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The method I have adopted in the book is first to enunciate a proposition in Sanskrit terms of the Oriental sages, and then to explain it by reference to the holy. The Holy Science book download (PDF) Written by Swami Sri Yukteswar Giri in under the title Kaivalya Darsanam. Sri Yukteswar states that he wrote. Lovers of Sri Yukteswar's galactic book find here a free download of the original edition of The Holy Science (PDF 7 MB), published privately in Kidderpore .
Entering a state of true illumination, nirbikalpa samadhi, these saints have realized the Supreme Reality behind all names and forms. Their wisdom and spiritual counsel have become the scriptures of the world. These, although outwardly differing by reason of the variegated cloaks of words, are all expressions—some open and clear, others hidden or symbolic—of the same basic truths of Spirit. My gurudeva, Jnanavatar ["Incarnation of Wisdom"; from Sanskrit jnana, "wisdom," and avatara, "divine incarnation. Placing the holy texts on the spotless table of his mind, he was able to dissect them with the scalpel of intuitive reasoning, and to separate interpolations and wrong interpretations of scholars from the truths as originally given by the prophets. It is owing to Jnanavatar Swami Sri Yukteswar's unerring spiritual insight that it now becomes possible, through this book, to establish a fundamental harmony between the difficult biblical book, Revelation, and the Sankhya philosophy of India.
By the influence of these five troubles-Ignorance, Egoism, Attachment, Aversion, and Tenacity to the material creation-man is induced to involve himself in egoistic works and in consequence he suffers. GlI rt i p. Ultimate aim of the heart.
With man the cessation of all suffering is Artha, the Irear t's irnrn ed iate aim. The complete extirpation of all these sufferings so that their recurrence becomes irrrposs ible, is Paramartha, the ultirnate goal.
Ananda, bliss, is the contentment of heart attained by the ways and means suggested by the Savior, the Sat-Guru.. Chit, true consciousness, brings about the complete destruction of all troubles and the rise of all virtues. All desires being fulfIlled, and all miseries re.. The real necessities.. These three are the real necessities of the human heart and have nothing to do with anything outside his Self.
T'hey are essential properties of his own nature, as explained in the previous chapter. How man attains Bliss. When man becomes fortunate in securing the favor of any divine personage, Sat-Guru. How Consciousness appears. With his heart thus contented, man becomes able to fix his attention upon anything he chooses and can comprehend all its aspects.
So Chit, Consciousness of all the modifications of Nature up to its first and primal manifestation, the Word Amen, Aum ,. Arid being absorbed in the str-eam thereof, man becomes baptized and begins to r e pe nt and r et u r n towar-d his Divinity, the Eternal Father, whence he had fallen. See Revelation 2: How Existence is realized. Man, being coriscious of his own real position and of the nature of this creation of Darkness, Maya, becornes possessed of absolute power over it, and gradllally withdraws all the developrncnts of Ignorance.
In this way, freed from the control of this creation of Darkness, he cornpr ehe nds his own Self as Indestructible and Ever-Existing Real Substance.
So Sat, the Existence of Self, corues to light. How main object of the heart is attain. All the necessities of the heart-Sat, Existence; Chit, Consciousness; and Ananda, Bliss-having been attained, Ignorance, the mothe r of evils, becomes emaciated and consequently all troubles of this material world, which are the sources of all sorts of sufferings, cease forever.
Thus the u ltirna te aim of the heart is effected. All fulfIllments of his nature attained, Inan is not: This state is Kaivalya, oneness.. How tnan fl. In this state, all the necessities having been. Entering the k. In this state rn ari comprehends his Self as a fragruent of the Universal Holy Spirit, and, abandoning the vain idea of his separate existence, unities hirnself wi t h the Eternal Spirit; that is, becomes one and the same with God the Father.
This rrn ificar io n of Self with God is Kaivalya, wb. See John Yajna, sacrifi. Penance is patience or evellDlindedness in all conditions equanimity amidst the essential dualities of Maya; cold and heat, pain and pleasure, etc.
Swadhyaya consists of reading or hearing spiritual truth, pondering it, and forming a deftnite con Meditation on Pranava, the divine sound of Aum, is the only way to Bralunan Spirit , salvation. Patience, faith, and holy work explained. Tapas is religious mortification or patience both in enjoyments and in sufferings.
Swadhyaya is sravana, study, with manana, deep attention, and thereby nididhyasana, forrrring of an idea of the true faith about Self; that is, what I am, whence I came, where I shall go, what I have come for, and other. Brahmanidhana is the baptism or merging of Self in the strearn of the Holy SOU11d Pranaoa, Aurn , which is the holy work performed to attain salvation and the only way by which man can return to his Divinity, the Eternal Father, whence he has fallen.
Aum is heard through cultivation of Sraddha heart's natural love , Virya moral courage , Smriti memory of one's divinity , and Samadhi true concentration.. How the Holy Sound manifests. This Holy Sound Pranava Sabda manifests spontaneously through culture of Sraddha, the energetic tendency of the heart's natural love; Virya, moral courage; Smriti, true conception; and Samadhi, true concentration.
The virtue of Love. The heart's natural love is the principal requisite to attain a holy life. When this. It thereby makes man perfectly healthy in body and mind, and enables him to understand properly the guidance of Nature. When this love becomes developed inman it makes him able to understand the real position of his own Self as well as of others surrounding h im ,.
With the help of this developed love, man becomes fortunate in gaining the Godlike company of the divine personages and is saved forever. Without this love, man cannot live in the n a. He can never find any peace whatever, and his life becomes a burden. Hence the culture of this love, the heavenly gift, is the principal requisite for the attainment of holy salvation; it is impossible for man to advance a step toward the same without it.
Moral courage Virya arises Fr-orn Sraddha, directing one's love toward the guru, and from affectionately following his instructions. Those who remove our troubles, dispel our doubts, and bestow peace are true teachers.
They perform a Godlike work. Their opposites those who increase our doubts and difficulties are harmful to us and should be avoided like poison. As explained in the previous chapter, this creation is substantially nothing but a mere icieaplay of Nature on the only Real Substance, God, the Eternal Father, who is Guru-the Supreme -in this universe.
All rhings of this creation are therefore no other substance than this Guru, the Supreme Father, God Himself, perceived in pillr-. Out of this creation, the object that relieves us of our rniseries and doubts and administers peace to us, whether animate or irranirnate, and however insigriificant the same may be, is entitled to our utrnost respect.
Even if it be regarded by others as an object of vilest contempt, it should be accepted as Sat Savior and its company as Godlike.
That which produces opposite results, destroying our peace, throwing us into doubts, and creating our miseries, should be considered Asat, the bane of all good, and should be avoided as such. The Indian sages have a saying:. Some consider the deities to exist in water i. Moral courage Virya arises from Sraddha, di.. As explained in the previous chapter, this creation is substantially nothing but a mere ideaplay of Nature on the only Real Substance, God, the Eternal Father, who is Guru-the Supreme -in this universe.
All things of this creation are therefore no other substance than this Guru, the Supreme Father, God Himself, perceived in plur-. Out of this creation, the object that relieves us of our miseries and doubts and administers peace to us, whether animate or inanimate, and however insignificant the same may be, is entitled to our utmost respect.
Even if it be regarded by others as an object of vilest contempt, it should be accepted as Sat Savior and its company as C: T'Irus, in general, people think that illness is a dire calamity; and as water, when properly administered, tends to remove illness, ignorant men may choose for their Divinity water itself. Philosophers, being able to comprehend the internal electrical Light that shines within t. They then accept this Light as their Divinity or Savior. Ignorant people in their blind faith would accept a piece of wood or stone as their Savior or Divinity in the external creation, for which their heart's natural love will develop till by its energetic tendency it will relieve them of all exciting causes, cool their system down to a normal state, and invigorate their vital powers.
The adepts, on the other hand, having full control over the whole material world, fmd their Divinity or Savior in Self and not outside in the external world. Regard the Guru with deep love.
To keep company with the Guru is not only to be in his physical presence as this is sometimes impossible , but mainly means to keep him in our hearts and to be one with him in principle and to attune ourselves with him. By so do ing, when man becomes able to conceive the sublime status of his divine brothers, he may be fortunate in remaining in their company and in securing help from anyone of them whom he may choose as his Spiritual Preceptor, SatGuru, the Savior.
Thus, to resume, Virya or moral courage can be obtained by the culture of Sraddha, that is, by devoting one's natural love to his Preceptor, by being always in his cotnpany in the internal sense already explained , and by following with affection his holy instructions as they are freely and spontaneously given. Of ij I ct: Moral courage is strengthened by observance of Yama morality or self-control and Niyama religious rules. Niyama means purity of body and mind, contentment in all circumstances, and obedience following the instructions of the guru.
Firmness of moral courage can be attained by the culture of Yama, the religious forbearances: What is natural living? To understand what natural living is, it will be necessary to dis tinguish it from what is unnatural.
Living depends upon the selection of 1 food, 2 dwelling, and 3 company. To live naturally, the lower animals can select these for themselves by the hel p of their instincts and the natural sentinels placed at the sensory entrances-i--the organs of sight, hearing, touch, smell, and taste.
With men in general, however, these organs are so much perverted by. To understand, therefore, what our natural needs are, we ought to depend upon observation, experiment, and reason. What is natural food for Dlan? First, to select our natural food, our observation should be directed to the fo rrrratiori of the organs that aid in digestion and nutrition, the teeth and digestive canal; to the natural tendency of the organs of sense which guide animals to their food; and to the nourishment of the young.
Observation of teeth. By observation of the teeth we fmd that in carnivorous animals the incisors are little developed, but the canines are of striking length, smooth and pointed, to seize the prey.
The molars also are pointed; these points, however, do not meet, but fit closely side by side to separate the muscular fibers. III the herbivorous animals the incisors are strikingly developed, the canines are stunted though occasionally developed into weapons, as in elephants , the molars are broad-topped and furnished with enamel on the sides only.
In the frugivorous all the teeth are of nearly the same height; the canines are little projected, conical, and blunt obviously not intended for seizing prey but for exertion of strength. The molars are broad-topped and furnished at the top with enamel folds to prevent waste caused by their. In omnivorous animals such as bears, on the other hand, the incisors resemble those of the herbivorous, the canines are like those of the carnivorous, and the molars are both pointed arid broad-topped to serve a twofold purpose.
Now if we observe the formation of the teeth in man we find that they do not resemble those of the carnivorous, neither do they resemble the teeth of the herbivorous or the omnivorous. They do resemble, exactly, those of the frugivorous animals. Observation of the digestive canal. By observation of the digestive canal we frrrd that the bowels of carnivorous animals are 3 to 5 tirries the length of their body, measuring from the mouth to the anus; and their stomach is almost spherical.
The bowels of the herbivorous are 20 to 28 times the length of their body and their stomach is more extended and of compound build. But the bowels of the frugivorous animals are 10 to 12 times the length of their body; their stomach is somewhat broader than that of the carnivorous and has a continuation in the duodenum serving the purpose of a second stomach.
The fruitarian diet referred to by Swami Sri Yukteswarji includes vegetables, nuts, and grains. Publisher's N ote. Observation of organs of sense.. By observation of the natural tendency of the organs of sensethe guideposts for determining what is nutritious -by which all anirnals are directed to their food, we frn d that when the carnivorous animal frnds prey, he b eoorrres so much delighted that his eyes begin to sparkle; he boldly seizes the prey and greedily laps the jetting blood.
On the contrary, the herbivorous animal refuses even his natural food, leaving it untouched, if it is sprinkled with a little blood. His senses of smell and sight lead him to select grasses and other herbs for his food, which he tastes with delight.
Similarly with the frugivorous animals, we firrd that their senses always direct them to fruits of the trees and freld ,. In men of all races we fmcl that their senses of smell, sound, and sight never lead them to slaughter animals; on the contrary they cannot bear even the sight of such killings.
Slaughterhouses are always recommended to be removed far from the towns; men often pass strict ordinances forbidding the trncovcrecl transportation of flesh meats. Can flesh then be considered the natural food of man, when both his eyes and his nose are so much against it, unless deceived by flavors of spices, salt, and sugar? On the other. It may also be rroricecl that various grains and roots possess an agreeable odor and taste, though faint, even when unprepared.
Thus again, we are led to infer from these observations that man was intended to be a frugivorous ani-. By observation of the nourishment of the young we find that milk is undoubtedly the food of the newborn babe. Abundant milk is not su pplied in the breasts of the mother if she does not take fruits, grains, and vegetables as her natural food. Cause of disease. Hence from these observations the only conclusion that can reasonably be drawn is that various grains, fruits, roots, andfor beverage-milk, and pure water openly exposed to air and sun are decidedly the best natural food for man.
These, being congenial to the system when taken according to the power of the digestive organs, well chewed and mixed with saliva, are always easily assimilated. Other foods are unnatural to man and being uncongenial to the system are necessarily foreign to it; when they enter the stomach, they are not properly assimilated.
Mixed with. When they cannot find their way out, they subside in tissue crevices by the law of gravitation; and, being fermented, produce diseases, mental and physical, and ultimately lead to premature death.
Children's development. Experirnent also proves that the nonirritant diet natural to the vegetariarl is, almost without exception, admirably suited to children's development, both physical and mental. Their minds, understanding, will, the principal faculties, temper, and general disposition are also properly developed.
Natural living calms passions. We firid that when extraordinary means such as excessive fasting, scourging, or monastic confrneme nt are resorted to for the purpose of suppressing the sexual passions, these means seldom produce the desired effect. Experiment shows, however, that man can easily overcome these passions, the archenemy of morality, by natural living on a nonirritant diet, above referred to; thereby men gain a calmness of mind which every psychologist knows is the most favorable to mental activity and to a clear understanding, as well as to a judicial way of thinking.
Sexual desire. Something more should be said here about the natural instinct of propagation, which is, next to the instinct of self-preservation, the strongest in the animal body.
In the sexual desire everyone has a very accurate thermometer to indicate the condition of his health. This desire is forced from its normal state by the irritation of nerves that results from the pressure of foreign matter accumulated in the system, which pressure is exerted on the sexual apparatus and is at frrst manifested by an increased sexual desire followed by a gradual decrease of potency.
This sexual desire in its normal state ma. Here again experiment shows that this desire, like all other desires, is always normal in individuals who lead a natural life as mentioned. The root of the tree of life. The sexual organ -the junction of important nerve extr ernities , particularly of the sympathetic and spinal nerves the principal nerves of the abdo me n wh ich , through their connection with the brain, are capable of enlivening the whole systern-is in a sense the root of the tree of life.
Man wellinstructed in the proper use of sex can keep his body and mind in proper health and can live a pleasant life throughout. Thus blincled. It is clear therefore that man, not knowing the truth about the dangers of rrristrse of the sexual povver, and being corn pclled to wrong practices by the nervous irritation resulting from u n natural living, suffers troublesome diseases in life and u.
Dwelling place of man. Seco ndly, about our dwelling place. The fresh atmosphere of the mouritainrop, or of the field or garden, or of a dry place under trees covering a large plot of land and freely ventilated with fresh air is tile proper dwelling place for man according to Nature. The company we should keep. And thirdly, as to the com pany we should keep.
Here also, if we listen to the dictates of our conscience arid consult our natural liking, we will at once fmd that we favor those persons whose magnetism affects us. By keeping the cOITlpany of Sat the Savior we are enabled to enjoy perfect health, physical anel m erit. If on the ot. Necessity of natural living and purity..
JI r'lf".: The eight bondages or snares are hatred, shame, fear, grief, condemnation, race prejudice, pride of family, and smugness. Thus one becomes fit to practice Asana, Pranayanla, and Pratyahara; and to enjoy the householder's life by fulfIlling all one's desires and so getting rid of them. The eight m. Fir mrre ss of moral courage, when attained, rernoves all the obstacles in the way of salvation.
These obstacles are of eight sorts-hatred, shame, fear, grief, condemnation, race prejudice, pride of pedigree, and a riar row sense of respectability-which eight are the mean nesses of the human heart. Awakening rnagriarrim ity of the heart. By the removal of these eight obstacles, Viratuiani or Mahattwarn rrragn anirnitv of the heart carnes in,. T'hese practices enable mn n to satisfy his heart by enjoying the objects of t.
Value of Pranayama. Man can put the voluntary nerves into action whenever he likes, and can give t. When all of these voluntary nerves require rest he sleeps riatu ra lly, arid by t hi s sleep the voluntary n e rve s, being refreshed, can work again with full vigor. Mart's invol'untary ne rves, however, irrespective of his will, are working continuously of t hernse lves frorn his birth.
As he has no control over t. When these nerves become fatigued they also want rest and naturally fall asleep. T'his sleep of the involuntary nerves is called Maha'nidra, the great sleep, or death. When this takes place, the circulation, respiration, and other vital functions being stopped, the material body naturally begins to decay. After a while, when this great sleep Mahanidra is over, man awakes, with all his desires, and is reborn in a new physical body for the accomplishment of his various yearnings.
In this way marl binds himself to life and death and fails to achieve fmal salvation. After such rest by Praruuy ama the involuntary rie rve s beCe refreshed and work with newly replenished life.
As after sleep, when rest has been taken by the voluntary rie rve s , man requires no help to awaken natur ally; so after death also, when man has enjoyed a full rest, he awakens naturally to life ill a new body on earth.
If man can "die," that is, consciously put his entire nervous systerrl, voluntary arid involuntary, to rest each day by practice of Pranayama, his whole physical system works with great vigor. Life and death Ce uricler the control of the yogi who perseveres in the practice of Pranayama. In that way he saves his body frorn the premature decay that overtakes most rneri, and can rerriain as long as he wishes in his present physical form, thus having time to work out his karma in one body and to fulfill and so get rid of all the various desires of his heart.
Firially purified, he is no longer required to come again into this world under the influence of Maya, Darkness, or to suffer the "second death.
He that ouercometh. Necessity of Pratyahara. Mall enjoys a thing when he so desires.. At the tirne of the enjoyment, however, ifhe directs his organs of sense, through which he enjoys, toward the object of his desire, he can never be satisfied, and his desires iricrcase in do'uble force.
On the contrary, if he can direct his organs of sense iriwarrl toward his Self, at that tirne he can satisfy his heart irnrncd iarelv, So the. Man rn ust reincarnate again and again until all his earthly longings are wor k ed out and he is free from all desires. Necessity of Asana.
Man cannot feel or even think pr'ope'rly when his mirrd is not in a pleasant state; and the different parts of the Irurna n bo-dy are so hartnoniously arranged that if even any minutest part of it be hurt a little, the who le system becomes disturbed.
So to co m p t-e lre n d a thing, that is, to feel a thing by the heart clearly, the practice of the aforesaid Asana, the steadv and pleasant posture, is necessary. Hence arises Samyama "restraint" or overcoming the egoistic self , by which one experiences the Aum vibration that reveals God. Smriti, the true conception. Man, when expert in the above-rne ntioried practices, becomes able t o conceive or feel all things of this creation by his heart.
Samadhi, true concentration. Fixing att. Pranava Sabda. When rna n directs all his organs of sense toward their COIrl- n center, the sensorium or Susliumnoduiara, tb. Samyama, the concentration of the self. T'h is concentr-ation of the self is called Samyama. Bhakti Yoga or baptism, the second birth of man.
By this Samyama or concentration of self on the sensorium, man becomes baptized or absorbed in the holy stream of the Divine Sound. This baptism is called Bhakti Yoga. In this state rnari repents; that is, turning from this gross material creation of Darkness, Maya, he climbs back toward his Divinity, the Eternal Father, whence he had fallen, and passing through the sensorium, the door, enters into an internal sphere, Bhuuarloka. This entrance into the internal world is the second birth of man.
In this state man becomes Devata, a divine being. Five states of human heart. By these different states of the heart rnan is classified, and his evolutionary status deterIuined.
Gfi P "I: In the dark state of the heart, man harbors misconceptions about everything. This state is a result of Avidya, Ignorance, and produces a Sudra a man of the lowest caste. He can grasp only ideas of the physical world. This state of mind is prevalent in Kali Yuga, the Dark Age of a cycle.
The dark heart. In the dark state of the heart man misco nceives: However, this is contrary to the truth, as has been explained before, and is nothing but the effect of Ignorance, Avidya.
Sudra or servant class. In this state man is called Stulra, or belonging to the servant class, because his natural duty then is to serve the higher class. Kali Yuga, the dark cycle.. Passing beyond the first stage in Brahrna's plan, man strives for enlightenment and enters the natural Kshatriya warrior caste. He is propelled by evolutionary forces to struggle for truth.
He seeks a guru and appreciates his divine counsel. Thus a Kshatriya becom. The propelled heart. When marl becomes a little enlightened he compares his experiences relatin.
His heart then becomes propelled to learn the real nature of the universe and, strug-. Kshatriya, the military class. In this slate man is cal led Ksluuriya, o r one of the m il'it. The Aut u m. Publisher's Notl' xiu d ual and finishes one electric cycle consisting of 12, years in all ascending arc and 12, years in a rlescerid.
Developrnent of dharma, the mental virtue, is but gradual and is divided into four different stages in a period of 12, years. Dharma, the rnental virtue, is then in its first stage and is only a quarter developed; the human intellect cannot cornprehend anything beyond the gross rnat.
Dharma, the rnental virtue, is then in the second stage of d eveloprnerit and is but half corn plete; the Irurrran intellect can then comprehend the fine matters or electricities and their attributes which are the creating principles of the external world.
Dharma, the rnerital virtue, is then in the third stage; the human intellect becomes able to comprehend the divine magriet. Its Inorning twilight has just as many hundreds, and its period of evening dusk is of the same length i. In the other three ages, with their morning and evening twilights, the thousands and the hundreds decrease by one i.
That fourfold cycle comprising 12, years is called an Age of the Gods. The sum of a thousand divine ages constitutes one day of Brahma; and of the same length is its night.
In the calculation of the period of other Yugas and Yugasandhis, it is laid down that the numeral one s hotrld be deducted frorn the numbers of both thousands anel hundreds which indicate the periods of the previous Yugas and sandhis.
Frorn this rule it appears that years is the length of 'Ireta Yuga, arid years before and after are its sandhis, the periods of rnut. So years is the age of Dwapar a Yuga, with years before and after as its sandhis; a total of years.
Lastly, years is the length of Kali Yuga, wi th years before and after as its sandhis: 'a total of years. From 11, B. During the years following, XVi which the sun look to pass th. During the years next following, wh ile the sun passed thr o ugh the Descending Dwa. In more years the s u n passed through the Descenciing Kali Yuga arid reached the point in its orbit which is farthest from the grand center; the..
Aut urn n al Equ in ox was on the frrst point of Libra. T'he intellectual power of man was so much d im in ishecl that it could no longer comprehend anything beyond the gross material of creation. The per io d a rou ncl A. History indeed bears out the accuracy of these ancient calculations of the Indian rishis! From A. During the years of the Ascending Kali fuga, wh ich brings us to A. III the political world also, generally speaking, there was no peace in any kingdom.
Subsequent to this period, when the year XVIl tr an sit. About A. In Kepler discovered important laws of astr-o norn y, and Galileo produced a telescope. In Drebbelof Ho llarid invented the microscope. About Newton discoverecl the law of gravitation.
In 1 T'hornas Savery macle use of a steam engine in raising water. England uriited with Scotlancl and became a powcr fu l kingdom. Napoleon Bonaparte irirrocltrced his riew legal code into southern Europe.
America won its incle pen de nce, and marry parts of Europe wer e peaceful. With the advance of science, the world began to be covered with railways and telegraphic wires. By the help of steam engines, electric machines, and many other instruments, fine matters were brought into practical use, although their nature was not clearly understood.
Such is the great irifl ue nce of "Tirn e which governs the universe. No a11 can overcorne this influence except him who, blessed with. The position of the world in the Dwapara Sandhi era at present A.
The astr o norrier-s and astrologers who calculate the almanacs have been guided by wrong annotations of certain Sanskrit scholars such as Kulluka Bhatta of the dark age of Kali Yuga, and riow maintain that the length of Kali Yuga is , years, of which have in A. A dark prospect! The mistake crept into almanacs for the first time about B.
At that time Maharaja Yudhisthira, noticing the appearance of the dark Kali Yuga, made over his throne to his grandson, the said Raja Parikshit. Maharaja Yudhisthira, together with all the wise rneri of his court, retired to the Himalaya Mountains, the xu paradise of the world. Thus there was none in the court of Raja Parikshit who could understand the principle of correctly calculating the ages of the several Yugas. Hence, after the completion of the years of the then cur r ent Dwapara Yuga, no one dared to make the introduction of the dark Kali Yuga more manifest by beginning to calculate fr-orn its fi r st year and to put an e n d to the rrurribe.
According to this wrong method of calctrlation, therefore, the fir-st year of Kali Yuga was numbered along with the age of Dwa para Yuga. With the cornrn ericerne nt of the Ascen dirig Kali Yuga, after A. Therefore the mistake in the almanacs began to be noticed by the wise men of the time, who found that the calculations of the ancient rishis had fixed the period of one Kali Yuga at years only.
But as the intellect of these wise men was not yet suitably developed, they could rnake out only the rnistake itself. Hence according to these rne n years of Kali Yuga must be equal to , years of our earth. Deducting years the length of the last Ascending Kali Yuga from years, we get to indicate the present year of the world's entrance into the Ascending Dwapara Yuga.
The optic nerve carries Iight anel does not perform the functions of the auditory and other nerves; the auditory nerve in its turn carries s und only, without perfo rrnirig the functions of any other nerves, and so on.
T'lrus it is clear that there are five sorts of electricity, co rr-es po rrd irig' to the five properties of cosmic electricity.
Treta Yuga will comprehend the attributes of divine magnetism the next Treta Yuga will start in A. There are indeed exceptional personages now living who, having overcome the influence of Time, can grasp today what ordinary people can- XXlZ not grasp; but this book is not for those exalted ones, who require nothing of it.
In concludirig this introduction, we 11lay observe that the different planets, exercising their irifluence over the var'io'us days of the weck , have lent their names to their respective flays; si milar ly, the different constellations of stars, having influence over various moriths, have lent their rrarnes to the Hindu months.
Each of the great Yugas has much influence over the perioel of time covered by it; hence, in designating the years it is desirable that such terms should indicate to wh ich Yuga they belong. As the Yugas are calculated frorn the position of the equinox, the met.
We therefore propose to name and number the year in which this introduction has been written as Dwapara, instead of A. This method of calculation was prevalent in India till the r-eig n of Raja Vik rarnaditya, when the Samvat era was introducecl.
As tIle Yuga method of calculation rccorn mencls itself to reason, we follow it, and r-ecorn me ncl that it be followed by the public in general. Now, in this th year of Dwapara Yuga, the dark age of Kali having long since passecl, the worlei is reachirlg out for spiritual k rrowfe d g. It is one, indivisible Being.
Why God is not corn. As al1 identifies Irirnse lf wi t h his material body, composed of the aforesaid properties, he is able to comprehend by these irnper'fect organs these properties only, and not the Substance to which these properties belong.
The Eter- Swarni Sri Yuk. See He-brews 1 ancl John J faith is the substance C! Prakriti or Nature of God. T'he Alrnighry Fo rce, Sakti. How God is comprehended. As rnari is the likeness of God, directing his attention, inward he can. See Gerresis 1 The Word, Amen Aum , is the beginning of the Creation. See Revelation 3: 14; John 1: 1,3, All things uiere made by him; and uiithout liim uias not anything made that uias made Atoms the throne of Spirit the Creator. They are called en rnasse Maya, the Darkness, as they keep the Spiritual Light out of corn pr e herrsio n: arrd each of then1.
Hence the aforesaid fOUT ideas which give rise to all those confusions are rncru. Marl, so long as he icleritifres himself with his gross mate rial body, holds a position far inferior to that of the primal fourfold Atom and necessarily fails to co mp re herrd the same.
But when he raises Irimself to the level thereof, he not only comprehends this Atom, both inside and outside, but also the w ho le creation, both unmanifested and manifested i. See Revelation The individual Self, being Its manifestation, is one with It. The marrifestatiori of Premabijam Ch. Abhasa Chaitanya or Purusha; the Sons of God. See John 1 :4,5, T'his At orn , Avitiya, the Ignorance, being under t. Buddhi, the Intelligence; Manas, the Mind. Beirig thus Inagnetized, it has two poles, one of which attracts it toward the Real Substance, Sat, and the other repels it fro m the sarne.
The forrncr is called S attuia or Buddhi, the I ntelligence, which cleternlines what is 'rruth; and the latter, being a particle of Repulsion, the Ahnighty Force spirit ualized as aforesaid, produces the ideal world for enjovrneru ananda and is called Anandatwa or Manas, the Mirrd. I have written about the Christlike lives of these three great masters in my book, Autobiography of a Yogi. The Sanskrit sutras set forth in The Holy Science will shed much light on the Bhagavad-Gita as well as on other great scriptures of India.
At the request in Allahabad of the Great Preceptor Mahavatar Babaji near the end of the th year  of the present Dwapara Yuga, this exposition has been published for the benefit of the world.
The purpose of this book is to show as clearly as possible that there is an essential unity in all religions; that there is no difference in the truths inculcated by the various faiths; that there is but one method by which the world, both external and internal, has evolved; and that there is but one Goal admitted by all scriptures.
But this basic truth is one not easily comprehended. The discord existing between the different religions, and the ignorance of men, make it almost impossible to lift the veil and have a look at this grand verity. The creeds foster a spirit of hostility and dissension; ignorance widens the gulf that separates one creed from another. Only a few specially gifted persons can rise superior to the influence of their professed creeds and find absolute unanimity in the truths propagated by all great faiths.
The object of this book is to point out the harmony underlying the various religions, and to help in binding them together.
This task is indeed a herculean one, but at Allahabad I was entrusted with the mission by a holy command. Allahabad, the sacred Prayaga Tirtha, the place of confluence of the Ganges, Jamuna, and Saraswati rivers, is a site for the congregation of worldly men and of spiritual devotees at the time of Kumbha Mela.
Wordly men cannot transcend the mundane limit in which they have confined themselves; nor can spiritual devotees, having once renounced the world, deign to come down and mix themselves in its turmoil. Yet men who are wholly engrossed in earthly concerns stand in definite need of help and guidance from those holy beings who bring light to the race.