YOGALife I Summer 2010 - Sivananda Yoga

“Brahman is Light of Lights. He is Selfluminous.
He is Supreme Light (Param
Jyoti). He is Infinite Light (Ananta Jyoti).
He is an embodiment of Light (Jyoti-
Swaroopa). By His Light all these shine.”
– Brahmarahasya Upanishad, Mantra 2
As the tratak practice progresses, the light which
is initially perceived on the forehead while the eyes are
closed, spreads and expands until it eventually envelopes
the entire body. The candlelight – the object light –
becomes the subject. There is no more difference
between candle, candlelight and light; there is simply light.
When the object of the meditation is, for example,
peace, the process is the same, although it is more
difficult because peace is not a concrete object.
Therefore, meditation on peace or another abstract
concept includes focussing on the breath and a mantra.
In this meditation, slow, rhythmic breathing reduces the
speed of the thoughts, which are then saturated by the
sound of the mantra until no other sound exists. The
inner dialogue ceases and one is at peace with the inner
and the outer world. The sound itself is peace. The
object mantra becomes the subject and spreads. For this
to take place, regular practice is necessary.
Light, positive, sattvic or pure thoughts are calm and
can be more easily transcended. Rajasic (extrovert) or
tamasic (dull) thoughts like anger, jealousy and greed are
difficult to control. The question, then, is how to purify
the thoughts and experience positive thinking. How can
I reach a level in which I am pure and sattvic and have
a lighter mind?
The three sheaths of our subtle body – which are
marked by the three components of mind, emotions and
actions – must be exercised and purified. For this, the
scriptures define three classic paths: Karma Yoga (selfless
action), Bhakti Yoga (devotion) and Jnana Yoga (wisdom).
Raja Yoga, which Pantanjali presents as the psycho -
logical aspect, was added later and is referred to as the
fourth path. Together these paths constitute the synthesis
of yoga. The meditation instructions of the Upanishads
insist upon the necessity of integrating all human aspects
in the process of meditation: the head or thinking, the
heart or emotions and the hands or action.
Without integral development a person may have a
strong intellect yet remain emotionally weak. Often the
student approaches a system with preconceived notions,
thinking he already knows everything, has experienced
just about everything and always has an answer. The ego
is very big, doesn’t listen at all and doesn’t ask, because
it thinks it already knows everything. Then there is the
aspirant who appears to be humble or even submissive;
upon closer examination the person is actually quite
tamasic. Few aspirants are balanced enough to start
directly on the path of the Upanishads.
The first step to limit or remove diverse impurities,
fluctuations and deceptions of the mind, is the practice
of karma yoga. In the Bhagavad Gita, this is described
as inaction in action; acting without identifying with the
action, acting not of one’s own will, but simply because
the situation calls for a certain action. This attitude is the
opposite of rajasic motivations such as to earn more
money, become famous, pursue a career or to put oneself
above others. Selfless action unites, develops a stable
personality and supports meditation.
Through karma yoga the practitioner begins to
perceive the sensitivities of others. A characteristic of
depressed or worried people is that their thoughts are all
about themselves. With karma yoga, one soon recognizes
the difficulties of other people and one´s own problems
are put into perspective; one becomes more humble and
concentration improves. Swami Sivananda was, and is,
very famous for propounding selfless service as part of
the synthesis of yoga. In his ashram, everyone had to do
everything. The caste system didn’t apply; someone from
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