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The method I have adopted in the book is first to enunciate a proposition in Sanskrit terms of the Oriental sages, and then to explain it by reference to the holy. The Holy Science book download (PDF) Written by Swami Sri Yukteswar Giri in under the title Kaivalya Darsanam. Sri Yukteswar states that he wrote. Lovers of Sri Yukteswar's galactic book find here a free download of the original edition of The Holy Science (PDF 7 MB), published privately in Kidderpore .

Yet men who are wholly engrossed in earthly concerns stand in definite need of help and guidance from those holy beings who bring light to the race. Niyama means purity of body and mind, con- tentment in all circumstances, and obedience fol- lowing the instructions of the guru. It has already been explained what Sat-Guru is and how to keep the company thereof. This is to say, we should be in the company of the Sat or Savior and should avoid that of the Asat, as described before. He becomes a Pravar- taka, an initiate.

So years is the age of Dwapara Yuga, with years before and after as its sandhis; a total of years. Lastly, years is the length of Kali Yuga, with years before and after as its sandhis; a total of years. Thus 12, years, the sum total of all periods of these four Yugas, is the length of one of the Daiva Yugas or Electric Couple, two of which, that is, 24, years, make the electric cycle complete.

From 1 1, B. During the years following, XVI which the sun look to pass through the Descend- ing Treta Yuga, the intellect gradually lost all power of grasping the knowledge of divine mag- netism. During the years next following, while the sun passed through the Descending Dwapara Yuga, the human intellect lost its power of grasping the knowledge of electricities and their attributes.

In more years the sun passed through the Descending Kali Yuga and reached the point in its orbit which is farthest from the grand center; the Autumnal Equinox was on the first point of Libra.

The intellectual power of man was so much diminished that it could no longer comprehend anything beyond the gross material of creation. The period around a. History indeed bears out the accuracy of these ancient calculations of the Indian rishis, and records the widespread ignorance and suffering in all nations at that period.

From a. During the years of the Ascending Kali Yuga, which brings us to a. In the political world also, generally speak- ing, there was no peace in any kingdom. Subsequent to this period, when the year XV U transitional sandhi of Kali Yuga set in, to effect a union with the following Dwapara Yuga, men began to notice the existence of fine matters, pan- chatanmatra or the attributes of electricities; and political peace began to be established.

About a. In Kep- ler discovered important laws of astronomy, and Galileo produced a telescope. In Drebbel of Holland invented the microscope. About Newton discovered the law of gravitation. In Thomas Savery made use of a steam engine in raising water. Twenty years later Stephen Gray discovered the action of electricity on the human body. In the political world, people began to have respect for themselves, and civilization advanced in many ways.

England united with Scotland and became a powerful kingdom. Napoleon Bona- parte introduced his new legal code into southern Europe. America won its independence, and many parts of Europe were peaceful. With the advance of science, the world began to be covered with railways and telegraphic wires. J K'M. In , on comple- tion of the period of years of Dwapara San- XX' III dhi, the time of mutation, the true Dwapara Yuga of years will commence and will give to mankind in general a thorough understanding of the electricities and their attributes.

Such is the great influence of Time which governs the universe. No man can overcome this influence except him who, blessed with pure love, the heavenly gift of nature, becomes divine; being baptized in the sacred stream Prancwa the holy Aum vibration , he comprehends the Kingdom of God. The position of the world in the Dwapara Sandhi era at present a. The astronomers and astrologers who calculate the almanacs have been guided by wrong annotations of certain Sanskrit scholars such as Kulluka Bhatta of the dark age of Kali Yuga, and now maintain that the length of Kali Yuga is , years, of which have in a.

A dark prospect! The mistake crept into almanacs for the first time about b. At that time Maha- raja Yudhisthira, noticing the appearance of the dark Kali Yuga, made over his throne to his grandson, the said Raja Parikshit.

Maharaja Yudhisthira, together with all the wise men of his court, retired to the Himalaya Mountains, the XIX paradise of the world. Thus there was none in the court of Raja Parikshit who could understand the principle of correctly calculating the ages of the several Yugas. Hence, after the completion of the years of the then current Dwapara Yuga, no one dared to make the introduction of the dark Kali Yuga more manifest by beginning to calculate from its first year and to put an end to the number of Dwapara years.

According to this wrong method of calcula- tion, therefore, the first year of Kali Yuga was numbered along with the age of Dwapara Yuga. With the commencement of the Ascending Kali Yuga, after a. Therefore the mistake in the almanacs began to be noticed by the wise men of the time, who found that the calculations of the ancient rishis had fixed the period of one Kali Yuga at 1 years only.

But as the intellect of these wise men was not yet suitably developed, they could XX make out only the mistake itself, and not the rea- son for it.

By way of reconciliation, they fancied that years, the real age of Kali, were not the ordinary years of our earth, but were so many daiva years "years of the gods" , consisting of 1 2 daiva months of 30 daiva days each, with each daiva day being equal to one ordinary solar year of our earth. Hence according to these men years of Kali Yuga must be equal to , years of our earth.

In coming to a right conclusion, however, we should take into consideration the position of the Vernal Equinox at spring in the year Deducting years the length of the last Ascending Kali Yuga from years, we get to indicate the present year of the world's entrance into the Ascending Dwapara Yuga.

The mistake of older almanacs will thus be clearly explained when we add years to this period of years and get years — which accord- ing to the prevailing mistaken theory represents the present year a. The five sorts of electricity can be easily understood if one will direct his atten- tion to the nerve properties, which are purely electrical in nature.

Each of the five sensory nerves has its characteristic and unique function to perform. The optic nerve carries light and does not perform the functions of the auditory and other nerves; the auditory nerve in its turn carries sound only, without performing the functions of any other nerves, and so on. Thus it is clear that there are five sorts of electricity, corresponding to the five properties of cosmic electricity.

So far as magnetic properties are concerned, the grasping power of the human intellect is at present so limited that it would be quite useless to attempt to make the matter understood by the general public.

The intellect of man in Treta Yuga will comprehend the attributes of divine magne- tism the next Treta Yuga will start in a. There are indeed exceptional personages now living who, having overcome the influence of Time, can grasp today what ordinary people can- X2CIZ not grasp; but this book is not for those exalted ones, who require nothing of it.

In concluding this introduction, we may ob- serve that the different planets, exercising their influence over the various days of the week, have lent their names to their respective days; similarly, the different constellations of stars, having influ- ence over various months, have lent their names to the Hindu months.

Each of the great Yugas has much influence over the period of time covered by it; hence, in designating the years it is desirable that such terms should indicate to which Yuga they belong. As the Yugas are calculated from the position of the equinox, the method of numbering the years in reference to their respective Yuga is based on a scientific principle; its use will obviate much inconvenience which has arisen in the past owing to association of the various eras with per- sons of eminence rather than with celestial phenomena of the fixed stars.

We therefore pro- pose to name and number the year in which this introduction has been written as Dwapara, instead of a. This method of calculation was prevalent in India till the reign of Raja Vikrama- ditya, when the Samvat era was introduced.

As the Yuga method of calculation recommends itself to reason, we follow it, and recommend that it be followed by the public in general. The publishing of this book, recjuested from me by my holy paramguru maharaj Babaji, will, I hope, be of spiritual service.

JL Parambrahma Spirit or God is everlasting, complete, without beginning or end. It is one, indi- visible Being. Why God is not comprehensible. Man possesses eternal faith and believes intuitively in the exis- tence of a Substance, of which the objects of sense — sound, touch, sight, taste, and smell, the component parts of this visible world — are but properties.

As man identifies himself with his material body, composed of the aforesaid proper- ties, he is able to comprehend by these imperfect organs these properties only, and not the Sub- stance to which these properties belong. The translation has been provided by Self- Realization Fellowship. See Hebrews Prakriti or Nature of God. How God is comprehended. See Genesis 1: The Word, Amen Awm , is the beginning of the Creation.

The manifestation of Omnipotent Force the Repulsion and its complementary ex- pression, Omniscient Feeling or Love, the Attrac- tion is vibration, which appears as a peculiar sound: In its different as- pects Aum presents the idea of change, which is Time, Kala, in the Ever-Unchangeable; and the idea of division, which is Space, Desa, in the Ever- Indivisible.

The Four Ideas: These four — the Word, Time, Space, and the Atom — are therefore one and the same, and substantially nothing but mere ideas. This manifestation of the Word becoming flesh, the external material created this visible world. So the Word, Amen, Aum, being the man- ifestation of the Eternal Nature of the Almighty Father or His Own Self, is inseparable from and nothing but God Himself; as the burning power is inseparable from and nothing but the fire itself.

See Revelation 3: All things were made by him; and without him was not anythi? Pcpsii j g The cause of creation is Anu or the Atoms. En masse they are called Maya or the Lord's illusory power; each individual Anu is called Avidya, Ignorance. Atoms the throne of Spirit the Creator.

They are called en masse Maya, the Darkness, as they keep the Spiritual Light out of comprehension; and each of them separately is called Avidya, the Ignorance, as it makes man ignorant even of his own Self.

Hence the afore- said four ideas which give rise to ail those confu- sions are mentioned in the Bible as so many beasts. Man, so long as he identifies himself with his gross material body, holds a position far infe- rior to that of the primal fourfold Atom and necessarily fails to comprehend the same.

But when he raises himself to the level thereof, he not only comprehends this Atom, both inside and outside, but also the whole creation, both un- manifested and manifested i. See Revelation 4: The individual Self, being Its manifestation, is one with It. Abhasa Chaiianya or Purusha, the Sons of God. And the light shine th in darkness; and the dark- ness comprehended it not.

That is, its presence in each man. Its opposite is Manas, Mind, in which lives thejtfva: Chitta, the Heart; Ahamkara, Ego, the son of man. This Atom, Avidya, the Ignorance, being under the influence of Universal Love, Chit, the Holy Spirit, becomes spiritualized, like iron filings in a magnetic aura, and possessed of conscious- ness, the power of feeling, when it is called Mahal, the Heart, Chitta; and being such, the idea of separate existence of self appears in it, which is called Ahamkara, Ego, the son of man.

Buddhi, the Intelligence; Manas, the Mind. Being thus magnetized, it has two poles, one of which attracts it toward the Real Substance, Sat, and the other repels it from the same. The former is called Sattwa or Buddhi, the Intelligence, which determines what is Truth; and the latter, being a particle of Repulsion, the Almighty Force spiri- tualized as aforesaid, produces the ideal world for enjoyment ananda and is called Anandatwa or Manas, the Mind.

They the five aura electricities constitute the causal body of Purusha. The five electricities, Pancha Tattwa, from their three attributes, Gunas — Sattwa positive , Rajas neutralizing , and Tamas negative - — produce Jna- nandriyas organs of sense , Karmendriyas organs of action , and Tanmatras objects of sense.

Pancha Tattwa, the Root-Causes of creation, are the causal body. This spiritualized Atom, Chitta the Heart , being the Repulsion manifested, produces five sorts of aura electricities from its five different parts: This diagram, prepared by the publishers, is intended only to show the progression of development of various aspects of creation, and does not purport to illustrate their spatial relationship to one another.

These five electricities being the causes of all other creations are called Pancha Tattwa, the five Root-Causes, and are considered the causal body of Pur us ha, the Son of God, Three Gunas, the electric attributes.

The elec- tricities, being evolved from the polarized Chitta, are also in a polarized state and are endowed with its three attributes or Gunas: Sattiva the positive, Tamos the negative, and Rajas the neutralizing. Jnanendriyas, the five organs of the senses. The positive attributes of the five electricities are Jna- nendriyas, the organs of the senses — smell, taste, sight, touch, and hearing — and being attracted under the influence of Manas, Mind, the opposite pole of this spiritualized Atom, constitute a body of the same.

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Karmendriyas, the five organs of action. The neutralizing attributes of the five electricities are Karmendriyas, the organs of action — excretion, generation, motion feet , manual skill hands , and speech. These organs, being the manifesta- tion of the neutralizing energy of the spiritualized Atom, Chitta the Heart , constitute an energetic body, called the body of energy, the life force or Prana.

Vishaya or Tanmatras , the five objects of the senses. The negative attributes of the five elec- tricities are the five Tanmatras or objects of the THE GOSPEL 11 senses of smell, taste, sight, touch, and sound, which, being united with the organs of sense through the neutralizing power of the organs of action, satisfy the desires of the heart.

Lingasarira, the fine material body. These fifteen attributes with two poles — Mind and Intelligence — of the spiritualized Atom constitute Lingasarira or Sukshmasarira, the fine material body of Purusha, the Son of God.

Kshiti, solids; Ap, liquids; Tejas, fire; Marut, gaseous substances; and Akasa, ether. These five forms of gross matter and the aforesaid fifteen attributes, together with Manas, Mind, sense consciousness; Buddhi, discriminative Intelligence; Chitta, the Heart or power of feeling; and Ahamkara, the Ego, constitute the twenty-four basic principles of creation.

Gross material body. Kshiti, the solid; Ap, the liquid; Tejas, the fiery; Marat, the gaseous; and Vyoina or Akasa, the ethereal. These constitute the outer covering called Sthulasarira, the gross material body of Purusha, the Son of God. Twenty -four Elders. These five gross matters and the aforesaid fifteen attributes together with Manas, the Mind; Buddhi, the Intelligence; Chitta, the Heart; and Ahamkara, the Ego, constitute the twenty- four principles or Elders, as mentioned in the Bible.

This universe thus described, commencing from the Eternal Sub- stance, God, down to the gross material creation, has been distinguished into seven different spheres, Swargas or Lokas. The foremost of these is Satyaloka, the sphere of God — the only ileal Sub- stance, Sat, in the universe. No name can describe it, nor can anything in the creation of Darkness or Light designate it. This sphere is therefore called Anama, the Nameless.

The next in order is Tapoloka, the sphere of the Holy Spirit which is the Eternal Patience, as it remains forever undis- turbed by any limited idea. Because it is not ap- proachable even by the Sons of God as such, it is called Agama, the Inaccessible. Next is Janaloka, the sphere of spiritual reflection, the Sons of God, wherein the idea of separate existence of Self originates.

As this sphere is above the com- prehension of anyone in the creation of Darkness, Maya, it is called Alakshya, the Incomprehensible. Then comes Mahar- loka, the sphere of the Atom, the beginning of the creation of Darkness, Maya, upon which the Spirit is reflected.

This, the connecting link, is the only way between the spiritual and the material creation and is called the Door, Dasamadwara. This sphere, being characterized by the absence of all the creation even the organs and their objects, the fine material things , is called Mahasunya, the Great Vacuum. The next is Bhuvar- loha, the sphere of electric attributes. As the gross matters of the creation are entirely absent from this sphere, and it is conspicuous by the presence of the fine matters only, it is called Sunya, the Vacuum Ordinary.

The last and lowest sphere is Bhuloka, the sphere of gross material creation, which is always visible to everyone. Sapta Patalas, seven churches. As God created man in His own image, so is the body of man like unto the image of this universe.

The material body of man has also seven vital places within it called Patalas.

113809360-Sri-Yukteswar-the-Holy-Science.pdf

See Reve- lation 1: The above- mentioned seven spheres or Swargas and the seven Patalas constitute the fourteen Bhuvanas, the fourteen distinguishable stages of the creation.

This Purusha, the Son of God is screened by five coverings called the koshas or sheaths. Heart, the 1st Kosha. The first of these five is Heart, Chitta, the Atom, composed of four ideas as mentioned before, which feels or enjoys, and thus being the seat of bliss, ananda, is called Anon- damaya Kosha. Buddhi, the 2nd Kosha. The second is the magnetic-aura electricities, manifestations of Buddhi, the Intelligence that determines what is truth. Thus, being the seat of knowledge, jnana, it is called Jnanamaya Kosha.

Manas, the 3rd Kosha. Prana, the 4th Kosha. The fourth is the body of energy, life force or Prana, composed of the organs of action as described before, and thus called Pranamaya Kosha. Gross matter, the 5th Kosha. The fifth and 1 last of these sheaths is the gross matter, the Atom's outer coating, which, becoming Anna, nourish- ment, supports this visible world and thus is called the Annamaya Kosha.

Action of Love. The action of Repulsion, the manifestation of the Omnipotent Energy, being thus completed, the action of Attraction the Omnipotent Love in the core of the heart begins to be manifested. Under the influence of this Omniscient Love, the Attraction, the Atoms, being attracted toward one another, come nearer and nearer, taking ethereal, gaseous, fiery, liquid, and solid forms.

Inanimate kingdom. Thus this visible world becomes adorned with suns, planets, and moons, which we call the inanimate kingdom of the creation.

Vegetable kingdom. In this manner, when the action of Divine Love becomes well developed, the evolution of Avidy a, Ignorance the particle of Darkness, Maya, the Omnipotent Energy man- ifested , begins to be withdrawn. In this organic state the Atoms, embracing each other more closely to their heart, appear as the vegetable kingdom in the creation. Animal kingdom. When the Pranamaya Kosha becomes withdrawn, the Manomaya Kosha the sheath composed of Jnanendriyas , the organs of sense comes to light.

The Atoms then perceive the nature of the external world and, attracting other Atoms of different nature, form bodies as necessary for enjoyment, and thus the animal kingdom appears in the creation. When Manomaya Kosha becomes withdrawn, Jnanamaya Kosha the body of Intelli- gence composed of electricities becomes percep- tible.

The Atom, acquiring the power of de- termining right and wrong, becomes man, the rational being in the creation. Devata or Angel. When man, cultivating the Divine Spirit or Omniscient Love within his heart, is able to withdraw this Jnanamaya Kosha, then the innermost sheath, Chitta, the Heart composed of four ideas , becomes manifest.

Man is then called Devata or Angel in the creation. Free, Sannyasi. When the Heart or innermost sheath is also withdrawn, there is no longer any- thing to keep man in bondage to this creation of Darkness, Maya.

Just as the objects seen in our dreams are found, when we awake, to be insubstantial, so our waking perceptions are likewise unreal — a matter of infer- ence only. Sleeping and waking states. When man com- pares his ideas relating to gross matters conceived in the wakeful state with his conception of ideas in dream, the similarity existing between them natu- rally leads him to conclude that this external world also is not what it appears to be.

When he looks for further explanation, he finds that all his wakeful conceptions are substan- tially nothing but mere ideas caused by the union of five objects of sense the negative attributes of the five internal electricities with the five organs of sense their positive attributes through the medium of five organs of action the neutralizing attributes of the electricities.

This union is effected by the operation of Mind Manas and conceived or grasped by the Intelligence Buddhi.

Sri Yukteswar Giri - The Holy Science

When man finds his Sat-Guru or Savior. When man understands by his Aparokshajnana true comprehension the nothingness of the external world, he appreciates the position of John the Baptist, the divine personage who witnessed Light and bore testimony of Christ, after his heart's love, the heavenly gift of Nature, had be- come developed. Any advanced sincere seeker may be fortu- nate in having the Godlike company of some one of such personages, who may kindly stand to him as his Spiritual Preceptor, Sat-Guru, the Savior.

Behold, I stand at the door, and knock; if any man hear my voice and open the door, I will come in to him and will sup with him, and he with me. The 2nd birth. Through his luminous body, man, believing in the existence of the true Light — the Life of this universe — becomes baptized or ab- Worshipers of Vishnu, God as Preserver.

See John 1: In this state the son of man begins to repent and, turning back from the gross material creation, creeps toward his Divinity, the Eternal Substance, God. When the developments of ignorance are stopped, man gradually comprehends the true character of this creation of Darkness, Maya, as a mere play of ideas of the Supreme Nature on His own Self, the only Real Substance.

This true comprehension is called Aparokshajnana. When ail the developments of Ignorance are withdrawn, the heart, being perfectly clear and purified, no longer merely reflects the Spiritual Light but ac- tively manifests the same, and thus being conse- crated and anointed, man becomes Sannyasi, free, or Christ the Savior.

Through this Savior the son of man becomes again baptized or absorbed in the stream of Spiritual Light, and, rising above the creation of Darkness, Maya, en- ters into the spiritual world and becomes unified with Abhasa Chaitanya or Purusha, the Son of God, as was the case with Lord Jesus of Nazareth. In this state man is saved for ever and ever from the bondage of Darkness, Maya. Thus is he freed or saved from the darkness of Maya, the delusion of separateness from the Father.

When man thus entering into the spiritual world becomes a Son of God, he com- prehends the universal Light — the Holy Ghost — -as a perfect whole, and his Self as nothing but a mere idea resting on a fragment of the Aum Light. Xhen he sacrifices himself to the Holy Ghost, the altar of God; that is, abandons the vain idea of his separate existence, and becomes one integral whole.

Kaivalya, the unification. Liberation, the prime object. When man under- stands even by way of inference the true nature of this creation, the true relation existing between this creation and himself; and when he further understands that he is completely blinded by the influence of Darkness, Maya, and that it is the bondage of Darkness alone which makes him forget his real Self and brings about all his suffer- ings, he naturally wishes to be relieved from all these evils.

This relief from evil, or liberation from the bondage of Maya, becomes the prime object of his life. When man raises himself above the idea creation of this Darkness, Maya, and passes completely out of its influence, he becomes liberated from bondage and is placed in his real Self, the Eternal Spirit.

SUTRA 3 Then there is cessation of all pain and the at- tainment of the ultimate aim true fulfillment, God- realization.

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Liberation is salvation. On attaining this libera- tion, man becomes saved from all his troubles, and all the desires of his heart are fulfilled, so the ultimate aim of his life is accomplished.

Why man suffers. So long, however, as man iden- tifies himself with his material body and fails to find repose in his true Self, he feels his wants according as his heart's desires remain unsatis- fied. The Holy Science. Yogoda Satsanga Society of India. The Unmistakable Touch of Grace. Simon and Schuster. Liberation And Purity: Lost Star of Myth and Time. Lynn's Press. All a h a b a d of the Gr e at Preceptor Ma h avat. Jse o f this book is to sh ow as clearly as possible t. But this basic truth is one not easily comprehendecl.

The dis-. He belonged to the Giri "lllountain" branch of the Swarrri Order. The creeds foster a spirit of hostility and dissension; ignorance widens the gulf that separates orie creeci frorn another. Only a few specially gifted persons can rise su perior to the influence of their professed creeds and find absolute unanimity in the truths propagated by all great faiths.

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The object of this book is to point out the Irar rnorry underlying the various r eligtorrs, and to help in binding t. This task is indeed a herculean orie, but at Allahabad I was entrusted with tile rnission by a holy cornrnarid , Allahabad, the sacred Prayaga Tirtha, the place of confluence of the Ganges, ]amuIla, and Saraswati rivers, is a site for the congregation of worldly men and of spiritual devotees at the t.

Wordly men cannot transcend the mundane limit in which they have co nfrncd themselves; nor can spiritual devotees, having once renounced the world, cleign to come down arid mix themselves in its turmoil.

Yet men who are wholly erigr'ossed in earthly concerns stand in defrnite need of help and guidance from those holy beings who bring light to the race. So a place there must be where union between the two sets is possible. Tirtha affords such a meeting place. Situated as it is on the beach of the world, storms and buffets touch it not; the sadhus ascetics with a message for the bemefrt of humanity find a Kumbha Mela to be an.

A message of such a nature was I chosen to propagate when I paid a visit to the Kumbha Mela being helcl at Allahabad in January As I was walking along the bank of the Garige s , I was surnmo ned by a rnan and was afterwards honoreel by an interview with a great holy person, Babaji, the gurudeva of my own guru, L.. During my conversation with Babaji, we spoke o the particular class of rnen wh o now frequent these places of pi lgr irnage. They were men fu to hold cornrrrurriori with the spiritual devotees, so far as intelligence is concerned; yet such intellectual men in foreign lands were, alas, wedded in Dlany cases to rank materialism.

Some of them, though famous for their investigations in the realms of science and philosophy, do not recognize the essential unity in reli-. The suffix jr denotes respect.

Maharaj, "great king," is a title often added to the names of exceptional spiritual personages. Publisher's Note. My paramguruji maharaj Babaji smiled and, honoring rne wi th the title of Swami, irnposed on me the task of this book. I was chosen, I do not k now the reason why, to remove the barriers and to help in establishing the basic truth in all religions.

T'he book is divided into four sections, according to t. T'he highest aim of religion is Atma-. But to attain this, knowledge of the external ,,,,orid is necessary. All creatures, frorn the highest to the lowest ill the link of creation, are found eager to realize three things: Existence, Consciousness, and Bliss. These purposes or goals are the subject for discussion in the second section of the book. The third section cleals with the method of r-ealizing the three purposes of life.

The fourth section discusses the revelations which come to those who have traveled far to realize the three ideals of life and who are very near their destination. In this way I have tr iecl In y best to show that there is no real discrepancy, much less any real conflict, between the teachings of the East arid the West. Written as the book is, under the inspiration of my poramgurudeua, and in a Dwa par a Age of rapid development in all departments of k.

A short discussion with mathematical calculation of the yugas or ages will explain the fact that the present age for the world is Dwapara Yuga , and that years of the Yuga have llOW A.

We learn from Oriental ast ro no m y that moons revolve around their planets , and planets turning on their axes revolve with their rnoons round the sun; and the sun, with its planets ancl their moons, takes some star for its dual and revolves round it in about 24, years of our earth-a celestial phenomenon which causes the backward movement of the equinoctial points around the zodiac.

The sun also has another tion by which it revolves round a grand cen. Brahma regulates dharma, the mental virtue of the internal world. Wh en the sun in its revolution round its dual comes to the place rrear-est to this granei center, the seat of Brahrna an event wh ich takes place when the Au turnrral Equinox comes to the first point of Aries , dharrna, the me ntal virtue, becomes so m uc h d evelo ped that.

The Autumnal Equinox will be falling, at the beginning of the twentieth cent. After 12, years, when the sun goes to the place in its orbit which is farthest frOITI Brahma, the grand center an event which takes place when the Aururrmal Equinox is on the first point of Libra , dharrna, the mental virtue, cornes to SUCrl a reduced state that rnan cannot grasp anything beyond the gross material creation.

Again, in the same manner, when t. Each of tl'lese periods of 12, years brings a complete change, both externally in the material world, and internally in the intellectual or electric world, and is called one of the Daiva Yugas or Electric Cou pie. Thus, in a period of 24, years, the sun completes the revolution around its. Virgo is the sign opposite Pisces. The Aut u m. The Equinoxes have a retrograde move me nt in the constellations; hence, when the Equinoxes leave Pisces-Virgo, they will enter Aquarius-Leo.

Publisher's Notl'. Developrnent of dharma, the mental virtue, is but gradual and is divided into four different stages in a period of 12, years.

Dharma, the rnental virtue, is then in its first stage and is only a quarter developed; the human intellect cannot cornprehend anything beyond the gross rnat. Dharma, the rnental virtue, is then in the second stage of d eveloprnerit and is but half corn plete; the Irurrran intellect can then comprehend the fine matters or electricities and their attributes which are the creating principles of the external world.

Dharma, the rnerital virtue, is then in the third stage; the human intellect becomes able to comprehend the divine magriet. MaI1U, a great rishi i llurnirred sage of Satya Yuga, describes these Yugas more clearly in the following passage from his Samhita:. Its Inorning twilight has just as many hundreds, and its period of evening dusk is of the same length i. In the other three ages, with their morning and evening twilights, the thousands and the hundreds decrease by one i.

That fourfold cycle comprising 12, years is called an Age of the Gods. The sum of a thousand divine ages constitutes one day of Brahma; and of the same length is its night. In the calculation of the period of other Yugas and Yugasandhis, it is laid down that the numeral one s hotrld be deducted frorn the numbers of both thousands anel hundreds which indicate the periods of the previous Yugas and sandhis.

Frorn this rule it appears that years is the length of 'Ireta Yuga, arid years before. So years is the age of Dwapar a Yuga, with years before and after as its sandhis; a total of years. Lastly, years is the length of Kali Yuga, wi th years before and after as its sandhis: From 11, B. During the years following,. During the years next following, wh ile the sun passed thr o ugh the Descending Dwa.

In more years the s u n passed through the Descenciing Kali Yuga arid reached the point in its orbit which is farthest from the grand center; the.. Aut urn n al Equ in ox was on the frrst point of Libra. T'he intellectual power of man was so much d im in ishecl that it could no longer comprehend anything beyond the gross material of creation. The per io d a rou ncl A. History indeed bears out the accuracy of these ancient calculations of the Indian rishis!

From A. During the years of the Ascending Kali fuga, wh ich brings us to A. III the political world also, generally speaking, there was no peace in any kingdom. About A. In Kepler discovered important laws of astr-o norn y, and Galileo produced a telescope. In Drebbelof Ho llarid invented the microscope. About Newton discoverecl the law of gravitation. In 1 T'hornas Savery macle use of a steam engine in raising water. England uriited with Scotlancl and became a powcr fu l kingdom.

Napoleon Bonaparte irirrocltrced his riew legal code into southern Europe. America won its incle pen de nce, and marry parts of Europe wer e peaceful. With the advance of science, the world began to be covered with railways and telegraphic wires. By the help of steam engines, electric machines, and many other instruments, fine matters were brought into practical use, although their nature was not clearly understood.

In , on completion of the period of years of Dwapara San-. Such is the great irifl ue nce of "Tirn e which governs the universe. No a11 can overcorne this influence except him who, blessed with.

The position of the world in the Dwapara Sandhi era at present A. The astr o norrier-s and astrologers who calculate the almanacs have been guided by wrong annotations of certain Sanskrit scholars such as Kulluka Bhatta of the dark age of Kali Yuga, and riow maintain that the length of Kali Yuga is , years, of which have in A.

A dark prospect! The mistake crept into almanacs for the first time about B. At that time Maharaja Yudhisthira, noticing the appearance of the dark Kali Yuga, made over his throne to his grandson, the said Raja Parikshit.

Maharaja Yudhisthira, together with all the wise rneri of his court, retired to the Himalaya Mountains, the. Thus there was none in the court of Raja Parikshit who could understand the principle of correctly calculating the ages of the several Yugas.

Hence, after the completion of the years of the then cur r ent Dwapara Yuga, no one dared to make the introduction of the dark Kali Yuga more manifest by beginning to calculate fr-orn its fi r st year and to put an e n d to the rrurribe. According to this wrong method of calctrlation, therefore, the fir-st year of Kali Yuga was numbered along with the age of Dwa para Yuga.

With the cornrn ericerne nt of the Ascen dirig Kali Yuga, after A. Therefore the mistake in the almanacs began to be noticed by the wise men of the time, who found that the calculations of the ancient rishis had fixed the period of one Kali Yuga at. But as the intellect of these wise men was not yet suitably developed, they could. Hence according to these rne n years of Kali Yuga must be equal to , years of our earth. Deducting years the length of the last Ascending Kali Yuga from years, we get to indicate the present year of the world's entrance into the Ascending Dwapara Yuga.

In this book cert. The optic nerve carries Iight anel does not perform the functions of the auditory and other nerves; the auditory nerve in its turn carries s und only, without perfo rrnirig the functions of any other nerves, and so on. T'lrus it is clear that there are five sorts of electricity, co rr-es po rrd irig' to the five properties of cosmic electricity. Treta Yuga will comprehend the attributes of divine magnetism the next Treta Yuga will start in A.

There are indeed exceptional personages now living who, having overcome the influence of Time, can grasp today what ordinary people can-. In concludirig this introduction, we 11lay observe that the different planets, exercising their irifluence over the var'io'us days of the weck , have lent their names to their respective flays; si milar ly, the different constellations of stars, having influence over various moriths, have lent their rrarnes to the Hindu months.

Each of the great Yugas has much influence over the perioel of time covered by it; hence, in designating the years it is desirable that such terms should indicate to wh ich Yuga they belong. As the Yugas are calculated frorn the position of the equinox, the met.

We therefore propose to name and number the year in which this introduction has been written as Dwapara, instead of A. This method of calculation was prevalent in India till the r-eig n of Raja Vik rarnaditya, when the Samvat era was introducecl. As tIle Yuga method of calculation rccorn mencls itself to reason, we follow it, and r-ecorn me ncl that it be followed by the public in general. Now, in this th year of Dwapara Yuga, the dark age of Kali having long since passecl, the worlei is reachirlg out for spiritual k rrowfe d g.

Parambrahma Spirit or God is everlasting, cotnplete, without beginning or end. It is one, indivisible Being. T'Fre E. Why God is not corn. As al1 identifies Irirnse lf wi t h his material body, composed of the aforesaid properties, he is able to comprehend by these irnper'fect organs these properties only, and not the Substance to which these properties belong. The Eter-. Swarni Sri Yuk. Publishers Note. See He-brews Prakriti or Nature of God. T'he Alrnighry Fo rce, Sakti.

How God is comprehended. As rnari is the likeness of God, directing his attention, inward he can. Parambrahma causes creation, inert Nature Prakriti , to emerge. The Word, Amen Aum , is the beginning of the Creation. The Four Ideas: See Revelation 3: All things uiere made by him; and uiithout liim uias not anything made that uias made The cause of creation is Anu or the Aforn s, En masse they are called Maya or the Lord's illusory power; each individual Anu is called Avidya, Ignorance.

Atorns, which represent within.

They are called en rnasse Maya, the Darkness, as they keep the Spiritual Light out of corn pr e herrsio n: Hence the aforesaid fOUT ideas which give rise to all those confusions are rncru. Marl, so long as he icleritifres himself with his gross mate rial body, holds a position far inferior to that of the primal fourfold Atom and necessarily fails to co mp re herrd the same.

But when he raises Irimself to the level thereof, he not only comprehends this Atom, both inside and outside, but also the w ho le creation, both unmanifested and manifested i. See Revelation 4: The individual Self, being Its manifestation, is one with It. Kutastha Chaitanya, the Holy Ghost, Pur ushottama. The marrifestatiori of Premabijam Ch. Abhasa Chaitanya or Purusha; the Sons of God. See John 1: The Atom, under the influence of Chit universal knowledge forms the Chitta or the..

Sri Yukteswar Giri - The Holy Science

Chitta, the Heart; Ahamkara, Ego, the son of man. T'his At orn , Avitiya, the Ignorance, being under t. Buddhi, the Intelligence; Manas, the Mind. Beirig thus Inagnetized, it has two poles, one of which attracts it toward the Real Substance, Sat, and the other repels it fro m the sarne. The forrncr is called S attuia or Buddhi, the I ntelligence, which cleternlines what is 'rruth; and the latter, being a particle of Repulsion, the Ahnighty Force spirit ualized as aforesaid, produces the ideal world for enjovrneru ananda and is called Anandatwa or Manas, the Mirrd.

Chitta, the spiritualized Atom, in which Ahamkara the idea of separate existence of Self appears" has frve ITlanifestations aura electricities. These fifteen attributes plus Mind and Lntelfigence constitute the seventeen "nne limbs" of the subtle body, the Lingasarira. Pancha Tattwa, the Root-Causes of creation, are the causal body.

T'h'is spiritualized Atom, Chitta the Heart , being the Repulsion manifested, produces five sorts of aura electricities fr'orn its five different parts: T'his diagram, prepared by the publishers, is intended only to show the progression of development of various aspects of creation, and does not purport to illustrate their spatial relationship to one another.

Substance, Sat, produce a magn etic field wh ich is called the bod y of Suttioa Buddhi, the Intelligence. T'b ese five electricities being the causes of all other creations are called Pancha Tattuia, the five Root-Causes, arid are considerecl the causal bod y of Purusha, the Son of God. Three Gunas; the electric attributes. Scutuia the positive, Tarnas the negative, and Rodas the neutralizing.

Jnanendriyas, the five organs of the senses. T'he positive attributes of the five electricities are Jnanendriyas, the organs of the senses-srnell, taste, sight, touch, a n d hearing-anci being attractecl under the influence of Manas, Mind, the opposite pole of this spiritualized Atorn , constitute a bod y of the sarne,. Karmendriyas, the five organs of action.. Vishaya or Tanmatras, the frve objects of the senses.

The negative a ttr ib u te s of the five electrici ties are the five Tanmatras or objects of the. Lingasarira, the Fi rre material body. These frfr. The aforesaid five objects, which are the nega.. Kshiti, solids; Ap, liquids; Tejas, fire; Marut, gaseous substances; and Akasa, ether. These five forms of gross matter and the aforesaid fifteen attributes, together with Manas, Mind, sense consciousness; Buddhi, discriminative Intelligence; Chitta, the Heart or power of feeling; and Ahamkara, the Ego, constitute the twenty-four basic principles of creation.

Gross material body. The aforesaid five objects, which are the negative attributes of the five elec-. Kshiti, t he solid; Ap, t. T'hese co nstitu te the outer covering called Sthulasarira, the gross rn ate ria. Twenty-four Elders. T'hese five gross matters and the aforesaid fifteen attributes together with Manas, the Mind; Buddhi, the Irite lligence; Chitta, the Heart; and Ahamkara, the Ego, constitute the. The aforesaid twenty-four principles, which completed the creation of Darkness, Maya, are nothing mo re than the development of Ignorance, Avidya; and as this Ignoran.

Seven Spheres or Suiargas, This universe thus described, cornrne ncing from the Eternal Substance, God, down to the gross material creation, has been distinguished into seven different spheres, Suiargas or Lokas. No name can describe it, rror can anything in the creation of Dar krress or Lig'ht clesignate it.

T'h is sphere is therefore called A nama, the N arne less. The next in order is Tapoloka, t he sphere of the Holy Spirit wh ich is the Et.

Because it is not appr oachable even by the Sons of God as such, it is called Agama, the Inaccessible. Next is Janaloka" the s phe re of spiritual ref1ection, the Sons of God, wherein the idea of separate existence of Self originates.

As this sphere is above the cornprehension of anyone in the creation of Darkness, Maya, it is called Alakshya, the Lncompreherisible. T'h is, the connecting link, is the only way be twe en the spiritual and the material creation arid is called the Door, Dasamadurara.

Ar o u n d this At orn is Swarloka, the sphere of rnagn. This sphere, being characterizeci by the absence of all the cre atiort even the organs and their objects, the fine m ater'ial th irrgs , is called Mahasunya, the Great Vacu urn ,. As the gross matters of the creation are entirely absent fr'orn this sphere, and it is conspicuous by the presence of t he fm e rnatters onl y, it is called Su.

Sapta Patalas, seven churches. As Go d createcl man in His own irrrage , so is the body of man like unto the image of this u ruver se. Man, turning toward his Self arid advancing in the right way, perceives the Spiritual Light in these places, which are describecl ill the Bible as so many churches; the lights like stars perceived therein are as so many angels.

See Revela tio n 1: The abovetnentioned seven spheres or Swargas and the seven Patalas constitute the fourteen Bhuvanas, the fo urt. This Purusha, the Son of God is screeried by five coverings called the koshas or sheaths.

Heart, the 1st Kosha. The first of these five is Heart, Chitta, the Atom, composed of four ideas as rnemtioried before, which feels or enjoys, and thus beirig the seat of bliss, ananda, is called Anan-. Buddhi, the 2nd Kosha. The second is the magnetic-aura electricities, manifestations of Buddhi, the Intelligence that determines what is truth.

Thus, being the seat ofknowledge,jnana, it is called Jnanamaya Kosha. Prana, the 4th Kosha. Gross matter, the 5th Kosha.. Action of Love. The action of Repulsion, the manifestation of the Omrripotcrit En erg y, being thus completed, the actiori of Attraction the Omnipotent Love in the core of the heart begins to be manifested. Under the i nf'lu erice of this Orn.

Inanimate kingdom. Thus this visible wor ld becomes adorned with SU11S, plan ets , ancl rnOOI1S, which we call the inanimate k irrgcl orn of the creation. Vegetable kingdom. In this rnarmer, when the action of Divine Love becomes we ll developed, the evolution of Avidya, Ignorance the particle of Darkness, Maya, the Omnipotent Energy I11anifested , begins to be withci rawn.

Annamaya Kosha, the Atom's outer coating of gross rnatter being. In this organic state the Atorns, embracing each other rnore closely to their heart, appear as the vegetable kingdom in the creation.

Animal kingdom. The Atoms then perceive the nature of the exter-nal world and, attracting other Atoms of different nature, form bodies as necessary for enjoyment, and thus the an irnal kingdom appears in the creation. When Manomaya Kosha becomes withdrawn, Jnanamaya Kosha the body of Intelligence composed of electricities becomes perceptible.

The Atom, acquiring the power of dete r m in i ng right and wrong, becomes man, the rational being in the creation. Devata or Angel. When man, cultivating the Divine Spirit or Omniscient Love within his heart, is able to withdraw thisjnanamaya Kosha, then the innermost sheath, Chitta, the Heart composed of four ideas , becomes manifest. Man is then called Devata or Angel in the creation. Free, Sannyasi. When the Heart or innermost sheath is also withdrawn, there is no longer anything to keep man in bondage to this creation of Darkness, Maya.

He then becomes free, Sannyasi,. Just as the objects seen in our dreams are found, when we awake, to be insubstantial, so our waking perceptions are likewise unreal-a matter of inference only. Sleeping and waking states. When rria n cornpares his ideas relating to gross matters conceived in the wakeful state with his conception of ideas in dream, the similarity existing between thern naturally leads him to conclude that this external world also is not what it appears to be.

When he looks for further explanation, he fInds that all his wakeful conceptions are substantially nothing but mere ideas caused by the trn io n of five objects of sense the negative attributes of the five inter-nal electricities with the five organs of sense their positive attributes through the medium of five organs of action the neutralizing attribu tes of the electricities.

This union is effected by the operation of Mind Manas and conceived or grasped by the Intelligence Buddhi. What is needed is a Guru, a Savior, who will awaken us to Bhakti devotion and to perceptions of 'TI-uth.