201. He who meditates on God and who is desireless, is the saviour of the world. He who meditates on God is the "Muni" (sage). He is Shiva and Shiva is he. All that is visible is Shiva.

202. One who has not realized the truth is a beggar. One who has not destroyed delusion, one who has not left off the downward (worldly) path, is a beggar.

203. Those who are indifferent to honor and dishonor, enjoy bliss, true bliss which is the same as Brahmananda, i.e., at-one-ment with the God-head. If we concentrate our intellectual powers for five minutes, we feel that bliss. Those who have not realized the primoridal cause, have not realized the goal of life. Like flies falling into the flame of a burning lamp, those who have not realized the truth, are caught, in the "net of delusion". The flies repeatedly see the lamp. They repeatedly hover round the lamp and at last they fall into it and die.

204. Those who do not practice Pranayama (control of breath) have no yoga. It is impossible to draw water from a well without a rope. Those who are not free from bondage have no peace. No one can live without drinking water. Those who have annihilated the mind, are desireless. Babies are Raja-yogis till the sixth month. After the brain is developed, the same baby is Hatha-yogi. The mind in such babies is very fickle. Because the discriminating power is less in them, babies cannot distinguish between a lump of sugar and a lump of earth. Hence, such babies regard earth and sugar as the same. The fruit is always at the top of the tree. Similarly, the fruit in man is upwards. If you plant a coconut in the earth, coconuts are eventually seen at the top of the coconut tree. For every tree, the fruit is at the top.

205. The umbrella does not hold the man; all is held by the mind. when the mental moods are destroyed, all differences disappear. Such a man has no desire. He is a Sanyasi. He is a yogi. A man who has Manas wants everything. A man who has no Manas, has everything in himself. Just as in a steamer, there is all sorts of commodities, so also, a man who has conquered the mind, has the whole world in himself.

206. When a boat is sailing, everything around appears to move. So also, when mind is disappearing, everything appears to whirl round. What is experienced in sleep is not experienced in the waking state. What is experienced in the waking state is not experienced in sleep. If you place a vessel, without water, over fire, no sound is produced. In order to produce sound, water is necessary. So also, those who have no subtle discrimination, will not be benefitted. If you are bitten by a cobra in sleep, you will not die. In sleep, mind is quiescent. When there is Manas, there is everything. What is called "creation" is a mental affection. When there is thorough "introspection", there is no creation.

207. In the beginning of practice, the neophyte should diminish sleep. when practicing moderation in diet, one should not bathe in cold water. If you bathe once in four or five hours in cold water, the blood circulation in the body will not be regular. An actor in a theatre, first acts behind the curtain, then he comes out. In the beginning, there must be secrecy; afterwards, it is not necessary. If you pour water in a vessel which is already full, that water flows out. So also, when perfect peace is attained, it becomes known to all. Such a man has no desire. This peace is the supreme. Perfect peace means union with the God-head.

208. The form of God is peace. OM and peace are His forms. He is without form. He is without change. He is above discrimination. He is bliss, absolute. Like the lulling of children to sleep in the cradle, we must sleep internally with the Manas for the pillow. We must be successful in each and every test. We cannot get employment unless we succeed in the tests. Knowing to speak english but not knowing how to write, is not knowing english fully.

209. The throat place is the "Muladhara" where the serpent power (Kundalini) is originated. The heart space is the place for the throat place. The heart space is in the middle of the eye brows. "Swadhisthana" is in the brain. Ajna is triangular. What is called "Raja Yoga" is above the neck. Ajna is the locality where man attains Mukti. What is called "this world" is Jeevatma. What is called the "next world" is Paramatma. The union of these two is the space of consciousness. Chit is the mental mood. Sat is the one, indivisible.

210. Pooraka is drawing the breath up. Kumbhaka is retaining the breath. Rechaka is the exhaling of breath. Slowly from within. Many sorts of cakes are prepared from the same rice. So also, by breath, everything is accomplished. The functions are different. What is called Pranayama is all internal working. The same is Shiva Shakti in man. When this Shakti is guided to Brahma-Randhra, it is communion with God-head.

211. Shiva Shakti is oner indivisible. Shiva Shakti is salvation. Shiva Shakti is the "upward breath". Shiva Shakti is Prana-vayu. it is the Omkar; it is the Pranava. From Pranava is creation. Pranava is consciousness of the body, Omkar is soul consciousness. Omkar is like the kernel in a dry coconut. The finite becomes one with the infinite. River becomes one with the sea. The mental moods are the rivers; the indivisible Shiva Shakti is the sea. Just as paper when burnt in fire loses its individuality, the mind loses its individuality in the Atman. Five or six roads may have only one junction. We may travel by these roads either by walking or by train. The "body" is the train by which we come and go.

212. Firm posture of the body is like the station. This posture should be an easy posture. This is Raja yoga. what is Asana is seat.

213. Samadhi means controlling one's energy. Samadhi is the "upward breath". The "upward breath" is what is called the "Taraka Brahma". When the "upward breath" has become perfect, the whole world is within you. This upward breath is the same in all creatures. A Raja yogi is one who has realized the one, indivisible. He is one with God when he is talking or sitting or walking. Raja yoga is like sitting in an upper story and looking around below. "Raja yoga" is so called because it is the king of all yogas. When our intellect becomes one with God, the same is known as Raja yoga. It is all peace; it is formless, qualityless. Bliss has no characteristics whatsoever. This is known as Jeevan Mukti.

214. Creation disappears in primordial nature. Coming out from this "primordial" is called creation. Entering into it again is called destruction. When you are conscious of the body, and of nothing else, it is "creation". For Raja-yoga, there is no particular action prescribed. There is no Shiva worship. There is no particular place. All this takes place to a Raja yogi in the brain center. Salutation takes place in the brain center. If one salutes in the brain center, it reaches all.

215. Brahma hood mans realization of "oneness" within oneself. Pindanda (microcosm) is that which is visible outside. Brahmanda (macrocosm) is seen inwards. This macrocosm is beyond creation. Creation is a mental condition. Atma is uncreate. Mind has fears of all sorts. All creation appears to exist only to the embodied. When the external is internalized, there is an end of all fear. I f you have gold ornaments on your body, you have fear of thieves. Those who have not such ornaments, have no cause for sorrow. They have one sightedness. Desire is in those who see with the physical eye. They see differences. Desire causes a man to work. Desirelessness is Mukti. Desirelessness for fruit is Jeevan Mukti. This is the state of an Avadhoota. This state is a subtle one. Jnyanis have the "internal sight". They have annihilated the Manas. They experience "one spirit" everywhere. They have no idea of differences. They have realized the one, indivisible. In the gross state, there aredifferences. The internal breath is notdivisible. It is indivisible; it is one.

216. The idea of grossness is all Rental. The "subtle state" is Atmaic. Jnyanis enjoy always "Yoga-nidra". They are in this state whether they are sitting or walking. Jnyanis may be compared to a tortoise. These animals project their limbs outside only when necessary; at all other times, they keep themselves inside the shell.

217. To the mail train and to the local train, the energy is the same. Time only differs. The Sanyasi is like the mail train. Sanyasi is one who sees the whole external world within himself. One who concentrates his power in the external world, is like the local train. It is difficult to get into the train; after getting into the train, there is no difficulty. One does not then think of the luggage. When we purchase a thing, sitting in the train, our attention is directed towards the train. So also, the first is discrimination; the second is sound. Whatever one may be doing, the attention should be fixed in the head. Seeing, hearing, talking are not actions in themselves; breathing through the nose is an action in reality. What is called "good action" is the downward path.

218. What is called "silence" refers to the mind, not the tongue. What is done when the Budhi and Jnyana are in communion with the Atman, is not "karma". Silence is the real locality of the mind; not of the tongue.It is by silence, yoga is accomplished. He is a yogi who has united into one both Budhi and Jnyana. One who subjects the Manas to Budhi and makes Budhi control Manas, is a yogi. What is called "the vow of silence" is another name for the Sushumna which is the junction of the Ida and Pingala. The three important nerves of the body are the Ida and the Pingala and the Sushumna.Sushumna is the seat of the Kundalini.

219. All Tatwas have one root Tatwa called "Parabrahma". When this is realized, it is called Jeevan Mukti. You must see the river at its source and not after it merges into the sea. You should see the mother root of a tree. All the trees have one mother root. So also, all have one and only one God. When you have realized all as one homogeneous, this realization is Mukti.

220. The actors in a drama, first of all, perform a trial behind the curtain and then perform it on the stage. So also, is the performance of yoga; first of all, it is secretly practiced and when it is accomplished, it gets publicity of its own accord. When you begin to learn an art, you do not have experience of it all at once. The more you practice, the better will be your experience of it.