Yama Sadhana

Man has been worshipping external forces since the earliest time. This tendency developed the concepts of ghost, spirit etc.

This extrovertive faith gave rise to religion and that is why it is ritualistic.

To satisfy this faith in external forces they indulged in the sacrificing of animals.

Pu’ja’ and other ritualistic pursuits arose out of this extrovertive trend.

Human race was divided into clans and castes resulting in clannish feuds and bloodshed.

Introvertive intuitional practice is the opposite of these extrovertial pursuits.

• This inherently implies that He exists and that He is within us.

But the extrovertial tendencies alone make it impossible for one to realize it.

Just as in troubled waters you cannot visualize your reflection due to its waves, the waves of extrovertial tendencies make the realization of God within you an impossibility.

To set at rest the waves of such extrovertial expressions is possible only by realizing one’s own self with the help of disciplined conduct (Sam’yama), which is entirely introvertive in nature.

The Sa’dhakas of introvertive intuitional practice have also to engage themselves in external worldly activities. Soul inspires mind to work and it is the mind which inspires the physical body to act. Actions guided by mind under inspiration from soul are Shrama, while activity without the inspiration from soul is Parishrama. Those working with Shrama are unaffected by extrovertial tendencies. Those who have mastered this are Shraman’a. Their Dharma is introvertive and that alone is Dharma. They are inspired by A’nanda and are A’nanda Ma’rgiis. A’nanda Ma’rga alone is Dharma; there is no other Dharma.

Disciplined conduct (Sam’yama) is essential for introvertive intuitional practice. One has to discipline oneself in relation to external environments as well as against one’s own extrovertial expressed sentiments (Pravrtti). The former is Yama and the latter Niyama. The root verb Yama' is common to both and it means to control. The word Yantra’ (machine) is derived from the same rootverb `Yam’ and means a machine which works under control and is capable of output. Controlled contact with others is Yama and conduct relating to self for purification is Niyama.

CHAPTER 1: YAMA SADHANA

Yama, in Samskrta, means that which controls.

All worldly actions, such as creation, destruction, etc. are said to be controlled by Yamara’ja ‑ a mythological deity. Yam’‑trae+d’a = Yantra. Because of its especial figure and design, the Yantra renders especial type of service. Hammers and scissors because of their especial figures render specific services. In physical and mental spheres too, their especial services are available.

This human body is also a Yantra because it gives an especial type of out‑turn which is not available from animal bodies. An elephant has a different type of body. That is also a Yantra because that renders another type of service which the human body cannot provide. That is why the human body is looked upon as a divine Yantra. A Yantra is one with the help of which a particular substance is created.

In human psychic level too, mind takes a form which is known as Ma’nasa Yantra. This Yantra also exercises control in specific manners. This Ma’nasa Yantra is formed according to Sam’ska’ras, according to past actions. Due to varying Sam’ska’ras, Deha Yantras (Physical bodies) differ. This difference is much more evident in the case of psychic Yantras.

U’rdhva Trikon’a (of our Pratiika) symbolizes the human mind in its relation to physical energies and Adhah Trikon’a symbolizes the mind in its relation to the Prajina’. The latter one guides all the subtler energies of human beings. The more the adjustment between these two triangles, i.e. the more the adjustment with this entire figure (Bhaeravii Cakra), the more one will be able to utilize one’s mental potentialities.

You know, there are Kaos’ikii, Bhaeravii and Bhava’nii Shaktis. Bhaeravii Shakti generally determines the relation between the spiritual stratum and physical stratum. The Kaos’ikii is the causal matrix i.e. the trivalent and the A’dya’ Shakti and then the physical world is created with all its objects and vibrations which are physical. The Bhaeravii Shakti establishes the relation between the causal matrix and the physical vibrations and that is why this Cakra is called Bhaeravii Cakra. It is Bhaeravii Cakra, which is instrumental for elevating, guiding and inspiring the mind in all possible ways towards the higher stratum. In practical Tantra, the mind gets inspiration always from Bhaeravii Cakra. This is why the Sa’dhakas, to get inspiration from this Cakra, seat themselves in the same while doing Sa’dhana’ in a burial ground. This is the method. Sitting in this Cakra they attain and imbibe the ideation which this Cakra carries. This Cakra also controls the mind just as the structure of the physical body controls the physical activities.

The Yantra or the machine, the very property of which is to control, is derived from the root verb `Yam’ (to control) and has external expression also.

Man is distinguished by his Karma (actions).

His psychic activities, thoughts and ideas are also known by the nature of his actions.

His external actions will also reflect his ideas and thoughts. If one is a Sa’dhu (saint) internally, it cannot remain hidden. It is bound to be expressed externally also.

Yama Sa’dhana’ cannot be kept concealed internally, it will be expressed externally.

Its abode is internal but its expression is external. It is intro‑extroversal because it has its external expression, though its inspiration lies within. It is a happy link between the inner world and the outer world.

So Sa’dhana’ begins with Yama because it establishes the relationship of the inner world with the outer world.

Yama has external expressions. But its abode is internal.

The outer expression of Yama Sadhana needs internal preparation.

Man’s external activity is controlled by his mind which again is guided by certain principles.

In absence of these, confusion arises in the mind as to what to do and what not to do.

One has to win over this confusion, and that which accomplishes such a psychic state is known as Yantra in Tantra.

Yama is a bigger Yantra (machine) having certain Upayantras ‑ smaller parts in it.

All these parts constitute the Yantra (Yama). In a particular state a machine will work in a particular way.

Yama has 5 Upayantras.

Your internal entity comes in contact with external objects. Under such circumstances, actions performed by your body or mind are fully controlled by these five Upayantras.