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Science of Soul Science of Soul by Swami Vyas
Dev Ji, published in 1959 in Hindi (English in 1964) is a
book about Yoga, both exoteric and esoteric. This book is
very hard to find but so valuable a resource I wanted to put
it up on Beezone. The first part of the book is
autobiographical and then goes into how he 'acquired this
secret of soul'. The part of this 'acquisition' is printed
below in the Quest of the Precepter. This is the actual meeting of Swami
Vyas Dev Ji (Swami Yogeshwarananda) and the "Precepter",
Atmanandji
Quest of the
Precepter Vyasa Deva was determined to proceed
to Gangotri after his Ardhakumbhi. The preceptor had fixed
the time of showing himself on the day of Sankranti in the
month of Ashwin. Hence first Vyasa Deva went to Jamnotri. He
had minimum luggage with him which he carried on his
shoulders. He rested where ever night felt but stayed longer
at pleasant spots. For a long time he used to have just one
meal a day and cooked it himself. On the way to Jamnotori,
there is a halting place named Shinli. Close to it there is
a forest of 'cheed' and below it flows the Jamuna. Vyasa
Deva felt a joyful quiet while sitting on the bank of the
Jamuna and he resolved to practice Yoga there for some time.
This desire had arisen in him after a long time and he
repented having wasted so much time on traveling. He quieted
himself and went into the Samadhi of several hours. When he
awoke a villager was sitting in front of him with food in
his hands. He bowed to Vyasa Deva and said, "I have been
sitting here for long with food." Vyasa Deva accepted half
the food and returned the other half to him. He invited
Vyasa Deva for meals every day, but the latter could not
consent. Then the man wanted permission to bring the meals
to which Vyasa Deva agreed. He stayed there for nearly a
month. He used to meditate for ten hours sitting in the same
pose. Then Vyasa Deva went to Jamnotri but stayed there only
three days because the place was swarming with
pilgrims. From there he went to Uttarkashi and
took his lodging in the cottage of Brahaji in Thekla. This
man knew many practices of Hatha Yoga. On Vyasa Deva's
arrival, he went away to some place. But he had allotted a
room for him. Near Thekla was a small rivulet and on its
bank there were three caves. Vyasa Deva went to see these
caves one day. When he heard a hissing sound from one of
them he thought that it was a snake. But on close
examination he found that a Sadhu was sitting with his back
towards the door and performing Bhastrika Pranayam. When
breathing exercise was over the Sadhu began the poses and
was occupied for an hour with them. The Sadhu asked Vyasa
Deva if he knew more poses than what he had seen. Vyasa Deva said I can go through all
the poses just now. I can do two hundred poses and forty
kinds of breathing exercises. I can demonstrate the poses
just now. The Sadhu then stood on his two hands, he raised
one hand and stood only on the other. After that he balanced
his whole body, for about two minutes on his one thumb. He
said, "I shall show you the Pranayam exercise just now, when
I go to the Ganges for bath." Vyasa Deva accompanied him to
the bank. The Sadhu sat in the lotus pose on a place of
stone. Through one of his nostrils he inhaled air and puffed
up his body. Then he sat on the water of Ganges and in that
pose he floated along the current for 300 feet. Then he
turned back, reached the stone and sat on it. It was found
that his body was not at all wet. Only his feet and thighs
were wet. Vyasa Deva fell at his feet and said, "Our country
knows these secrets on account of great men like you." Then
Vyasa Deva and the Sadhu had their bath in the Ganges and
the Sadhu said, "These days I am practicing walking in the
sky. I believe I shall be able to do it in three or four
years." Vyasa Deva asked him where he mostly lived. The
Sadhu said, "I am a celibate and live on Mount Abu. Here I
have come just for pilgrimage." Vyasa Deva said, "Kindly
have your meals with me today." The Sadhu used to cook his
own meals and consumed only two chhatak of flour and one
chhatak of ghee in 24 hours. He had brought food for 8 days
to Uttarkashi. Therefore he declined the invitation. Vyasa
Deva expressed a desire to learn certain poses, breathing
exercises and walking in the sky. The Sadhu agreed to instruct him but
said that he would have to stay with him on Mount Abu. At
that time the Sadhu was on his way to Gangotri and
Badrinath. He gave his address to Vyasa Deva and told him
that he could come when he liked. Vyasa Deva said, "I also
have to go to Harsil on the Sankranti day to see a saint. I
have a desire to learn Yoga from him. After that I shall
come to you." The Sadhu proceeded to Gangotri the next day
and Vyasa Deva having stayed till the 20th at Bhradpada left
for Harsil. He stayed with Brahmchari Raja Ram there and
began his quest for the Sadhu.
Meeting the
Precepter Near Harsil there is a place known
as Bagori. It is generally visited by persons coming from
Nilang and Tibet. They are called Jad. Vyasa Deva asked them
if any Sadhu had come that way from the Tirthapuri. One of
them said, "The Sadhu had certainly come but his where
abouts were not known. He observed silence and might be
living in a cave and if a search was made he will be found
out. But for a long time he has not been seen." On getting
this little clue Vyasa Deva started in quest of him on the
bank of the Shyam Ganga. While he was thus busy on the bank
of Shyam Ganga the Ashwin Sankranti day arrived. Vyasa Deva
felt much dejected and disappointed but did not relinquish
the search. While he was going about the search for him he
discerned a line of smoke coming out from a cave. Vyasa Deva
felt as though he heard a voice from his heart asking him to
proceed to that cave and meet the Sadhu. Vyasa Deva made the
smoke his target and went in that direction. On his
arrival at the cave he saw a lustrous figure sitting in a
lotus pose and meditating. He had spread some earth on two
logs of wood and covered it with the bark of a tree, and was
sitting on that seat. His pose was quiet and absolutely
motionless. The movement of his breath was extremely
slow and subtle. it appeared as though he had transported
himself into a deep state and all his worldly affairs had
ceased. He had acquired control on nature and its subtle and
material activities. He had renounced the world and dived
deep in the recesses of his heart. All had become one with
God. Joy or sorrow, insult or honor, loss or gain, success
or failure or any other opposite did not touch him. No
activity what-so-ever was traceable in his sense organs or
mind. All was quiet. For two hours Vyasa Deva watched him
standing. It was at noon that the Sadhu opened his eyes.
Vyasa Deva made him obeisance lying prostrate on the ground
and remained in that position for long. The Sadhu asked
Vyasa Deva to get up and tell when he had come and why.
Vyasa Deva said, "I have come for your Darshan." The Sadhu
said, "You have had it. Now please withdraw." Vyasa Deva
again said, "I am greatly interested in Yoga. I have been
practicing it for several years but not yet acquired real
knowledge." During Samadhi I feel in a state of nothingness.
But so far I have not acquired any knowledge of the self. I
feel much disappointed. If you do me the favour my life
would be a success. I will feel greatly benefited and shall
ever be so grateful. I shall not go away from your door till
I have obtained something satisfactory from you. I have come
to you with great hope." With these words Vyasa Deva placed
some sweets before the Sadhu. But the latter said, "I do not
take sweet and live only on fruits and roots. Therefore,
kindly take back the sweets and use them yourself. Today you
have brought them but who will do it tomorrow for me. Please
wait for sometime and let me entertain you.' The Sadhu had
kept some roots buried in the earth in the cave. He took
them out and put them into fire. In shape they resembled
potatoes. Then he went away for his bath. Vyasa Deva also
kept his little luggage near the cave and left for bath.
After two hours the Sadhu pealed off the skin of the roots
and ate them. He gave a few to Vyasa Deva whom he then sent
to rest in a small neighboring cave. Next day early morning
Vyasa Deva presented himself before the Sadhu and sat on the
sand of the river in a pose as asked by the Saint.
ACQUISITION OF REAL
KNOWLEDGE Talk with
Precepter The Sadhu explained the difficult
method of Yoga at length. He said, "Only a few pursue it.
Most seekers leave it half completed. As soon as they
acquire petty perfection's they sit down to stick to them
and forget their true object. The man is never satisfied by
worldly enjoyments. They are like mirage. Hence it is best
for a man to withdraw himself from them. This helps him in
reaching the goal of life. Life's aim is not enjoyment, but
liberation from sorrow. Yama offered to Nachiketa objects of
enjoyments but he would not accept them and wanted only the
realization of the self. A Yogi should desire only the
knowledge of the self or the over-self and nothing else. But
to cultivate such attitude is very difficult. It requires
tremendous self-abnegation. You are entitled to learn Yoga
and realize the the self only if you have withdrawn your
sense organs from objects. You have wandered about much, now
you should cease wandering." Vyasa Deva held the Sadhu's
feet, and with tears flowing from his eyes and hands folded
he said, "Sir 1 shall ever be deeply grateful to you and
will abide by your directions. I shall constantly follow the
path you will point out. I considered it a great privilege
to surrender myself to you. It is my great fortune to have
found you. Your kindness will be a bliss for me. I have been
practicing austerities for long for the realization of
knowledge but without success." The preceptor said, "You
deviated from the path of the Yoga in your former life. But
now you have been endeavoring since boyhood in this life.
Parmanand Avadhut put you on the right path. But you left it
in the middle." Vyasa Deva said, "Do you know this Avadhut.
How do you come to know that I practiced Yoga under him in
Kashmir." The preceptor smiled a bit but made no reply.
Vyasa Deva then humbly said, 'I am very much surprised at
your food. it contains no cereals, no ghee, no milk and no
vegetable, and even in the absence of all you are healthy
and have lived long." The preceptor gave a suitable reply.
"The wealthy take heavy meals. Yet they are ever ailing and
live long. The foresters eat neither cereals nor ghee and
drinks no milk and yet how healthy and long-lived they are.
What contributes to health and long life of a Yoga are light
meals, little sleep, little speech and no anxiety. Vyasa
Deva again asked, "Sir why do you live in such lonely
place." The precenter said, "While living in lonely place a
man has no contact with objects of enjoyments." Vyasa Deva
said, "But Sir their memory survives." The Sadhu said, "The Yogi who wants
salvation extinguishes these memories by a Samadhi called
'Asampragyat. When you reside in a lonely forest the objects
of enjoyment gradually disappear from memory. You do not and
cannot get them and, therefore, a desire to enjoy them does
not arise. Hence the sense organs, the mind and intellect
are ever quiet. In the absence of contact with the objects
of enjoyments the mind and intellect gradually give up their
external activities and become introspective. This is the
way to strengthen renunciation. Renunciation should be a
conscious effort." Vyasa Deva again asked, "In that case
even the roots should not be earned." The Sadhu said, "If if
is done, it will amount to suicide. This is the minimum
requirement. Without it life cannot sustain. If I had not
done it how could you be benefited," Vyasa Deva said, "Sir
in this way you can benefit lots of people." The Sadhu said,
"It all depends upon getting disciples who are fit and
endured with four fold methods of realizing the self." Vyasa
Deva requested the Sadhu to introduce him to the knowledge
of self. The Sadhu said, "Mere words do not give knowledge."
Then he began to explain how the knowledge is imparted
through Sampragyat Samadhi.
The Knowledge of self and our
self The Sadhu said, "I will first put
you in Samadhi with the strength of my mind, and you \vill
enter the gross body. You will know the nerves and the
constitution of the body. You will open your eyes of the
knowledge and became an introvert. You will know everything
inside the body. Then you will acquire the knowledge and
renunciation which lead to salvation. After that you will
see the ten Circles and rise of the Prana and Kundalini. You
will be surprised to see these things. Further you will see
ten kinds of breath, the activities of each in its own
sphere, and their different colors and shapes. You will
understand that the gross body and breath are closely
related. The gross body cannot exist without breath. As the
breath is necessary for the gross body so is tejas for it.
Tejas is the function of fire element. They both combine to
sustain the gross body. The functions like digestion etc.
are helped by Tej. In its absence the gross body becomes
lifeless. When you have learnt the science of the gross body
you will be admitted to the science of the subtle body which
is situated in Brahmrandhra particularly and in the whole
body generally. You will witness its activity, colour and
light. In the subtle body you will receive eleven elements.
You will also realize the creation and activities of the
organs of knowledge, organs of action, punchtantmatra, mind
and intellect. Here only you will understand the functions
of the gross and subtle element. Then you will enter the
region of heart which is the causal body You will see,
Ahankar, Chitt, Soul, Prakarti, and Ishwar as one whole then
you will rise about the three bodies see them pervading in
the sky. Eventually you will see that the Prakarts in the
cause of the thirty two elements and is pervaded by Brahma.
Brahma is the Pervader and prakarti is pervaded.
Sampragyat Samadhi and the
knowledge of Prakrit and Purush The preceptor asked Vyasa Deva to
sit in the posture to which he was accustomed He sat quietly
near the preceptor and began to look at him in Tratak
manner. After a few minutes the preceptor touched the head
of Vyasa Deva with his thumb and fingers of the right hand
which closed his eyes automatically. Then all external
activities ceased and he was not conscious of the presence
of the preceptor or his own. His mind, breath, organs and
intellect quieted. A supernatural light appeared at the base
which brightened the whole body, and the internal organs
became visible. After it a light from the Brahmrandhra began
to radiate and every thing inside the body was visualized.
It was at this time that Vyasa Deva realized the knowledge
which he has described in his Science of Soul and Science of
Divinity. From 5 PM to 10 AM he was in samadhi. During this
period of 17 hours, he acquired all the knowledge. The
revered preceptor tapped the head of Vyasa Deva with the
fingers of his right hand and said, "You have now achieved
your object. Your knowledge of the soul and Brahma is
complete. Get up and go the way you have chosen. I have
imparted to you the whole knowledge. You have to steady it
by staying in a lonely place and observance of silence."
Rise from Samadhi Vyasa Deva's eyes opened and tears
streamed from them. He felt a sort of numbness all over the
body. His tongue was excited but silent. He bowed at the
feet of the preceptor and washed them with the tears of his
eyes The preceptor said, "Get up my son. It is not the time
to weep but to be happy, and to experience delight." The
revered preceptor then explained and described the objects
which Vyasa Deva had perceived in the state of his samadhi.
This had been explained in detail by Vyasa Deva in his book
entitled, "The Science of Soul." This is only individual
knowledge and relates to the soul. The cosmic knowledge has
been described by him in his, "Science of Divinity." Vyasa
Deva with his hands folded and head bowed asked to be
permitted to stay in the service of his Guru, but he was not
permitted because the preceptor did not keep anybody with
him. Vyasa Deva said, "You have put me under a great
obligation and done me immense good. I can never repay this
debt, even in several future lives. For me you are a God
incarnate. I have no words to describe the good you have
done me and the virtues you possess." The Guru at last
advised Vyasa Deva to live in a solitary place and observe
extreme silence and thus establish the knowledge he had
obtained. He also asked him to observe the ten rules. As a
fence protects a field, so do the rules protect a novice.
The ten rules which Vyasa Deva was asked to follow were as
follows: 1. To give up indolence and steady
this knowledge, establish the knowledge of Prakarti and
Purush and to feel detached from the acts of
prakarti. 2. To give up pride and be humble
and polite, to suppress anger and feel ever quiet, serene
and carefree. 3. Not to associate with young
ladies in solitary places and to avoid all eight kinds of
sexual pleasure. 4. To respect elders and teachers,
not to criticize them openly or secretly to associate with
large hearted people, and strength then knowledge and
attitude of renunciation. 5. Not to find taults with anybody,
to examine oneself and remove the defects found or
lurking. 6. Not to commercialize the
knowledge of Yoga. If a perfection is achieved, not to feel
proud of it and not to demonstrate it. 7. The knowledge of Yoga is secret
and must be kept secret. It should be imparted only to a
deserving person so that it bears fruits. It is not
necessary to have much contact with worldly people.
Correspondence must be limited to only necessary
affairs. 8. Examine your faults every week
and see how many of them have been removed in a month. In
this manner, the faults die out. 9. Not to allow the organs of sense
to run after their objects. If knowledge and thought cannot
withdraw them, then curb them by force. Continue to suppress
sexual desire, anger, greed, attachment, egoism and hatred.
Be equable whether you are honored or insulted, praised or
denounced, happy or unhappy, loser or gainer, never lose
mental equanimity. Do not be perturbed in any
circumstances. 10. Always observe restraints and
regulations. They form the foundation of Yoga, practice the
eight fold yoga daily. These rules and restraints will
establish your knowledge.
Personality of
Guru The Guru was an extremely simple
man, and spoke easy Sanskrit. His way of explaining things
was very interesting and his speech was wonderfully sweet.
He was exceedingly affectionate and a personification of
knowledge and renunciation. He wae selfless, detached and a
devoted Yogi. His name was Atmanandji.
The chapter on the description of
the Heart
as the Center of Consciousness
A practical exposition of ancient method of
visualization of Soul (Atma Vijnana)
Swami Vyas Dev Ji
Swami
Yogeshwarananda
Saraswati
Published
by Yoga Niketan Trust, Bharat,
India
This is the introduction to Science of the
Soul order from Nataraj
Books or
India
Wise
"On his arrival at the cave he saw a lustrous figure
sitting in a lotus pose and meditating. He had spread some
earth on two logs of wood and covered it with the bark of a
tree, and was sitting on that seat. His pose was quiet and
absolutely motionless"
Go
to:
The description of the elements of the Heart
Center
The description of the meeting of "The
Preceptor"..the source of
Science of the Soul.
Introduction Chapter of Science
of Soul
.. ...
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materials are used under authority of the .
"The
perfect among the sages is identical with Me. There is
absolutely no difference between us"
Tripura
Rahasya,
Chap
XX, 128-133
...
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