Yoga

This word, derived from the root Yuj ("to join"), is in grammar sandhi, in logic avayavashakti, or the power of the parts taken together, and in its most widely known and present sense the union of the jiva, or embodied spirit, with the Paramatma, or Supreme Spirit, and the practices by which this union may be attained. There is a natural yoga, in which all beings are, for it is only by virtue of this identity in fact that they exist. This position is common ground, though in practice too frequently overlooked. "Primus modus unionis est, quo Deus, ratione suæ immensitatis est in omnibus rebus per essentiam, præsentiam, et potentiam; per essentiam ut dans omnibus esse; per præsentiam ut omnia prospiciens; per potentiam ut de omnibus disponens." The mystical theologian cited, however, proceeds to say: "Sed hæc unio animæ cum Deo est generalis, communis omnibus et ordinis naturalis . . . illa namque de qua loquimur est ordinis supernaturalis actualis et fructiva." It is of this special yaga, though not in reality more "supernatural" than the first, that we here deal. Yoga in its technical sense is the realization of this identity, which exists, though it is not known, by the destruction of the false appearance of separation. "There is no bond equal in strength to maya, and no force greater to destroy that bond than yoga. There is no better friend than knowledge (jnana), nor worse enemy than egoism (ahangkara). As to learn the Shastra one must learn the alphabet, so yoga is necessary for the acquirement of tattvajnana (truth)." The animal body is the result of action, and from the body flows action, the process being compared to the seesaw movement of a ghatiyantra, or water-lifter. Through their actions beings continually go from birth to death. The complete attainment of the fruit of yoga is lasting and unchanging life in the noumenal world of the Absolute.

Yoga is variously named according to the methods employed, but the two main divisions are those of the hathayoga (or ghatasthayoga) and samadhi yoga, of which raja-yoga is one of the forms. Hathayoga is commonly misunderstood, both in its definition and aim being frequently identified with exaggerated forms of self-mortification.

The Gherandasanghita well defines it to be "the means whereby the excellent rajayoga is attained." Actual union is not the result of Hathayoga alone, which is concerned with certain physical processes preparatory or auxiliary to the control of the mind, by which alone union may be directly attained. It is, however, not meant that all the processes of Hathayoga here or in the books described are necessary for the attainment of rajayoga. What is necessary must be determined according to the circumstances of each particular case. What is suited or necessary in one case may not be so for another. A peculiar feature of Tan-trika virachara is the union of the sadhaka and his shakti in latasadhana. This is a process which is expressly forbidden to Pashus by the same Tantras which prescribe it for the vira. The union of Shiva and Shakti in the higher sadhana is different in form, being the union of the Kundalini Shakti of the Muladhara with the Vindu which is upon the Sahasrara. This process, called the piercing of the six chakra, is described later on in a separate paragraph. Though, however, all Hathayoga processes are not necessary, some, at least, are generally considered to be so. Thus, in the well-known ashtangayoga (eight-limbed yoga), of which samadhi is the highest end, the physical conditions and processes known as asana and pranayama (vide post) are prescribed.

This yoga prescribes five exterior (vahiranga) methods for the subjugation of the body – namely (1) Yama, forbearance or self-control, such as sexual continence, avoidance of harm to others (ahingsa), kindness, forgiveness, the doing of good without desire for reward, absence of covetousness, temperance, purity of mind and body, etc. (2) Niyama, religious observances, charity, austerities, reading of the Shastra and Ishvara Pranidhana, persevering devotion to the Lord. (3) Asana, seated positions or postures (vide post). (4) Pranayama, regulation of the breath. A yogi renders the vital airs equable, and consciously produces the state of respiration which is favourable for mental concentration, as others do it occasionally and unconsciously (vide post). (5) Pratyahara, restraint of the senses, which follow in the path of the other four processes which deal with the subjugation of the body. There are then three interior (yogangga) methods for the subjugation of the mind – namely (6) Dharana, attention, steadying of the mind, the fixing of the internal organ (chitta) in the particular manner indicated in the works on yoga. (7) Dhyana or the uniform continuous contemplation of the object of thought; and (8) that samadhi which is called savikalpasamadhi. Savikalpasamadhi is a deeper and more intense contemplation on the Self to the exclusion of all other objects, and constituting trance or ecstasy. This ecstasy is perfected to the stage of the removal of the slightest trace of the distinction of subject and object in nirvikalpasamadhi, in which there is complete union with the Paramatma, or Divine Spirit. By vairagya (dispassion), and keeping the mind in its unmodified state, yoga is attained. This knowledge, Ahang Brahmasmi ("I am the Brahman"), does not produce liberation (moksha), but is liberation itself, Whether yoga is spoken of as the union of Kulakundalini with Paramashiva, or the union of the individual soul (jivatma) with the Supreme Soul (paramatma), or as the state of mind in which all outward thought is suppressed, or as the controlling or suppression of the thinking faculty (chittavritti), or as the union of the moon and the sun (Ida and Pingala), Prana and Apana, Nada and Vindu, the meaning and the end are in each case the same.

Yoga, in seeking mental control and concentration, makes use of certain preliminary physical processes (sadhana), such as the shatkarmma, asana, mudra, and pranayama. By these four processes and three mental acts, seven qualities, known as shodhana, dridhata, sthirata, dhairyya, laghava, pratyaksha, nirliptatva (vide post), are acquired.

Shodhana: Shatkarmma

The first, or cleansing, is effected by the six processes known as the shatkarmma. Of these, the first is Dhauti, or washing, which is fourfold, or inward washing (antar-dhauti), cleansing of the teeth, etc. (dantadhauti) of the "heart" (hriddhauti), and of the rectum (muladhauti). Antardhauti is also fourfold – namely, vatasara, by which air is drawn into the belly and then expelled; varisara, by which the body is filled with water, which is then evacuated by the anus; vahnisara, in which the nabhi-granthi is made to touch the spinal column (meru); and vahishkrita, in which the belly is by kakinimudra filled with air, which is retained half a yama, and then sent downward. Dantadhauti is fourfold, consisting in the cleansing of the root of the teeth and tongue, the ears, and the "hollow of the forehead" (kapalarandhra). By hriddhauti phlegm and bile are removed. This is done by a stick (dandadhauti) or cloth (vasodhauti) pushed into the throat, or swallowed, or by vomiting (vamanadhauti). Mudadhauti is done to cleanse the exit of the apanavayu either with the middle finger and water or the stalk of a turmeric plant.

Vasti, the second of the shatkarmma, is twofold, and is either of the dry (shuska) or watery (jala) kind. In the second form the yogi sits in the utkatasana posture in water up to the navel, and the anus is contracted and expanded by ashvini mudra; or the same is done in the pashchimottanasana, and the abdomen below the navel is gently moved. In neti the nostrils are cleansed with a piece of string. Lauliki is the whirling of the belly from side to side. In trataka the yogi, without winking, gazes at some minute object until the tears start from his eyes. By this the "celestial vision" (divya drishti) so often referred to in the Tantrika upasana is acquired. Kapalabhati is a process for the removal of phlegm, and is threefold – vatakrama by inhalation and exhalation; vyutkrama by water drawn through the nostrils and ejected through the mouth; and shitkrama the reverse process.

These are the various processes by which the body is cleansed and made pure for the yoga practice to follow.

Dridhata: Asana

Dridhata, or strength or firmness, the acquisition of which is the second of the above-mentioned processes, is attained by asana.

Asana are postures of the body. The term is generally described as modes of seating the body. But the posture is not necessarily a sitting one; for some asana are done on the belly, back, hands, etc. It is said that the asana are as numerous as living beings, and that there are 8,400,000 of these; 1,600 are declared to be excellent, and out of these thirty-two are auspicious for men, which are described in detail. Two of the commonest of these are muktapadmasana ("the loosened lotus seat"), the ordinary position for worship, and baddhapadmasana. Patanjali, on the subject of asana, merely points out what are good conditions, leaving each one to settle the details for himself according to his own requirements. There are certain other asana, which are peculiar to the Tantras, such as munddasana, chitasana, and shavasana, in which skulls, the funeral pyre, and a corpse respectively form the seat of the sadhaka. These, though they may have other ritual objects, form part of the discipline for the conquest of fear and the attainment of indifference, which is the quality of a yoga. And so the Tantras pre-scribe as the scene of such rites the solitary mountain-top, the lonely empty house and river-side, and the cremation-ground. The interior cremation-ground is there where the kamik body and its passions are consumed in the fire of knowledge.

Sthirata: Mudra

Sthirata, or fortitude, is acquired by the practice of the mudra. The mudra dealt with in works of hathayoga are positions of the body. They are gymnastic, health-giving, and destructive of disease, and of death, such as the jaladhara and other mudra. They also preserve from injury by fire, water, or air. Bodily action and the health resulting therefrom react upon the mind, and by the union of a perfect mind and body siddhi is by their means attained. The Gheranda Sanghita describes a number of mudra, of which those of importance may be selected. In the celebrated yonimudra the yogi in siddhasana stops with his fingers the ears, eyes, nostrils, and mouth. He inhales pranavayu by kakinimudra, and unites it with apanavayu. Meditating in their order upon the six chakra, he arouses the sleeping Kulakundalini by the mantra "Hung Hangsah," and raises Her to the Sahasrara; then, deeming himself pervaded with the Shakti, and in blissful union (sanggama) with Shiva, he meditates upon himself, as by reason of that union Bliss itself and the Brahman. Ashvinimudra consists of the repeated contraction and expansion of the anus for the purpose of shodhana or of contraction to restrain the apana in Skatchakrabheda. Shaktichalana employs the latter mudra, which is repeated until vayu manifests in the sushumna. The process is accompanied by inhalation and the union of prana and apana whilst in siddhasana.

Dhairya: Pratyahara

Dhairya, or steadiness, is produced by pratyahara. Pratyahara is the restraint of the senses, the freeing of the mind from all distractions, and the keeping of it under the control of the Atma. The mind is withdrawn from whatsoever direction it may tend by the dominant and directing Self. Pratyahara destroys the six sins.

Laghava: Pranayama

From pranayama (q.v.) arises laghava (lightness).

All beings say the ajapa Gayatri, which is the expulsion of the breath by Hangkara, and its inspiration by Sahkara, 21,600 times a day. Ordinarily, the breath goes forth a distance of 12 finger’s breadth, but in singing, eating, walking, sleeping, coition, the distances are 16, 20, 24, 30, and 36 breadths respectively. In violent exercise these distances are exceeded, the greatest distance being 96 breadths. Where the breathing is under the normal distance, life is prolonged. Where it is above that, it is shortened. Puraka is inspiration, and rechaka expira-tion. Kumbhaka is the retention of breath between these two movements. Kumbhaka is, according to the Gheranda Sanghita of eight kinds: sahita, suryyabheda, ujjayi, shitali, bhastrika, bhramari, murchchha, and kevali. Pranayama similarly varies. Pranayama is the control of the breath and other vital airs. It awakens shakti, frees from disease, produces detachment from the world, and bliss. It is of varying values, being the best (uttama) where the measure is 20; middling (madhyama) when at 16 it produces spinal tremor; and inferior (adhama) when at 12 it induces perspiration. It is necessary that the nadi should be cleansed, for air does not enter those which are impure. The cleansing of the nadi (nadi-shuddhi) is either samau« or nirmanu – that is, with or without, the use of vija. According to the first form, the yogi in padmasana does gurunyasa according to the directions of the guru. Meditating on "yang," he does japa through Ida of the vija 16 times, kumbhaka with japa of vija 64 times, and then exhalation through the solar nadi and japa of vija 32 times. Fire is raised from manipura and united with prithivi. Then follows inhalation by the solar nadu with the vahni vija 16 times, kumbhaka with 64 japa of the vija, followed by exhalation through the lunar nadi and japa of the vija 32 times. He then meditates on the lunar brilliance, gazing at the tip of the nose. and inhales by Ida with japa of the vija "thang" 16 times. Kumbhaka is done with the vija vang 64 times. He then thinks of himself as flooded by nectar, and considers that the nadi have been washed. He exhales by Pingala with 32 japa of the vija lang, and considers himself thereby as strengthened. He then takes his seat on a mat of kusha grass, a deerskin, etc., and, facing east or north, does pranayama. For its exercise there must be, in addition to nadi shuddhi, consideration of proper place, time, and food. Thus, the place should not be so distant as to induce anxiety, nor in an unprotected place, such as a forest, nor in a city or crowded locality, which induces distraction. The food should be pure, and of a vegetarian character. It should not be too hot or too cold, pungent, sour, salt, or bitter. Fasting, the taking of one meal a day, and the like, are prohibited. On the contrary, the Yogi should not remain without food for more than one yama (three hours). The food taken should be light and strengthening. Long walks and other violent exercise should be avoided, as also – cer-tainly in the case of beginners – sexual intercourse. The stomach should only be half filled. Yoga should be commenced, it is said, in spring or autumn. As stated, the forms of pranayama vary. Thus, sahita, which is either with (sagarbha) or without (nirgarbha) vija, is, according to the former form, as follows: The sadhaka meditates on Vidhi (Brahma), who is full of rajoguna, red in colour, and the image of akara. He inhales by Ida in six measures (matra). Before kumbhaka he does the uddiyanabandha mudra. Meditating on Hari (Vishnu) as sattvamaya and the black vija ukara, he does kumbhaka with 64 japa of the vija; then, meditating on Shiva as tamomaya and his white vija makara, he exhales through Pingala with 32 japa of the vija; then, inhaling by Pingala, he does kumbhaka, and exhales by Ida with the same vija. The process is repeated in the normal and reversed order.

Pratyaksha: Dhyana

Through dhyana is gained the third quality of realization or pratyaksha. Dhyana, or meditation, is of three kinds: (1) sthula, or gross; (2) jyotih; (3) sukshma, or subtle. In the first the form of the Devata is brought before the mind. One form of dhyana for this purpose is as follows: Let the sadhana think of the great ocean of nectar in his heart. In the middle of that ocean is the island of gems, the shores of which are made of powdered gems. The island is clothed with a kadamba forest in yellow blossom. This forest is surrounded by Malati, Champaka, Parijata, and other fragrant trees. In the midst of the Kadamba forest there rises the beautiful Kalpa tree, laden with fresh blossom and fruit. Amidst its leaves the black bees hum and the koel birds make love. Its four branches are the four Vedas. Under the tree there is a great mandapa of precious stones, and within it a beautiful bed, on which let him picture to himself his Ishtadevata. The Guru will direct him as to the form, raiment, vahana, and the title of the Devata. Jyotirdhyana is the infusion of fire and life (tejas) into the form so imagined. In the muladhara lies the snake-like Kundalini. There the jivatma, as it were the tapering flame of a candle, dwells. The sadhaka then meditates upon the tejomaya Brahman, or, alternatively, between the eyebrows on pranavatmaka, the flame emitting its lustre.

Sukshmadhyana is meditation on Kundalini with sham-bhavi mudra after She has been roused. By this yoga (vide post) the atma is revealed (atmasakshatkara).

Nirliptatva: Samadhi

Lastly, through samadhi the quality of nirliptatva, or detachment, and thereafter mukti (liberation) is attained. Samadhi considered as a process is intense mental con-centration, with freedom from all sangkalpa, and attachment to the world, and all sense of "mineness," or self-interest (mamata). Considered as the result of such process it is the union of Jiva with the Paramatma.

Forms Of Samadhi Yoga

This samadhi yoga is, according to the Gheranda Sanghita, of six kinds. (1) Dhyanayogasamadhi, attained by shambhavi mudra, in which, after meditation on the Vindu-Brahman and realization of the Atma (atmapratyaksha), the latter is resolved into the Mahakasha. (2) Nadayoga, attained by khechari mudra, in which the frenum of the tongue is cut, and the latter is lengthened until it reaches the space between the eyebrows, and is then introduced in a reversed position into the mouth. (3) Rasanandayoga, attained by kumbhaka, in which the sadhaka in a silent place closes both ears and does puraka and kumbhaka until he hears the word nada in sounds varying in strength from that of the cricket’s chirp to that of the large kettledrum. By daily practice the anahata sound is heard, and the jyotih with the manas therein is seen, which is ultimately dissolved in the supreme Vishnu. (4) Layasiddhiyoga, accomplished by the celebrated yonimudra already described. The sadhaka, thinking of himself as Shakti and the Paramatma as Purusha, feels himself in union (sanggama) with Shiva, and enjoys with him the bliss which is shringararasa, and becomes Bliss itself, or the Brahman. (5) Bhakti Yoga, in which meditation is made on the Ishtadevata with devotion (bhakti) until, with tears flowing from the excess of bliss, the ecstatic condition is attained. (6) Rajayoga, accomplished by aid of the manomurchchha kumbhaka. Here the manas detached from all worldly objects is fixed between the eyebrows in the ajnachakra, and Kumbhaka is done. By the union of the manas with the atma, in which the jnani sees all things, rajayogasamadhi is attained.

Shatchakra-bheda

The piercing of the six chakra is one of the most important subjects dealt with in the Tantras, and is part of the practical yaga process of which they treat. Details of practice can only be learnt from a Guru, but generally it may be said that the particular is raised to the universal life, which as chit is realizable only in the sahasrara in the following manner: The jivatma in the subtle body, the receptacle of the five vital airs (pancha prana), mind in its three aspects of manas, ahangkara, and buddhi; the five organs of action (panchakarmendriya) and the five organs of perception (panchajnanendriya) is united with the Kulakundalini. The Kandarpa or Kama Vayu in the muladhara a form of the Apana Vayu is given a leftward revolution and the fire which is round Kundalini is kindled. By the vija "Hung," and the heat of the fire thus kindled, the coiled and sleeping Kundalini is wakened. She who lay asleep around svayambhu-linga, with her coils three circles and a half closing the entrance of the brahma-dvara, will, on being roused, enter that door and move upwards, united with the jivatma.

On this upward movement, Brahma, Savitri, Dakini-Shakti, the Devas, vija, and vritti, are dissolved in the body of Kundalini. The Mahimandala or prithivi is converted into the vija "Lang," and is also merged in Her body. When Kundalini leaves the muladhara, that lotus which, on the awakening of Kundalini had opened and turned its flower upwards, again closes and hangs down-wards. As Kundalini reaches the svadhishthana-chakra, that lotus opens out, and lifts its flower upwards. Upon the entrance of Kundalini, Mahavishnu, Mahalakshmi, Sarasvati, Rakini Shakti, Deva, Matrikas, and vritti, Vaikunthadhama, Golaka, and the Deva and Devi residing therein are dissolved in the body of Kundalini. The prithivi, or "earth" vija "Lang," is dissolved in apas, and apas converted into the vija vang remains in the body of Kundalini. When the Devi reaches the manipura chakra all that is in the chakra merges in Her body. The Varuna vija "vang" is dissolved in fire, which remains in the body of the Devi as the Vija "rang." This chakra is called the Brahma-granthi (or knot of Brahma). The piercing of this chakra may involve considerable pain, physical disorder, and even disease. On this account the directions of an experienced Guru are necessary, and therefore also other modes of yoga have been recommended for those to whom they are applicable: for in such modes activity is provoked directly in the higher centre and it is not necessary that the lower chakras should be pierced. Kundalini next reaches the anahata chakra, where all which is therein is merged in Her. The vija of Tejas, "rang," disappears in Vayu and Vayu converted into its vija "Yang" merges into the body of Kundalini. This chakra is known as Vishnu-granthi (knot of Vishnu). Kundalini then ascends to the abode of Bharati (or Sarasvati) or the vishuddha chakra. Upon Her entrance, Arddha-narishvara Shiva, Shakini, the sixteen vowels, mantra, etc., are dissolved in the body of Kundalini. The vija of Vayu, "yang," is dissolved in akasha, which itself being transformed into the vija "hang," is merged in the body of Kundalini. Piercing the lalana chakra, the Devi reaches the ajnachakra, where Parama Shiva, Siddha-Kali, the Deva, guna, and all else therein, are absorbed into Her body. The vija of akasha, "Hang," is merged in the manas chakra, and mind itself in the body of Kundalini. The ajnachakra is known as Rudra-granthi (or knot of Rudra or Shiva). After this chakra has been pierced, Kundalini of Her own motion unites with Parama Shiva. As She proceeds upwards from the two-petalled lotus, the niralamba puri, pranava, nada, etc., are merged in Her.

The Kundalini has then in her progress upwards absorbed in herself the twenty-four tattva commencing with the gross elements, and then unites Herself and becomes one. with Parama Shiva. This is the maithuna (coition) of the sattvika-pancha-tattva. The nectar which flows from such union floods the kshudrabrahmanda or human body. It is then that the sadhaka, forgetful of all in this world, is immersed in ineffable bliss.

Thereafter the sadhaka, thinking of the vayu vija "yang" as being in the left nostril, inhales through Ida, making japa of the vija sixteen times. Then, closing both nostrils, he makes japa of the vija sixty-four times. He then thinks that the black "man of sin" (Papapurusha) in the left cavity of the abdomen is being dried up (by air), and so thinking he exhales through the right nostril Pingala, making japa of the vija thirty-two times. The sadhaka then meditating upon the red-coloured vija "rang" in the manipura, inhales, making sixteen japa of the vija, and then closes the nostrils, making sixteen japa. While making the japa he thinks that the body of "the man of sin" is being burnt and reduced to ashes (by fire). He then exhales through the right nostril with thirty-two japa. He then meditates upon the white chandravija "thang." He next inhales through Ida, making japa of the vija sixteen times, closes both nostrils with japa done sixty-four times, and exhales through Pingala with thirty-two japa. During inhalation, holding of breath, and exhalation, he should consider that a new celestial body is being formed by the nectar (composed of all the letters of the alphabet, matrika-varna) dropping from the moon. In a similar way with the vija "vang," the formation of the body is continued, and with the vija "lang" it is completed and strengthened. Lastly, with the mantra "So’hang," the sadhaka leads the jivatma into the heart. Thus Kundalini, who has enjoyed Her union with Paramashiva, sets out on her return journey the way she came. As she passes through each of the chakra all that she has absorbed therefrom come out from herself and take their several places in the chakra.

In this manner she again reaches the muladhara, when all that is described to be in the chakras (see pp. lvii-lxiii) are in the positions which they occupied before her awakening.

The Guru’s instructions are to go above the ajna-chakra, but no special directions are given; for after this chakra has been pierced the sadhaka can reach the brahmasthana unaided. Below the "seventh month of Shiva" the relationship of Guru and sishya ceases. The instructions of the seventh amnaya is not expressed (aprakashita).

Sin and Virtue

According to Christian conceptions, sin is a violation of the personal will of, and apostasy from, God. The flesh is the source of lusts which oppose God’s commands, and in this lies its positive significance for the origin of a bias of life against God. According to St. Thomas, in the original state, no longer held as the normal, the lower powers were subordinate to reason, and reason subject to God. "Original sin" is formally a "defect of original righteousness," and materially "concupiscence." As St. Paul says (Rom. vii. 8, 14), the pneumatic law, which declares war on the lusts, meets with opposition from the "law in the members." These and similar notions involve a religious and moral conscious judgment which is assumed to exist in humanity alone. Hindu notions of papa (wrong) and punya (that which is pure, holy, and right) have a wider content. The latter is accordance and working with the will of Ishvara (of whom the jiva is itself the embodiment), as manifested at any particular time in the general direction taken by the cosmic process, as the former is the contrary. The two terms are relative to the state of evolution and the surrounding circumstances of the jiva to which they are applied. Thus, the impulse towards individuality which is necessary and just on the path of inclination or "going forth" (pra-vritti marga), is wrongful as a hindrance to the attainment of unity, which is the goal of the path of return (nivritti marga) where inclinations should cease. In short, what makes for progress on the one path is a hindrance on the other. The matter, when rightly undertsood, is not (except, perhaps, sometimes popularly) viewed from the juristic standpoint of an external Lawgiver, His commands, and those subject to it, but from that in which the exemplification of the moral law is regarded as the true and proper expression of the jiva’s own evolution. Morality, it has been said, is the true nature of a being. For the same reason wrong is its destruction. What the jiva actually does is the result of his karmma. Further, the term jiva, though commonly applicable to the human embodiment of the atma, is not limited to it. Both papa and punya may therefore be manifested in beings of a lower rank than that of humanity in so far as what they (whether consciously or unconsciously) do is a hindrance to their true development. Thus, in the Yoga Vashishtha it is said that even a creeping plant acquired merit by association with the holy muni on whose dwelling it grew. Objectively considered, sin is concisely defined as duhkhajanakam papam. It is that which has been, is, and will be the cause of pain, mental or physical, in past, present, and future births. The pain as the consequence of the action done need not be immediate. Though, however, the suffering may be experienced as a result later than the action of which it is the cause, the consequence of the action is not really something separate, but a part of the action itself – namely, that part of it which belongs to the future. The six chief sins are kama, krodha, lobha, moha, mada, matsaryya – lust, anger, covetousness, ignorance or delusion, pride and envy.

All wrong is at base self-seeking, in ignorance or disregard of the unity of the Self in all creatures. Virtue (punya), therefore, as the contrary of sin, is that which is the cause of happiness (sukhajanakam punyam). That happiness is produced either in this or future births, or leads to the enjoyment of heaven (Svarga). Virtue is that which leads towards the unity whose substance is Bliss (ananda). This good karmma produces pleasant fruit, which, like all the results of karmma, is transitory. As Shruti says: "It is not by acts or the pindas offered by one’s children or by wealth, but by renunciation that men have attained liberation." It is only by escape from karmma through knowledge, that the jiva becoming one with the unchanging Absolute attains lasting rest. It is obvious that for those who obtain such release neither vice nor virtue, which are categories of phenomenal being, exist.

Karmma

Karmma is action, its cause, and effect. There is no uncaused action, nor action without effect. The past, the present, and the future are linked together as one whole. The ichchha, jnana, and kriya shakti manifest in the jivatma living on the worldly plane as desire, knowledge, and action. As the Brihadaranyaka Upanishad says: "Man is verily formed of desire. As is his desire, so is his thought. As is his thought, so is his action. As is his action, so is his attainment." These fashion the individual’s Karmma. "He who desires goes by work to the object on which his mind is set." "As he thinks, so he becometh." Then, as to action, "whatsoever a man sows that shall he reap." The matter is not one of punishment and reward, but of consequence, and the consequence of action is but a part of it. If anything is caused, its result is caused, the result being part of the original action, whigh continues, and is transformed into the result. The jivatma experiences happiness for his good acts and misery for his evil ones.

Karmma is of three kinds – viz., sanchita karmma – that is, the whole vast accumulated mass of the unexhausted karmma of the past, whether good or bad, which has still to be worked out. This past karmma is the cause of the character of the succeeding births, and, as such, is called sangskara, or vasana. The second form of karmma is prarabdha, or that part of the first which is ripe, and which is worked out and bears fruit in the present birth. The third is the new karmma, which man is continually making by his present and future actions, and is called vartamana and agami. The embodied soul (jivatma), whilst in the sangsara or phenomenal world, is by its nature ever making present karmma and experiencing the past. Even the Devas themselves are subject to time and karmma. By his karmma a jiva may become an Indra.

Karmma is thus the invisible (adrishta), the product of ordained or prohibited actions capable of giving bodies. It is either good or bad, and together these are called the impurity of action (karmma mala). Even good action, when done with a view to its fruit, can never secure liberation. Those who think of the reward will receive benefit in the shape of that reward. Liberation is the work of Shiva-Shakti, and is gained only by brahmajnana, the destruction of the will to separate life, and realization of unity with the Supreme. All accompanying action must be without thought of self. With the cessation of desire the tie which binds man to the sangsara is broken.

According to the Tantra, the sadhana and achara (q.v.) appropriate to an individual depends upon his karmma. A man’s tendencies, character, and temperament is moulded by his sanchita karmma. As regards prarabdha-karmma, it is unavoidable. Nothing can be done but to work it out. Some systems prescribe the same method for men of divers tendencies. But the Tantra recognizes the force of karmma, and moulds its method to the temperament produced by it. The needs of each vary, as also the methods which will be the best suited to each to lead them to the common goal. Thus, forms of worship which are permissible to the vira are forbidden to the pashu. The guru must determine that for which the sadhaka is qualified (adhikara).

Four Aims Of Being

There is but one thing which all seek – happiness – though it be of differing kinds and sought in different ways. All forms, whether sensual, intellectual, or spiritual, are from the Brahman, who is Itself the Source and Essence of all Bliss, and Bliss itself (rasovai sah). Though issuing from the same source – pleasure differs in its forms in being higher and lower, transitory or durable, or permanent. Those on the path of desire (pravritti marga) seek it through the enjoyments of this world (bhukti) or in the more durable, though still impermanent delights of heaven (svarga). He who is on the path of return (nivritti marga) seeks happiness, not in the created worlds, but in everlasting union with their primal source (mukti); and thus it is said that man can never be truly happy until he seeks shelter with Brahman, which is Itself the great Bliss (rasam hyevayam labdhva anandi bhavati).

The eternal rhythm of the Divine Breath is outwards from spirit to matter and inwards from matter to spirit. Devi as Maya evolves the world. As Mahamaya She recalls it to Herself. The path of outgoing is the way of pravritti; that of return nivritti. Each of these movements is Divine. Enjoyment (bhukti) and liberation (mukti) are each Her gifts. And in the third chapter of the work cited it is said that of Vishnu and Shiva mukti only can be had, but of Devi both bhukti and mukti; and this is so in so far as the Devi is, in a peculiar sense, the source whence those material things come from which enjoyment (bhoga) arises. All jiva on their way to humanity, and the bulk of humanity itself, is on the forward path, and rightly seeks the enjoyment which is appropriate to its stage of evolution.

The thirst for life will continue to manifest itself until the point of return is reached and the outgoing energy is exhausted. Man must, until such time, remain on the path of desire. In the hands of Devi is the noose of desire. Devi herself is both desire and that light of knowledge which in the wise who have known enjoyment lays bare its futilities. But one cannot renounce until one has enjoyed, and so of the world-process itself it is said: that the unborn ones, the Purushas, are both subservient to Her (prakriti), and leave Her by reason of viveka.

Provision is made for the worldly life which is the "outgoing" of the Supreme. And so it is said that the Tantrika has both enjoyment (bhukti) and liberation (mukti). But enjoyment itself is not without its law. Desire is not to be let loose without bridle. The mental self is, as is commonly said, the charioteer of the body, of which the senses are the horses. Contrary to mistaken notions on the subject, the Tantras take no exception to the ordinary rule that it is necessary not to let them run away. If one would not be swept away and lost in the mighty force which is the descent into matter, thought and action must be controlled by Dharmma. Hence the first three of the aims of life (trivarga) on the path of pravritti are dharmma, artha, and kama.