Yoga Sadhna

Here's a comprehensive summary of the provided excerpt from "Yoga Sadhana" by Bhag Singh Lamba:

The book "Yoga Sadhana" by Bhag Singh Lamba, a retired Commissioner, explores the concept of "Yoga" as union with the Almighty. The author posits that various branches of Yoga, such as Hathyoga, Karmayoga, Bhaktiyoga, and Rajyoga, are all paths to this singular goal and are complementary to each other, with the ultimate essence being "Integrated Yoga."

Lamba distinguishes his approach by stating that God Himself became his guru from 1957 onwards, aligning with the Bhagavat Gita's assertion that God practices Yoga in a true Sadhak (practitioner). He asserts that the ancient wisdom of Yoga, often dismissed as mythology by modern students, is practically verifiable.

The author emphasizes that Indian Rishis (saints) conducted research into life and how to connect with the "life-giver," leading to the development of Integrated Yoga. A foundational requirement for this practice is a clear and healthy body, which serves as a vessel for divine nectar.

The first stage of Yoga, according to Lamba, is Yama (self-control), encompassing ten points of conduct: Ahimsa (non-injury), Satya (truthfulness), Non-covetousness, Chastity, Forbearance, Patience, Kindness, Humanity, Sättwik food, and Cleanliness.

The second stage is Niyama (regulation), also comprising ten points: Control of passions, Contentment, Faith, Charity, Prayer, Listening to scriptures, Repentance over faults, Doing good deeds, Recitation of scriptures, and Sacrifice. Lamba notes that Yama and Niyama form the ethical groundwork for Yoga.

The core of the book then shifts to Rajyoga, which the author identifies as the key to bridging materialism and spiritualism through mind-control and the development of consciousness. Ancient Rishis discovered that the physical body is like a complex machine powered by a divine spark. They identified seven energy centers (chakras) through which life force is absorbed. These are described in detail, starting from the crown of the head (Sahasrara/Brahmarandhra, the "tenth gate") down to the base of the spine (Muladhara/Guda Chakra, the reservoir of life force). The author highlights the Ajña chakra, located between the eyebrows, as the seat of the mind and the fundamental focus for Rajyoga practice.

The remaining six stages of Ashtanga Yoga are mentioned: Asana (posture), Pranayama (breath control), Pratyahara (sense withdrawal), Dharana (concentration), Dhyana (meditation), and Samadhi (absorption). However, Lamba advises caution in detailing these, as improper practice can lead to complications and dangers, citing a personal intervention in a case of life force imbalance.

For Asana, any comfortable posture is acceptable, with Padmasana (lotus pose) being ideal, emphasizing a straight, untensed trunk. Pranayama begins with deep breathing exercises involving Puraķa (inhalation), Rechaka (exhalation), and Kumbhaka (breath retention), recommending a rhythmic ratio of 1:4:2 for mind control.

Lamba strongly advocates for Rājayoga combined with Bhaktiyoga. Bhaktiyoga involves remembering God, reading and listening to scriptures, and devotional singing (Kirtan). He likens God's name and Kirtan to an internal bath that washes away internal impurities, something ordinary baths cannot achieve. Mantra recitation is also beneficial, with its power dependent on the saint giving it and the Sadhaka's aspiration.

The author describes signs of spiritual progress, including flashes of light or visions of celestial bodies during meditation, and a steady, calm mind achieved through Ajña chakra concentration. He acknowledges mind control as a difficult but achievable task. Assistance from saints who are closer to God is considered invaluable.

Initial signs of divine grace during practice may include bodily vibrations, the ascent of life force through the spinal column, and body swaying. Further progress involves the force rotating within the chakras. The ascent of this force is termed a "spiritual birth." Lamba notes that the sensation during this ascent can be likened to birth pangs or a "pinprick."

When the force reaches Sahasrara, union with God may occur. Subsequent progress involves the descent of divine force from the Transcendent God, making God Himself the Sadhaka's teacher. This fusion of ascending and descending forces at the brow center purifies each chakra.

The process is metaphorically described as watering a garden: initial meditation is drawing water with a bucket, progression involves a pulley, then canal water, and finally, divine force descending like rain, bringing universal greenness and fruitfulness. The ascending force brings bliss, while the descending force is a "transferring force" that elevates consciousness and changes the vibratory power of body cells.

The ascent of force from Sahasrara can lead to the formation of subtle bodies (Pranamaya Kosa, Manomaya Kosa, Vijnanamaya Kosa, and Anandmaya Kosa), as detailed in his book "Spiritual Science." The interplay of these forces allows the "real man" to emerge from the physical body. The purification of energy centers to become "supermen" is a lengthy process, potentially spanning years. The intensity of these forces increases with rhythmic chanting and Kirtan.

The inner controller then guides the Sadhaka to transform others and alleviate suffering. With full grace, an individual can operate in subtle bodies as freely as in the physical one, acting with God's will. God may bestow His power, leading to the conquest of death and the ability to leave the physical body at will. This is presented as the legacy of ancient Indian wisdom – the path to becoming a "man-God."

The excerpt concludes with a quote from Yogapradip stating that Pranayama is less significant for a yogi who has developed disregard for bodily and worldly pleasures and whose passions and senses are under control.