Darshan on the One Yoga

Darshan on the One Yoga

July 16, 1977 am

[Bapuji leads disciples in chanting “Hari Rama Rama.”]

There is only one yoga, that came from India, that was born in India.

But it has many branches.

Because it has many different branches, the yoga is not many.

There are two major aspects of this yoga.

One is outer aspect, and one that is inner aspect.

Inner is more concerned with what is in us, or closer to us.

The external yoga is more concerned with the external limbs of the body, and external senses of the body.

Then the internal aspect of yoga is more concerned with the inner senses, the senses that are more inner senses.

The external and the internal, when you unite both of these aspects of yoga, then the yoga that is created is known as Raja Yoga.

There could be only one yoga, in the entire world.

And there could be these two aspects of it, also.

By external yoga, you control, you can come in control with the senses, and that is why it is called the yoga of control of the external senses.

The yoga has many different names.

There are many different names of control of the senses.

This is Hatha Yoga is another name for hans [sp], pransomrode [?], means the control of prana, is also the same meaning as control of the senses.

Hans [sp] Yoga is also concerned with the breath control.

Hatha Yoga is the modern name.

In the ancient yogis called this sadhana the sadhana of prana.

Pran control.

Control of the vital energy.

Only when you first control the organs of action, then only can you control the mind.

Because the senses come in contact with the sense objects, outside, and disturbs the mind.

So in the beginning, if we learn the mastery, or control over the senses, what remains to be mastered is the mind alone.

What could be the purpose of mastering this outer mastery of yoga?

Through that, control over the senses, you purify the mind.

If the body is not pure, there is not possibility of having the mind pure.

So in the beginning, all the efforts are concentrated on purifying the body.

Some yogis teach the inner aspects of yoga, of social reason, or for the social purposes.

They try to emphasize the mental control first.

But for them also, it becomes necessary to come to the control of the body, even after the controls of the mind.

Purification of the body, rather.

Before you can come into control of your mind, the mind is being purified.

As long as the mind is impure, it cannot enter into meditation.

Only when the mind becomes pure, you become worthy, or become qualified for meditation.

Whatever yogas are prevalent in this world, they can be divided in these two major branches, or they all have to be contained within these two aspects of man, the external control, and the internal control.

So, in the beginning, one yoga is divided into four branches.

In the beginning, is the Hatha Yoga.

Then comes Mantra Yoga.

Then comes Laya Yoga.

After that, comes Raja Yoga.

Here, it is worth understanding the word “mantra.”

Mantras could be of many different types.

One of those is the mantras associated with devas, the divine beings.

So wherever there is Mantra Yoga, we can say that there is a presence of a Bhakti Yoga.

If we broadly interpret the meaning of mantra, we can say that it means thinking, also.

And if we make that meaning out of mantra, then it is also associated with Jnana Yoga, yoga of knowledge.

So this mantra, the meaning of mantra, can also become the aspect of Jnana Yoga.

One meaning of mantra could also be interpreted as principle.

If we interpret it as that, then it can be the aspect of Karma Yoga.

I have told you before, that mantra is associated with bhakti.

It is easily understood, that mantra has words, or alphabets.

If we examine the roots of these alphabets, if we think about it, first the nad is created in our mind.

The nad is created, the sound is created in our mind, as soon as we think of the word.

When that unstruck sound begins to comeup, and it comes out, through the throat, then it takes the form of expression.

If there is not word, in it, then it is called nad.

That expression of the sounds.

Bapuji says that “om,” and “pranav” they both are one, and yet there is a difference between them.

When we pronunciate “om,” it is composed of A U M.

So this is composed of three alphabets (uh oo and uuh).

Another aspect of it which is known as pranav, it unstruck sound, or unverbalized sound.

In the practice of true yoga, the sound of AUM generates almost spontaneously and automatically.

It comes out.

This was the sound of AUM.

This is called sound produced of AUM.

[Mmmmmm Bapuji hums]

This sound is called one without verbalizations.

As long as the movement of prana is coming through visuddha [sp] chakre, means throat chakre, there is the sound of AUM that is created.

After that visuddha chakre, or throat chakre is pierced, then the prana works into ajna chakre.

In the prana and the upana, they both begin to rise up.

At that time, this unstruck sound is being demonstrated.

When this unstruck sound is about to be created, the structure of AUM changes a little bit.

Bapuji says, when the unstruck sound is about to come up, means when the prana is about to work from ajna chakre, the AUM sound is created slightly differently, in which the last part of “M” is prolonged.

Then is becomes more and more of “MMM,” only and not more “Ah” and “U.”

You see?

Why did I discuss all these things?

The Ram dhun that Bapuji just chanted is the outcome of anahat nad, which comes spontaneously and automatically.

Many years ago, when I was sitting in meditation, this Ram dhun, this tune, has just automatically emerged from within.

I did not have to construct word arrangements of Ram.

Neither did I have to arrange the tune for it.

It had just spontaneously come out from within.

The sound that comes from the mouth, is called votrivani [sp], the spoken language, or a word.

In that, there are alphabets.

Now if go behind the alphabet, we will find the thoughts.

That is the language of mudyama.

That is the mane of it.

Means, thoughts are the language of mudyama.

You see, expressed is votri [sp] language.

Thoughts is mudyama language.

When you get behind this mudyama, means the language of thoughts, then that is called language of pasenji [sp] from where the thought habits reach.

The thoughts arise from pasenji, and as they grow, they become more and more clear, and when they come at the stage of mudyama, they become revealed.

Completely revealed, as thoughts.

Then is we go even beyond the pasenji, the root of thought language, there that language that is available to us is called para language.

When a yoga arrives to that parawani [sp] that source of all the languages, then he has already come close to God.

When the yogi is meditating, and when he goes all the way to the paralanji, then he comes to the pasenji, then he comes to mudyama, then he vikari.

Then he knows what God is saying.

He is directly in touch with cosmic consciousness, if you want to say it that way.

But most of these, that nad had given, though the highest saint, that language through which they had received it, is called parawon [sp].

[Guruji comments] What a beautiful expression.

[translating Bapuji again]

With para language, which is the subtlest level, it is the language of truth.

There is not pollution, rather, at that level.

Your father, who is sitting on this seat, and speaking through this instrument, that which is called loudspeaker.

The same way, when Lord speaks, the saint becomes his loudspeaker.

But when you have the false things, they have tried to teach the society also.

[?] And the saint [??] the society “you have received the message from God.”

This is what we are getting here.

Bible is the memory of such a para language.

That is what is understood.

Means, that is the language of God, expressed by the saints.

In the Vedas, the oldest scriptures of India, that is also known as the language of God.

Among these saints, there are stages of their growth.

[Inaudible] is the religion of society.

We can say that the followers of such teachings can be innumerable.

But the highest masters, they are without followers.

Even though the large number of people do surround them, but the one whom you call the true follower, is very, very rare.

The purpose of this long discussion was only to teach you something about nad.

What is nad?

Where does it come from?

What is it used for?

Nad is a yoga by itself called Nada Yoga.

Through that, one can attain to the highest.

This is why, in entire world, this nad, the sound, has been given the highest importance.

In order to do the kirtan, or the praises of the Lord, or chant the name of the Lord, the sound is very important.

Through that, the entire mind enters into waves of rhythm, and becomes one pointed.

The bhajan, or dhun, begins [inaudible].

It has an intoxicating effect.

And it has a deeper effect of intoxication, by keeping your eyes slightly closed, and lifted up.

There you bring [?] the sounds and the words.

Just as the dulls increases, the one pointedness increases.

It’s a very effective and easy tool for concentration.

How [inaudible] such a simple tool, or a technique.

But we do not be, remain in such a condition.

When you sit in the car, your mind begins to run with the speed of car.

Through all tantras, means all kinds of work when you come into this, then you find peace.

It is not easy to hold on to this path, this tantra.

Because for everything, for each and everything that everything that you want, you have to pay the price for it.

So if you use little bit of intellect, and even logic, there is a possibility of benefitting a lot.

The condition in which the rich society is in today is really a tough one.

But one can receive some solace and help, through understanding, through logic, through intellect.

One should not become impatient through these difficulties.

One should become patient with it.

Then only, one can find the answer to the problems, and difficulties.

I will tell you how one sister found the answer, even in a very trying situation., One sister, she was driving the car, herself.

The car had something wrong in such a lonely place, that she got afraid there was no possibility of receiving any kind of help.

This is to really [inaudible] about the repair of [inaudible].

She got off the car, and started trying different things.

At that time, a truck arrived.

Driver started honking the horn.

She was naturally, in a very difficult situation, and panicked, and in that, this man was honking the horn, over and over.

This sister tried to concentrate on the work, and started working as fast as she could.

And yet she found that this will not do the job soon.

And the driver in this truck behind her was just honking the horn.

The sister approached him, with smiling face.

“My dear brother, if you would help me, I’d really be grateful for your help.

I have some trouble with my car.

If you could help me, I would appreciate if very much.”

Because of her kind, loving words, the driver felt so good.

But he had no way that he could get by without helping her anyway, because the road was narrow and unless she moved, he could not move.

So he climbed down.

She said, “You go repair the car, and I’ll go and honk for you regularly.”

How smart she was.

She says, “You go on repairing, and your work of honking the horn, I’ll carry on.”

He was very happy.

He saw that this sister was very smart.

Do you really think that you have a smaller stock of that intellect?

You have also the piles of intellect.

So use that in everyday life.

I know one trick, of how to draw this intellect from the storehouse.

Just pray to God.

He is the one big driver of this world, universe.

But you have to pray him and say, “Show me the way, and we will play out the horn for you.”

Then you will get the answer.


Everyone sit still, and listen to this.

[Bapuji leads the satsangis in continuous om.]