was well known both in India and in America during the last decade of the nineteenth century and the first decade of the twentieth.
The unknown monk of India suddenly leapt into fame at the Parliament of Religions held in Chicago in 1893, at which he represented Hinduism. His vast knowledge of Eastern and Western culture as well as his deep spiritual insight, fervid eloquence, brilliant conversation, broad human sympathy, colourful personality, and handsome figure made an irresistible appeal to the many types of Americans who came in contact with him.
People who saw or heard Vivekananda even once still cherish his memory after a lapse of more than half a century.
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