Practices: The Path of Suddha Raja Yoga

THE SYSTEM OF PRACTICES: SUDDHA RAJA YOGA

I. Essence and Goal of Suddha Raja Yoga

The system of yoga taught by the Suddha Dharma Mandalam is called Suddha Raja Yoga. The term "Suddha" is used to differentiate this practice from Patañjali's Aṣṭāṅga Yoga, popularly known as Raja Yoga.

• Raja means Paramātman, or the supreme Universal I, which is situated in the fourth state of consciousness.
• Yoga means Sambhandha (contact) and denotes proximity to this supreme and Universal I (Paramātman).
• Thus, Suddha Raja Yoga (also known as Adhyatma Yoga) is the sacred science that leads to a direct and progressive contact with Paramātman.

The Goal of Realization

The goal of all human aspiration is the attainment of that supreme state of consciousness by realizing the Self or Ātman within ourselves.

• This realization leads to EKA BHĀVA (the concept of Unity), where the disciple understands that everything is and comes from Brahman, and therefore absolutely everything is necessary.
• This understanding coordinates one's inner and outer life, enabling the realization of human potentialities that lead to an everlasting state of peace and happiness.

II. Foundational Discipline: The Four Dharmas

The Suddha Raja Yoga method includes the practice of four fundamental Dharmas:

1. Ahimsa: Non-violence at all levels (mental and physical).
2. Satyavachana: Truthfulness.
3. Loka-Kainkarya: Selfless service to the world and all forms of life.
4. Dhyana: Meditation, an introspective practice that leads us to knowledge of the most profound aspects of human nature.

III. The Three Primary Components of Raja Yoga

The Suddha Raja Yoga discipline is comprised of three essential parts: Bhāvana, Karma, and Dhyana.

1. BHĀVANA (The Concept of Unity)

This is a mental practice that helps the student perceive the concept of unity, where everything is Brahman, everything has the same nature of Brahman, and everything that exists is necessary.

2. KARMA (Action and Discipline)

In the Suddha teachings, Karma means more than selfless service; it includes all actions that help the disciple tread the path toward Sambhandha (contact with the Divinity). It includes the following elements:

A. PRANAYAMA (Three Levels)

• Prakritti Pranayama: Deals with breathing exercises only.
• Atmya Pranayama: Combines breathing exercises with the use of mantras or Bijas (seed sounds like Om, Hrim, Srim).
• Suddha Pranayama (The Highest Form): This is exclusively mental and the most elevated manner to work with Prana (the energy of consciousness). It involves mentally collecting all dissipated thoughts and integrating them into the ONE Brahman, holding the mind in this state of Oneness (laya), and then allowing them to flow back into multiplicity.

B. MANTRAS AND GAYATRIS

The constant repetition of mantras and Gayatris is essential. Gayatris are mantric formulas that express concepts and their relations with Bijas. They are known as Yoga Vidya (the science of Yoga) and Tattwa Vidya (the science of the elements). The repetition of these mystic formulas leads the disciple to contact the essence of life, which is OM. The Pranava OM represents the most sublime and powerful sound, representing the absolute Brahman.

C. RITUALS AND CEREMONIES: LIVING SADHANA

Our sacred rituals—including Yoga Sandhya (dedicated to physical health and spiritual well-being), Full Moon ceremonies, and the worship of the Yantra of Sri Yoga Devi and Bhagavan Mitra Deva—are far more than mere symbolic observances. They are expressions of Living Sadhana: profound practices that align the practitioner with cosmic rhythms, fostering a deep, seamless integration between the human soul and the vast universe.

D. DIKSHAS (Initiations)

Dikshas are not merely symbolic ceremonies but an actual transference of power (tejas) from the Master to the disciple. Their objective is to help the disciple elevate his consciousness to higher levels of awareness and realization.

3. DHYANA (Meditation)

Dhyana in Suddha Dharma also has three levels:

• Saguna Dhyana: Meditation on something that has qualities (gunas) and form. This is typically meditation on the Divine Master or a Deity, focusing on their qualities. By reflecting on these qualities, the mind gets identified with and becomes them, like a sponge absorbing blue water.
• Nirguna Dhyana: Meditation without form. Here, the disciple meditates on his Ātman in his heart, surrendering himself to this Divine presence within.
• Suddha (Transcendent) Meditation: The disciple meditates on Brahman (God) as being Saguna (with qualities) and Nirguna (without qualities) at the same time, merging the mind with this infinite reality that is Ātma, Shakti, and Prakriti, and is everywhere.

The ultimate goal of Dhyana is the contact with the Divinity in its most transcendent aspect of Suddha Brahman, known as Suddhatman or Paramātman.

IV. Higher Levels of Training

While the above system prepares the disciple, the following higher levels of training are available whenever the spiritual master finds the disciple ready and worthy to receive them.

• The Role of Ekākshara: The practice begins with the aid of Bheejāksharas (seed sounds). Each individual Ātman has a unique letter or sound, known as its Ekākshara, which corresponds to its particular subtle matter (Akasha). Proper pronunciation of the Ekākshara sets the Ātmic vesture in vibration, raising consciousness.

1. Mātṛikā Yoga: This training is known as Poorvanga Vyāyāma (the preliminary exercise). It deals with the proper pronunciation of and meditation on the various Mātṛikās (letters of the Sanskrit alphabet). The whole course is typically spread over a period of seven years.
2. Kundalini Yoga: This consists of disciplines that vitalize the Kundalini Shakti, stimulating it to move from the base Mūlādhāra chakra through the other chakras until it reaches the Sahasrāra (the top of the head).
3. Ātma Yoga: This is the next stage, following Kundali Yoga. At this stage, the disciple is given the Swetaketu form of initiation and other Viśeṣa Dīkṣās (special initiations). The disciple then practices Kundali and Mātṛikā Yoga in the light of the new truths that have been taught to him.

This Raja Yoga discipline is the only form of Yoga practice which is made up of three parts: Karma, Dhyana and Bhavana (action, meditation and conception) and the main objective is to raise one's consciousness so that it may be in union with the supreme consciousness.