I · The System
The System of Practices:
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 — the supreme Universal I, situated in the fourth state of consciousness.
- Yoga Means Sambhandha (contact) — denotes proximity to this supreme and Universal I (Paramātman).
- Suddha Raja Yoga Also known as Adhyatma Yoga — the sacred science that leads to a direct and progressive contact with Paramātman.
I · The Goal
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.
The Three-Part Synthesis
This Raja Yoga discipline is the only form of Yoga practice made up of three parts: Karma, Dhyana and Bhavana — action, meditation, and conception — with the main objective of raising one's consciousness into union with the supreme consciousness.
II · Foundational Discipline
The Four Dharmas
The Suddha Raja Yoga method includes the practice of four fundamental Dharmas — the ethical and spiritual foundations upon which all further practice rests.
I
Ahimsa
Non-Violence
Non-violence at all levels — mental and physical. The cultivation of compassion and harmlessness toward all living beings as expressions of the one Brahman.
II
Satyavachana
Truthfulness
The alignment of thought, word, and action with Truth — recognizing that Satya is one of the highest and most direct expressions of Brahman in human conduct.
III
Loka-Kainkarya
Selfless Service
Selfless service to the world and all forms of life — understanding that the One Life pervades every form, and that service to any being is service to the Divine.
IV
Dhyana
Meditation
An introspective practice that leads the aspirant to knowledge of the most profound aspects of human nature — the direct inward path to Paramātman.
III · The Three Primary Components
Bhāvana · Karma · Dhyana
The Suddha Raja Yoga discipline is comprised of three essential parts. Each prepares the disciple at a different level — mental conception, disciplined action, and direct contemplation.
Component One
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. It is the constant cultivation of the unitary vision — Eka Bhāva — that underlies and pervades all other practices.
Component Two
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 four elements:
A · Pranayama — Three Levels
Level One
Prakritti Pranayama
Deals with breathing exercises only — the foundational regulation of the breath as the vehicle for Prana.
Level Two
Atmya Pranayama
Combines breathing exercises with the use of mantras or Bijas (seed sounds such as Om, Hrim, Srim) — integrating sound and breath.
Level Three · The Highest Form
Suddha Pranayama
Exclusively mental — 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 — the absolute Brahman.
C · Rituals and Ceremonies: Living Sadhana
Our sacred rituals 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.
- Yoga Sandhya — dedicated to physical health and spiritual well-being.
- Full Moon Ceremonies — aligning the practitioner with cosmic and lunar rhythms each month.
- Worship of the Yantra of Sri Yoga Devi and Bhagavan Mitra Deva — sacred geometric instruments of invocation and consecration.
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 — a living transmission of spiritual force across the lineage of Masters.
Component Three
Dhyana — Meditation
Dhyana in Suddha Dharma has three progressive levels, each bringing the disciple into closer and more intimate contact with the Divine. The ultimate goal of Dhyana is contact with the Divinity in its most transcendent aspect of Suddha Brahman, known as Suddhatman or Paramātman.
Level One
Saguna Dhyana
Meditation with Form
Meditation on something that has qualities (gunas) and form — typically 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.
Level Two
Nirguna Dhyana
Meditation without Form
The disciple meditates on his Ātman in his heart, surrendering himself to this Divine presence within — beyond attributes, beyond form, in the pure light of inner awareness.
Level Three · The Transcendent
Suddha Dhyana
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.
IV · Advanced Practice
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
Bheejāksharas — Seed Sounds
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.
Mātṛikā Yoga
Poorvanga Vyāyāma — The Preliminary Exercise
This training deals with the proper pronunciation of and meditation on the various Mātṛikās (letters of the Sanskrit alphabet). Each letter corresponds to a specific vibration of subtle matter and consciousness. The whole course is typically spread over a period of seven years.
Kundalini Yoga
The Ascent of the Serpent Fire
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 crown centre at the top of the head — achieving the union of individual and cosmic consciousness.
Ātma Yoga
Viśeṣa Dīkṣās — Special Initiations
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 practises Kundali and Mātṛikā Yoga in the light of the new truths that have been taught to him — integrating all previous training into a unified ascent toward Paramātman.
Further Study