Self-effort is the foremost pillar of Yoga while slackening in it is sure to bring failure.
To rely on fate is to live in illusion. Fatalism is the way of helpless uncertainty and idleness resulting in negation of self-esteem.
If destiny has to play any role in life, the role is sure to get facilitated through self-effort.
Visvamitra’s is a glorious example of a king getting transformed into Rajarsi and eventually into Brahmarsi through self-effort.
Self-effort is a must for maintaining right discernment and constant awareness.
Right discernment (viveka) and constant awareness result in one’s getting awakened in one’s true nature and dawn of wisdom through elimination of ignorance.
While right discernment leads to truthfulness in life, constant awareness results in the expansion of consciousness.
Dwelling more and more in the integral consciousness results in the extrication of the individual consciousness from the fascination of the vital leading to accentuation in the will for perseverance.
Perseverance results in the efficiency of action or karma, while action done with perseverance, efficiency and constant awareness opens the gate to higher consciousness.
To rely on fate is to live in illusion. Fatalism is the way of helpless uncertainty and idleness resulting in negation of self-esteem.
If destiny has to play any role in life, the role is sure to get facilitated through self-effort.
Visvamitra’s is a glorious example of a king getting transformed into Rajarsi and eventually into Brahmarsi through self-effort.
Self-effort is a must for maintaining right discernment and constant awareness.
Right discernment (viveka) and constant awareness result in one’s getting awakened in one’s true nature and dawn of wisdom through elimination of ignorance.
While right discernment leads to truthfulness in life, constant awareness results in the expansion of consciousness.
Dwelling more and more in the integral consciousness results in the extrication of the individual consciousness from the fascination of the vital leading to accentuation in the will for perseverance.
Perseverance results in the efficiency of action or karma, while action done with perseverance, efficiency and constant awareness opens the gate to higher consciousness.
Higher consciousness gives rise to jnana, right knowledge, which opens the way to the development of will-power, iccha sakti.
Development of iccha sakti culminates in the experience of bliss, ananda.
Experience of ananda, bliss, is the essence of bhakti or the path of total surrender.
With the entry into the bliss of the integral consciousness, the universe is experienced as nothing but Consciousness.
Bliss serves as the motivating force as well as the final end of the yogic sadhana.
Awakening in one’s true nature matures into self-realisation.
Where all disturbing thought-waves cease, flow of consciousness becomes continuous and blissful.
For such a person, the whole world becomes an ocean of consciousness and bliss leaving out nothing to acquire nor anything to shun from.
Such a sadhaka gets relieved of all restlessness of mind, repose as he does, in bliss.
With transformation in the individual consciousness, all limitations of understanding get automatically removed.
This order of transformation comes with the emergence of the highest form of awareness.
This awareness is a sudden flash of Consciousness.
In the state of highest awareness, consciousness becomes universalised.
Yajna is yoga, if performed with reference to the human psyche in perusal of the imperative of the principle of universal dynamics.
It is the Angirasas, including Ayasya and Ghora, who, in particular, discovered this intimate relationship between Yajna and Yoga as a means to entry into the fourth state of consciousness.
Yogic orientation of yajna is the innate nature of Consciousness on account of that yajna serving as a replica of the cosmic action in the order of manifestation as ananda, iccha, jnana and karma.
From the standpoint of the individual, the sequence gets reversed as karma, jnana, iccha and ananda.
Experience of the bliss of Consciousness in the states of wakefulness, dream and dreamless sleep eliminates the deviations caused by senses, manas and buddhi.
Having been established in Consciousness, the yogi is capable of experiencing the universe as merging in him as also emerging out of him.
Liberation in life, jivanmukti, is the state of being in the delight of the experience of consciousness as all in all.
Thus, knowledge, discernment, will-power, self-effort and perseverance may be taken as the five pillars supporting the structure of yoga as getting built up in the individual’s life and capable of ushering in the state of blissfulness of the highest order.
In the state of highest awareness, consciousness becomes universalised.
Yajna is yoga, if performed with reference to the human psyche in perusal of the imperative of the principle of universal dynamics.
It is the Angirasas, including Ayasya and Ghora, who, in particular, discovered this intimate relationship between Yajna and Yoga as a means to entry into the fourth state of consciousness.
Yogic orientation of yajna is the innate nature of Consciousness on account of that yajna serving as a replica of the cosmic action in the order of manifestation as ananda, iccha, jnana and karma.
From the standpoint of the individual, the sequence gets reversed as karma, jnana, iccha and ananda.
Experience of the bliss of Consciousness in the states of wakefulness, dream and dreamless sleep eliminates the deviations caused by senses, manas and buddhi.
Having been established in Consciousness, the yogi is capable of experiencing the universe as merging in him as also emerging out of him.
Liberation in life, jivanmukti, is the state of being in the delight of the experience of consciousness as all in all.
Thus, knowledge, discernment, will-power, self-effort and perseverance may be taken as the five pillars supporting the structure of yoga as getting built up in the individual’s life and capable of ushering in the state of blissfulness of the highest order.
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