10 yoga for ego and greed management

Published bySwami Vivekananda Yoga Prakashana

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YOGA FOREGO & GREEDMANAGEMENT

Contents

Ch.no. title Page no.

1 INTRODUCTION

2 ANATOMY AND PHYSIOLOGY OF

THE VOCAL SYSTEM

3 CAUSES OF INJURY TO THE

VOCAL SYSTEM

4 VOCAL DISORDERS AND

VOICE DISORDERS

5 VOICE CULTURING

DEVELOPING MUSICAL TALENTS

6 VOICE CULTURE FOR

DEVELOPING ORATION

7 YOGA PRACTICES FOR

VOICE CULTURE

Yoga for Ego & Greed Management | 7

Yoga in Education for Total Personality Development SERIES - 9

IntRoDUCtIon

What Ego is? Ego often is cited as ostentation, arrogance, which are various forms of Ego. But how does Yoga look at Ego? We all have our mind which is called as Chitta and An-tahkarana. Antahkarana has four modifications, four func-tional dimensions: Manah, Buddhi, Smriti, Ahankara. Ahan-kara, Ego. This is the subtle form of vritti. This comes out first from our Anandamaya Kosha. For example, you have gone to a new place and after the every strenuous journey and heavy meal, you had a wonderful sleep and morning you just wake up at Five ‘O’ clock in the morning. You start thinking where am I? Then you remember yesterday I came all the way from Chennai to Hyderabad and I had come into this hotel. I am staying here. All that you remember. Earlier to that remem-brance what had happened: You just became awake, then ‘I’ came up, Aham Vritti. Then came, where am I? What am I doing? Then the memory starts coming. It is that Ahamvr-itti, that ‘I’ thought which in Yoga is called as Ego. It is a very subtle form of our mind. Out of that the Smri-ti, memory store comes into picture, then Buddhi, then Manas is formed. So in all our actions and transactions there is always the “I”. I am eating, I am talking, I am interacting, I am uri-nating, I am speaking. Everywhere is that “I”. But that “I” when it starts

8 | Yoga for Ego & Greed Management


getting attached to the lower adjuncts, then it becomes cor-rupt, it becomes dirty, it becomes constricted, it becomes more and more violent and shows up in various forms of emotions-such as Kama, Krodha, Lobha, Moha, Mada and Matsarya. Lust will turn itself into greed. Patanjali analyses the whole thing. He says first in Anandamaya Kosa you have the whole dimension. In Anandamaya Kosa it is just the “I” thought, the Ego. Then it starts coming down, constrict itself and the “I” thought is generated by Avidya, Avidya is ignorance or wrong notion. Avidya, “I” is called Asmita. Another term is Aham. From Asmita comes Raga and Dvesha. Raga is attraction and Dvesha is repulsion. By Raga and Dvesha I starts becom-ing smaller and smaller. Avidya now enters into the body, it becomes Abhinivesa. Abhinivesa is a special terminology that he uses, that means you (the Self) enter into the next body. So progressively the “I” starts identifying with lower and lower adjunct and starts becoming smaller and smaller, pettier and pettier, more and more selfish. This identification with the lower adjuncts is grossification of the ego. There is constriction that takes place. I remember an interesting thing that had happened. Once there were two persons travelling in their respective cars. They were driving in opposite directions and there was a small narrow bridge through which they had to pass. There were no stop signals at that time. Say Car No.1 was coming from one side and started entering bridge. By the time the driver reached somewhere 1/3rd, another Car No.2 was also coming there. This car was coming very fast. This was the 1/3rd distance point with respect to the first where the two cars reached, both of them stopped. The first car fellow came out of the car and said, see you had seen me entering into



the bridge much earlier and you should have stopped there. But you never stopped, you started coming very fast and you have reached here. In all good faith, please go back and that is your duty. Hence the

second fellow in Car No.2 said yes, I agree with you, I apolo-gize for my wrong. Let us be practical. I have come almost three fourth the way. Please just go back, I will move across and then we will save time. Then the first fellow says, No. Justice is justice and you have to go back and this fellow says, please be practical. Both of them came out of their cars and said you please go back, you please go back. It was going on and on. What is meant by “You go back”? That“you” is identi-fied with the car? When I say you go back, your car has to go back. This is what is called as Abhinivesa. So the Ego identi-fies itself with lower adjuncts. It identifies initially with the mind, emotions and the prana and the body, then its posses-sions that I am the car. This is called Abhinivesa. This wrong identification of this ego with its possessions is responsible for all the problems. This entire process is called Prasava. Prasava is creation. Raga and Dvesha, attraction and repul-sion bring Kama, Krodha, Lobha, Moha, Mada and Matsarya. Kama is the Lust. When it becomes very violent, it becomes Greed. Therefore it is the baby, born out of the Ego. This is called as Greed. We must understand that everything is noth-ing but this mind, called Chitta. Chitta is the terminology that



Patanjali uses. This is also called Antahkarana, inner organ. So the Antahkarana, the Chitta grossfies itself. The process of grossification, the process of focusing is the key essence for the birth of “I”. Yoga helps us to take us back and that is called Pratiprasava. The reverse of Prasava is Pratiprasava, going back. As we have come all the way down here to the gross I and we have to go backto the expanded I and that is what Yoga does. Slowing down and expansion are the two es-sential features of Yoga.



PsYCHoLoGIst’s VIeW ABoUt eGo

We will discuss the concept of greed, ego and super-ego from the Psychologists perspective from the world of Psychology. I would like to start by saying that probably the word “ego”, I have heard even a six years child saying, oh my God what an ego you have! This is a common word in everyday interaction. We are able to identify our own and others’ ego. Often we have several words being used interchangeably with many negative emotions: emotions like jealousy or in a behavior patterns like being very selfish, self centered. Even here this word comes up very easily in children, adolescents, young adults, old lay-men and everyone. The concept of character or personality is often used to explain, excuse or justify people’s action. In Psychology, several theories emerged and were challenged by other researchers in providing convincing theories of personal-ity. Today, we are talking about Id, ego and Super ego wherein we understand that this is a part of human personality. So we

will have to look into that dimension. These theories of personality came to understand human behavior and also were able to better diagnose the psy-chological illnesses. In psychological illnesses, behaviors are different and difficult. For example, let us just un-derstand that it is the total personality of a person that undergoes changes. If you have seen a 27 year old energetic



young man or a lady very busy in activities, going to office, managing work, managing home, being a very happy social be-ing and suddenly one day, you find that this person does not attend work, just wants to sit down quietly by himself or her-self, then you can discuss this as being a sign of disturbance, difficult behavior. In this context, let us understand how these structures of Id, ego and Super ego function and work. Id, Ego and Super Ego are mental structures according to the famous Psycho-analyst Sigmund Freud. Sigmund Freud spent much of his life in the centre of controversies. But he is someone who emerged as one of the best known figures in Psychology. In fact, students, who understand Psychology, consider Seg-ment Freud as Father of Psychology. Freud believed that the individual personality is the scene of a never ending battle. On the one hand there are primitive and unacceptable drives striving for expression, while on the other hand there are forc-es trying to deny or disguise these pulses. The participants in this battle are the Id, the Ego and the Super Ego. This is how it is explained. According to Freud Id is in each of us like a savage and this we have at the root of our personality. Ac-cording to Freud, people are born with two instinctual drives. Drive is the state or tension that results when a need is not met. It compels the individual to satisfy the need. One drive is arouses. This is a drive for survival like our need to eat, to drink, to be warm. Even sexual drive is something that is the basic need, the basic drive. Now there is this energy source, the Libido which propels the person to satisfy these drives. The second innate drive is the Tanatos. This is a destructive drive. It aims basically to destroy others, also self destruc-tion. Now self destruction examples need not only be suicide.



Today when we talk about self destruction, we say that person who is committing suicide is causing self destruction. But we can also talk about other behavior patterns other habits which are self destructive for example, drinking alcohol, smoking, even over eating.

According to Freud it is the unconscious desire for self de-struction that leads us to drive fast for example, to drive our car and two wheelers at dangerously fast speed, to get drunk, at parties as a habit and to smoke cigarettes like a chimney. These days young boys and girls are speeding on their bikes, in four wheelers. One needs to strongly understand that what makes us increase our speed. There is a certain thrill that comes from within that pushes these young boys, young girls to do so. This is where Id principle. The Id like a savage wants to satisfy these primitive drives in the most direct and immedi-ate way. It is not concerned with reality, logic or manners. It functions on pleasure principle, which indicates the immedi-ate satisfaction of the drives. We are not aware of these drives because Id operates at the unconscious level of our personal-ity.

Now let us understand the Ego according to Freud. Although each of us may have these primitive desires, the Id principle working within us, it is clear that we cannot actually function now in our social world only with these Id principles. I want to over eat, I want to drive rashly, all the time this will not work. We cannot do this all the time. We cannot have this free ex-pression of this savage within ourselves. Thus Freud suggest-ed that around the age of 6 months the ego develops to control



the impulses of the Id. The ego is the person’s view of physical and social reality. It tries to satisfy the Id impulses by taking into account the possibilities of reward and punishment that exist in a situation. So, the Ego principle always works on its reality principle and always works on rewards and punish-ment. I will give you an example of a girl who was brought to me because of her habitual picking things from the shopping mall. This girl went to a shopping mall and expensive cosmet-ics that were displayed which made her feel I wish I had this and that and this girl worked on her Id principles every time. She picked up one expensive cosmetic and did not pay for it. She hid it inside her purse. So this is something which she did it for the first time and she did it the second time when she found she was not punished for that, because she was not caught by the people. So this is an example of how when we work on Id principle, the ego is actually hurt or disturbed. The ego is something where we work to understand the world with calculations of the possible risks that we are taking and how we should behave.

Finally we will take one example to understand what is the Super Ego and this probably is going to explain to readers the psychological perspective of the Id, ego and Super ego and how we function in our day to day life with these principles. When we view Id as an operating principle in the desire, I want it now, the ego answers let us be realistic and get it in a way that won’t cause trouble. These two forces however must deal with the Super ego which says, think whether it right to steal. So the Super ego represents our conscious. This includes our moral values of right and wrong that are largely instilled in us



by our parents. The Super ego makes us feel guilty when we have gone the wrong way, done the wrong things. As you might imag-ine, people who are dominated by the Super ego will have upright self consciousness. They constantly ask themselves Is this right and only then they perform. These are the peo-ple who are always motivated to live according to their ideals. These examples probably give us an indication of understand-ing how children perform and act and how we can actually balance the Id, ego and Super ego. Yoga is definitely one way that can help us to balance these aspects of our personality. It has a holistic impact, no doubt. So this is a perspective and explanation of Id, ego and Super ego principles and how they operate.



eGo ACCoRDInG to YoGA

In our earlier studies we saw that ego is constriction. There is focusing and this focusing happens because of avidya, wrong notion. Avidya leads to Asmita. In Patanjali sutras Ego is called Asmita and in Vedanta Ego is called Aham, Aha-mvritti, Ahankara, the Chitta, the Smriti, the Buddhi and the Manas. Same entity Antahkarana or the Chitta and you saw that Ego can constrict itself and start manifesting in various forms. In Bhagavadgeeta Sri Krishna describes three different types in which it can manifest. A person who is not educated, he knows only to talk a little and he shows off everywhere he goes and says I am this, I am that and then like empty vessels which make more noise. The second person, he is very well educated, he is a professor, a Vidwan and he has lot of wealth, lot of power and he wants to show off everywhere. You can see arrogance in him, another form of Ego showing up. The third type, the person is educated, a lot of money, lot of wealth and he is very philanthropic, he wants to share his wealth, he

wants to give it to oth-ers and when he gives to others, he expect that his name should come. OK, I am go-ing to donate you 50 lakhs of rupees. Can you put my name on that building that



I am going to construct. That is another form of Ego and they are called Dambha, Darpa, Abhimana, various forms of Ego. Behind that is the selfishness. That is the feature of Rajas. Rajas has come. The Satva which was there has re-duced, has constricted itself and has started becoming Ra-jas. Rajogunasampannata has started coming up. The rush and speed starts coming up and then it starts showing up as Kama, Krodha, Lobha, Moha, Mada, Matsarya. Desires, Lust, Anger, Greed, Jealousy, Hatred, Infatuation all these starts showing up and that is the manifestation. The Lust becom-ing the Greed and what is the result of that. I want it, I want it and I don’t care what happens to others. Cut others, beat others, terrorize others. That is what we have seen today. Competitive world. Two industries trying to hit each other and want to cut them across. Very competitive society. What is the goal? I want to become millionaire, I want to become tril-lionaire and I want to be the most powerful. I want to become an emperor, an Alexander, Napoleon, Hitler, they all belong to that category. ‘A’ type personality we call in Psychology. What characterize them? A constricted ego. Terribly selfish ego. I want everything. I want everything. Grabbing and cut-ting others. Beating others doesn’t matter, enlivening others, everything for me. A Rajasic society. A competitive society and this has devastates the whole society. Krishna says, what is the result of this? Yatah kame….. Such persons who work with tremendous amount of inner greed and jealousy, hatred and profiled by the inner ego. Everything for me Ahankarena papanah, what is the result? Stress that is what we have seen today. The stress has become biggest challenges of the world. Stress starts increasing day by day, social unrest, di-



vorces, single parent problems, terrorism on one side, another side large number of psychosomatic and psychiatric problems, Astma, Diabetes, heart problem, migraine, cancer all have one thing in common, Stress. Stress is the one that aggravates the situation. The Yoga says to handle the ego and greed and have a solution. How to do that? Yoga goes into such depth of understanding and tells that ego is constriction. The big circle in which he was in the Satvaguna Sampannata, it starts becoming smaller, becomes smaller circle, still smaller, still smaller, becomes a small dot, constricted more and more. So ego is constriction in its all pervasiveness, it is infinite. That is the pure I and somewhere it started constricting from that big an excessive Anandamaya Kosa. It started going down becoming smallrer and smaller, Vijnanamaya Kosa then Ma-nomaya Kosa then it starts coming down to Pranamaya Kosa and Annamaya Kosa has become grossified. In the process from selflessness to start coming towards selfishness more and more selfishness and becomes so selfish that we think of only about ourselves and there is complete Abhinivesa, identi-fication with the body and we forget all other dimensions and this is responsible for all the problems that we have today in the society. The Rajapravritti, Rajasik Kama, Krodha, Lobha, Mada, Moha, Matsarya and it is that competitive society that causes all the problems and the hazards of health. What is the way out? In the process of Pratiprasava, going back to the source and it is the process of expansion on one side and an-other of slowing down. To deal with our greed which is exces-sive speed, uncontrolled speed. The greed becoming very fast. Mind gets speeded up and uncontrolled. Speed of the mind. The Rajasik society is full of speed. You want everything to



happen very fast. What should happen tomarrow, now only it should happen. In two days I should become a millionaire. When the greed devastate us what is to be done? We have to go for Pratiprasava, slowing down and expansion of aware-ness, The excessive speed of the mind should slow down. Self-ishness starts becoming selfless in the whole encounter. This is the whole process that we offer through Integrated Yoga Module that we are going to learn. I just want to share a very peculiar thing that happened. One of our friends was a very rich millionaire and in Kolkata he was running a big set of Factories and his children came up. They started taking care. They started their own new companies and the old man lost his wife, he was all alone. He was now 86 years old and at 86 years of age he said that I am going to sell all my business and everybody said, yes you are doing a right thing. He got 600 crores of rupees and everybody congratulated him and said you have done a right thing at this age. Just a few days were over , people came to know that he took a loan of a thousand crore more rupees and started a new industry altogether. Re-sult, a totally new work, recession was there, he started losing and within one year he started developing hyper tension. He started getting heart problems and one and half years he col-lapsed out of massive heart attack. What shall we say for this? This is our greed. This is our ignorance thinking that money is everything and life is meant to get only money. Money is the end of the day. Money is needed, nobody denies. But money is a means to an end. What is that end? Going back to our Swa-roopa, going back to that infinite Ananda leading a healthy life, happy life, a life full of Ananda is the key essence. This is what Yoga offers. The Integrated Yoga Module consisting of



Shuddhikarana Vyayama, Asanas, the Pranayama, Mudras, Bandhas, Kriyas and the meditation techniques help us to re-verse this process with a total understanding that Avidya has to be shattered and that is what we do in the intelligent pro-cess of Vijnanamaya Kosa Operation.



CULtURInG of eGofoR BUILDInG soCIAL HARmonY

We have already understood what is meant by Ego. In the Antahkarana we have the four vrittis, Manah, Buddhi, Smriti, Ahankara. Antahkarana is the one that manifests in these four functional modifications. We call these as four functional manifestations of mind or chitta. Ahamvritti is the one that is common to all these three things, Manah, Buddhi and Smriti. I am thinking, I am discriminating, I am remembering. The “I” is at the background of all the three things. Ahamvritti is essentially the one that comes through focusing it is constric-tion. Bhuma Sukham It is the Anandamaya Kosa in which you have the wonderful expansion. It is focusing a constriction which you call as Ego, Ahamvritti and when it grossifies fur-ther focusing, further as it shows up as various forms of Ego Abhimana, Darpa, Damba, Arrogance, the philanthropic arro-gance, arrogance that has come due to acquiring of education, the power and others or it could be an Ego in which I have nothing like an empty vessel making noise. I want to show off everywhere that I am so & so. That is the ego dimension. It is this superficial and the well calculated manifestation of ego that is the root cause for social disharmony. You are very well educated, you have the power and you are in a very good posi-tion to do all good for the society, but use that power to show your arrogance to aggrandize others deteriorate others and you want to rule over others. That is the A Type personalities, the



Napoleon, Hitler and what not. This is how the ego clutches us to deterioration to bring social unrest. Even it can show as the fanatic approach which can cause devastating wars.

It was September 11, 1893, Swami Vivekananda was talk-ing in the Parliament of Religions in the name of religion we have made the maximum number of wars and millions have been butchered and rivers of blood have flown. Is it not that every religion is meant to bring harmony, love and peace in the society? But what have you done. Let us Search our hearts, let each of the religion leaders who have joined here let them search their hearts as to what we have done in the name of religion. Can we stop this. And work to bring social harmony,cohesiveness, love and affection in the society. It is the real purpose of the human race and its existence in contrast to the animal race. Animal race fight each other, survival of the fittest is the game. But as human being should we also get into that level. It is most unfortunate if we do that. But how to bring in peace, order, harmony, love and affection? Swami Vivekananda gave the direction BE and MAKE. The individu-als, the components of our society should work to bring about transformation in themselves. To raise from the level of Tamas to Rajas and to Satva and go to the higher heights of Guna-teeta and it is here that the superficial manifestations and the gross manifestation of ego has to be handled. At the level of Rajas, it is the valor, it is the arrogance, it is the innate feeling of superiority over others and no recognition of our Bhuma Sthiti, non-recognition of that infinite nature of all of us, non-recognition of the divinity in human beings outside, non-rec-ognition of God outside, non-recognition of the consciousness



pervading everywhere in the outside, in the human being, in every animal. It is this aJ-nana that is responsi-ble for the problems of the modern society. We have started becoming small and start look-ing at the whole thing in a very limited perspective. Call it Mithya, call it Maya, call it aJnana whatever term you want to use. Call it ignorance, call it smallness, call it pettiness, call it constrictedness. It is this manifestation of that ego. That is the root cause for all the problems that we see in society and that is the character-istic of Rajas. There is confinement, there is constriction in Rajas, there is focusing. The energy is no doubt focused, but this is tremendous energy, dynamism, but it is divested like when an atom is exploded, the nucleus is exploded. You have tremendous amount of energy. Unless you channelize, unless you diffuse energy, it could be very devastating. Controlled generation of energy is necessary. Similarly ego is a power of nucleus. It is a nuclear power; the Antahkarana at that level is very subtle. It has tremendous amount of power inside and unless we use that energy in the right direction, we can-not achieve the social harmony. So diffusion of the ego and reduction of the fanaticism and expansion of our inner being are the key essence for dealing with the ego for bringing social harmony. It was great Maharshi Mahesh yogi who brought this point so vividly, wonderfully throughout the globe. Ma-



harhi’s famous example of the Transcendental meditation in which the mind reaches the deepest level of that silence of Transcendance and large number of people should practice Transcendantal meditation. Therefore there is elevation of the consciousness, elevation from the gross to the subtle, from Rajas into the Satva. Similar are the efforts of the great Ma-harshi Aravindo. He said that we should develop ourselves and move towards super human heights and not merely to the level of Satva. You must bring all that power to see that it brings harmony, love and affection in the society. That is the enlightened masters of the lore who have given us a direction. The integrated Yoga Module that we have developed to deal with the subtlest of the dimension of our Antahkarana and its manifestation as ego and ahamkara and ahamvritti to see that we go deeper and deeper to the very source Ahamvritti and purify that Ahamvritti from its grossness and to elevate to Brahmakaravritti, Aham tuning itself to that all-pervasiveness of consciousness. That is the way to build social harmony, the Yoga way. The Yoga as a way of life.



tHe RIGHt DIReCtIon

We are handling ego, one of the most difficult things to han-dle. There is a corporate ego, there is ego in CEOs, there is ego in every person. But its manifestation is different in different people. You have seen earlier how ego in its most purified form, is the ultimate reality. Ego in tune with that Brahman-da. Brahmakaravritti and the whole process of evolution and growth is towards that expansiveness. From the constriction to the expansiveness. If we are not educated right from the beginning about this, then Ego can be divested. Without our own knowledge Ego will show up and can cause all the prob-lems. To work in an organization, to act in a corporation ego is necessary. But if we have the mission and the vision of the organization, institution and the corporate sector in our mind and if we tune ourselves to the objectives of the organization or the corporate, then ego learns to expand itself. All the time our mission and our vision will be for the good of the organiza-tion to make organization great. He will give up his ego and give all the grand achievements to his subordinates, his col-leagues and when difficulties come he is prepared to take it. That is the great example.

The Space Mission in ISRO was growing when the ex-Presi-dent Abdul Kalam and his team had launched a Rocket and that launch of the Rocket was a big failure and everybody was disappointed and the journalists came pouncing on him say-ing that you have betrayed the Nation. We have spent so much



of money, wasted so much of money and they wanted to crush him. Then came Dr. Dhawan who was the Chairman of this Space Mission. He just side tracked Abdul Kalam, and said please wait, I will handle the situ-

ation. He came forward and talked to the Journalists and the Press. He told, please understand, the subtleties, the special-ties of the Space Mission. There is no country in which all launches have been 100% successful. He reeled out the whole statistics as to how there were at least five failures for a single successful launch. There were countries who use 12 – 15 tri-als, failures before they get a successful launch. Therefore they do not think that a failure of a Rocket Launch is waste of money, waste of energy. Please understand. In each fail-ure there is a thing that we learn to move towards success. This particular failure of this launch has taught us so many points. Therefore possibility of failure in the next launch is al-most 20% to 15%. All the Journalists, all the people were very happy and they applauded and understood the whole secret. Just in a few more months time there was the biggest success of our Rocket launch, Tumba and everybody was so jubilant and the journalists came and here was Dr. Dhawan pushing Abdul Kalam to the fore front, come on it is all his growth, his success and you should talk to him to get all the intrica-sies. How wonderfully he has done that, how he has solved



the most difficult jobs. Everybody was so thrilled And kalam’s name came to the forefront. This is a leader who handles his ego. The corporate ego. He has channelized for the good of the institution, organization. This needs a purity of the heart. A real dedication and commitment to the organization. The purity of the heart is the Satwik dimension in man. As all great scientists have this inner purity, hey work dealing with ego. Situations have come in which people give all the credit to others. They do not keep it for themselves.

Einstein was being felicitated and people were showering him with all the praises, appreciations and they said you have done the most fantastic thing, unraveled the mysteries of this nature. But what was his response? He said I am very thankful to all of you. I ap-preciate all your felicitations that you are giving me. But please let me confess that what I have done is a small iota in the ocean of this knowledge. In that ocean I have just picked up a small drop. Humility personified. Vidya vinayasampanne brahmane gavihastibhi, What charac-terize a man of wisdom, what characterize a man of greatest of achievement is the egolessness and he learns to surrender. He thinks that I am not the doer, he understands that there is a cosmic dimension, there is an ultimate reality. There is such a vast infinite knowledge base where what we do is such a small thing. Therefore it is this commitment and this dedi-cation to handle the ego and use that expanded ego for the good of the society, for the good of the Nation, for the good of



the whole world and humanity. It is the key essence that we have to keep in mind when we deal with our ego. Ego is a very good source of power and if only used in the right direction, we have all the good things to achieve. If we start using that power to aggrandize others and kill others and to deteriorate others, it is the worst that can be thought of. Therefore from Rajas to Satva is the key note that we have to always remem-ber. Use the power of the ego, to develop ourselves to grow.

Earlier we saw the ego of great noble Laurite professor Dr Albert Einstein. What a vinamrata, what humility, a man of the greatest achievements of all the times, full of humility. And he says what I have done is the least in fathoming the laws of this universe, theory of relativity. Who is that Jnani? How is he different from a true Scientist? A true Scientist is the one who is in search for reality. A Jnani is also a person who is in search for great reality and has fathom the higher dimensions of reality and has got established in that state of reality. He is growing higher and higher towards the higher levels of reality, higher layers of consciousness. Arjuna asked the question to Krishna, who is that Sthitaprajna that you are talking about? What is his language? How does he talk? How does he act? How does he do?

Sthitaprajnasya Ka bhasha samadhistasya KeshavaSthitadhikim prajasita

Very beautiful question, very sound question. A person who is established in that Samadhi, a person who is called as a realized soul, a person who is called as a stabilized intellect, a



stabilized jnana, what are his qualities? Significant enough, is the answer by Krishna in the most categorical terms. Two qualities. (1) Prajahati yada Kaman sarvan partha manoga-than. (2) Atman eva atmanatustaha.

Then he is called as Sthitaprajna. When? Two qualities. Ma-nogatan sarvan Kaman yada when he is able to overcome the bondage of all thoughts. The vrittis that are emerging from the Antahkarana. Not only the control over the mind, not only the control over the buddhi, not only the control over the smriti but also the Ego, the Ahamvritti. Ego drives the normal people, the attractions drive us. We are attached to the things outside in the world around us. It is this that lures us and makes the ego grosser and grosser. The ego, the arrogance and the philanthropic arrogance will all enslave us and make us more and more miserable. Therefore the two qualities of a Jnani, (1) A capacity to silence his mind. Stop all his vrittis at will. 2. Stay in that Sakshibhava, in that wonderful Brahman, con-sciousness and all the time being in that blissful awareness. These are the two qualities. When the Aham vritti gets a new dimension, acquires a new level of working, every action he does, every way by which Ahamvritti directs the other vrittis towards the good of the society, the good of the people, help-ing others, serving others. That is universal love. The great master, Swami Vivekananda said it is this universal love we have to have. How can that happen? When there is a Premab-hava inside. When there is a Bhaktibhava inside, where there is a total surrender to that ultimate reality, when there is a Atmasakshatkara that has happened inside, when there is re-alization that has taken place inside, then you can bring that



positivity. You can bring that love. You can bring that univer-sal love to everyone. He will become the highest of the sages and that is the purification of a Jnani, purification of the Ego in a Jnani and he rises beyond Tamas, Rajas and Satva to go beyond the Gunas and he becomes Gunateeta. Gunateeta of a highest order in which he does. Abhayam vaijanaka prap-tosi said Yajnavalka to Janaka who reached that highest sate of reality discharging all his responsibilities in the world still he was a Paramajnani. Yajnavalka certifies that yes, he is the supreme Jnani, a Sthitaprajna having that wonderful purified ego. That is what we all have to move towards. Let us raise ourselves from our lowest gross ego towards the subtler and purified transparent ego. To highest levels of ego manifestation that of a Jnani. The integrated yoga module that we are giving helps us to grow to these heights of highest achievements of a Jnani, a Paramajnani.



eGo AnD GReeD mAnAGement

sithilékaraëa Vyäyäma • Back stretch• Back Stretch (Sidewise)• Namaste rotation • Sit ups from Supine Posture

Breathing Practices • Hamsasana Breathing• Eka Pada Halasana Breathing Yogäsanas• Viparitakarani• Ardha Sirasana• Maricyasana• Hamsasana• Prasaritha Sarvangasana• Matsyasana Kriyäs• Kapalabhati (Left nostril)

Präëäyäma• Sétkäré• Sadanta• Näòé Çuddhi



• Namaskara with A Kara (9Times)• Namaskara with U Kara (9Times• Namaskara with M & OM Kara (9Times)

meditation• Source of ego and greed



YoGA foR eGo AnDGReeD mAnAGement

BACK STRETCH Sthiti: Dandasana• Fold the right leg and then the

left leg come into squatting posi-tion.

• Place the palms on either side of the foot.

• Take the right leg back as much as you can.

• Assume the third position of Süryanamaskar.

• Make yourself quite comfortable in this position.

PRACtICe:• Inhale. While exhaling jump up just with the support of

the palms and alternate the position of the legs i.e. stretch the left leg backward and bring the right foot between the hands.

• While exhaling repeat the same process and alternate the position of the legs again. Repeat this cycle 10 times.

BACK STRETCH – SIDEWISE• Sit squatting with the palms in between the foot, stretch the

right leg rightways. • Simultaneously bring the right leg back and stretch the left



leg.• Repeat with alternate legs.• Repeat 10 times.

SIT UP FROM SUPINE POSTURESthiti: Supine sthiti

PRACtICe

• From the lying position, inter-lock the fingers and keep the palms under the head and exhaling raise and come to sit-ting position, inhaling go back to supine position.. This is one round.

• Practice ten rounds.



NAMASTE ROTATIONStithi: TadasanaAdopt Namaskara mudra. Raise the hands.

PRACtICe:



Start rotating your hands from up to down and from down to up in clockwise and anticlockwise for 5 rounds. Make sure that your hands should be in nam-askar mudra – above the head and down while rotation, while doing sidewise hands should be separate from each other. Relax in Shitila Tadasana.

BReAtHInG PRACtICesHAMSASANA BREATHINGSthiti : Dandasana

PRACtICe :• Fold the right leg and sit

on the right heel.• Fold the left leg and sit on

both heels.• Separate the keens by

about 10 inches apart. Place the hands between the knees, fingers pointing inwards you, elbows close to each other.

• Bend the elbows, lean for-wards placing the naval in .between the elbows and place the fore head down on the floor in front of you.



• Stretch the legs backwards so that toes are on the ground.• Inhale raise the head so that the neck is in line with the

trunk. Look in front of you. Th is is Hamsasana.• While exhaling slowly bring the head down to the floor, bend

the knees and sit on heels.• Continue 5 rounds with inhaling raising the head up to

come into Hamsasana and exhaling resting the head on the ground.

EKA PADA HALASA BREATHINGSthiti : Supine Posture

PRACtICe• Inhale, raise the legs to-

gether slowly and grace-fully (without bending the knees) till it forms about 450 to the ground.

• Continue to inhale and raise the legs fur-

ther to 900 position simultaneously bring the arms down placing them next to the but-tocks.

• While exhaling raise the trunk up. Main-taining the legs par-allel to the ground,



straighten the trunk by pushing it up with the hands till the chin is well set in the suprasternal hollow. Inhale in this position.

• Exhale, bring down the toes further to touch the ground. Re-lease both hands and rest the arms straight on the ground parallel to each other with palms facing the ground.

• Inhale, raise the right leg 900, exhale slowly bring the right leg back.

• Inhale, raise the left leg 900, exhale slowly bring the left leg back.

• Continue 5 rounds with lifting of the alternate legs from this position with breath.

• Inhale, come back slowly to rest the trunk on the floor.• Now, exhale and bring down the legs to the ground.• Relax in Shavasana.

YoGAsAnAsVIPARITAKARANI KRIyASthiti: Supine Posture

PRACtICe• Raise the legs to 900, keeping the knees

straight.• Raise the buttocks and the trunk off the

ground by supporting the body with the hands at the waist to transfer the weight to the arms and elbows. Keep the elbows as close to each other as possible.

• Slowly move into the final position of



Viparitakarani by raising both legs to vertical position and maintaining the trunk at an angle of 450 to the ground.

• In the final position the weight of the body rests on the shoul-ders, neck and the elbows, the trunk is at 450 angle to the floor, the legs are straight and perpendicular to the floor. Note that the chin should not press against the chest.

• Close the eyes and feel comfortable.• Focus the awareness on the perineum i.e., the area between

the anus and the genitals.• Now slowly in a rolling motion, pull the buttocks inwards.• Then contract the anal sphincter muscles and pull the anus

inwards and upwards.• Hold it as long as possible with normal breathing.• Release the bandha and then retrace the steps to come down

to the supine sthiti and rest in Ùavásana for a while.

Note• Apart from Mülabandha the following practices can also be

done in the final position of Viparètakaraïi such as Deep abdominal breathing or Kapálabháti or Aúvini Mudrá.

• Mülabandha can also be performed with antarkumbhaka (holding the breath after inhalation).

• Practice a few rounds.• Asvini Mudrá, in fact, is a good preparatory practice for Mûla-

bandha and can be practiced in the following way: “Contract the anal sphincter muscles and pull the anus inward and upward. Hold for 2 to 3 seconds. Then relax. Repeat this as many times as you can with normal breathing. Continue to briefly contract and relax as rhythmically and evenly as pos-sible. Once this is mastered, Mülabandha can be performed quite effectively.”



BenefitsIt stimulates and tones the uro-genital and excretory systems. Intestinal peristalsis is also stimulated, relieving constipation and piles. It is also beneficial for anal fissures, enlarged pros-tate, urgency and frequency of urination of irritable bladder, early case of prolapse of uterus, etc.

LimitationsConstipation is a side effect of mulabandha or Ashvini mudra.

ARDHA SIRSÁSANASthiti: DandasanaPlace a four-fold blanket in front of you on which you will be resting your head in the final position.

PRACtICe• Fold the right leg and sit on the right heel.• Fold the left leg and sit on both the heels in Vajrasana. • Place the forearms on the blanket in front of you with the

fingers interlocked and the elbows in front of the knees.

• The distance between the elbows should be equal to the distance from each elbow to the interlocked fingers, forming an equi-lateral triangle.

• Place the crown of the



head on the blanket in between the interlocked hands.• Slowly raise the buttocks and lift the knees off the ground

and straighten the legs, keeping the toes on the floor.• Walk forward till the back becomes vertical. • Maintain this position as long as you can. • Slowly return retracing the steps.

Note• Those who find it difficult to maintain the final position may

use wall support pressing the hands and the head against the wall so that it is easier to maintain balance and to raise the hips.

BenefitsThis ásana prepares you for the practice of Sirsásana. Useful for tension headache.

LimitationsPeople with High Blood Pressure, Heart problems, Inflamma-tion of the ear, weak capillaries, myopia, severe asthma, cold or sinusitis, slipped disc, weak spine or vertigo should not practice this.

MARICyÁSANASthiti: Dandãsana.

PRACtICe• Bend the right knee vertically and place the right foot flat

on the floor close to the perineum. The inner side of the right foot should touch the inner side of the outstretched left thigh.



• Stretch the right shoulder forward till the right armpit touches the perpendicular right shin. Turn the right arm around the right shin and the thigh, bend the right elbow and throw the right forearm behind the back at the level of the waist. Then move the left hand behind the back and clasp the right hand with left at the wrist or vice versa. If that is not possible then clasp the palms or the fingers.

• Now, turn the spine to the right keeping the outstretched left leg straight.

• Exhale, and bend forward. Rest the forehead on the left knee. While in this position, keep both the shoulders paral-lel to the floor and breathe normally.

• Maintain in this position for a minute.• Come to sthiti and repeat the same on the other side and

relax in Sithila Dandãsana.

HAMSÁSANASthiti: Dandasana



PRACtICeFold the right leg at the knee and sit on the right heel.• Fold the left leg at the

knee and sit on both the heels in Vajrasana.

• Stand on the knees keep-ing them about 10 inch-es apart.

• Place the hands between the knees, fingers pointing inwards (i.e., towards the feet), elbows close to each other.

• Bend the elbows, lean forward supporting the trunk on the elbows at the navel and place the head down on the floor.

• Stretch and stretch the legs backwards so that toes are on the ground

• Now raise the head so that the neck is in line with the trunk. Look in front of you.

• Maintain this final position with normal breathing. In this position, the body is in a straight line from heels to the head, at an inclination of about 30o to the ground. All the weight of the body should rest on the hands and the tips of the toes.

• Slowly bring the head down to the floor.• Bend the knees and bring the knees forward by the side of

the hands.

PRASARITA SARVANGASANASthiti: Supine• Inhaling raise both the legs to 45 Degrees.



• With further inhalation raise the legs to 90 De-grees.

• While exhaling bring the back to vertical position. Legs will come parallel to the ground. Exhaling fur-ther, raise the legs straight to vertical position. Spread both the legs. Maintain for a minute.

• Come back through the same steps.

MATSyÁSANASthiti: Supine Sthiti

PRACtICe• Take the right leg

and place it on the left thigh.

• Place the left leg on the right thigh as in Padmásana.

• Place the palms on either side of the head with fingers pointing towards the shoulders.

• Inhale, take the weight on the palms and lift the head and the back off the ground.

• Bring the center of the crown of the head to the ground by bending the dorsal and cervical spine backwards.



• Exhale and remove the hands after the weight is well-bal-anced on the head and catch hold of the big toes hooking the index fingers around them.

• Press the elbows on the ground to bear the weight of the up-per half of the body.

• Maintain this position for one minute with normal breath-ing.

• As you exhale come back slowly step-by-step to supine sthi-ti.

• Relax in Savásana.

BenefitsComplementary to Sarváñgásana, good for diabetes, asthmat-ics and other respiratory problems.

LimitationsThose who have recently undergone any abdominal or thorac-ic surgery and cervical spondylosis should avoid this posture for 3 months.

KRIYAsKAPALABHATI (LEFT NOSTRIL)Sthiti: Dandásana• Sit in any meditative posture.• Keep your spine and neck erect perfectly vertical to the

ground.• Close the eyes and collapse the shoulders.• Relax the whole body completely.

PRACtICe



• Adopt Nasika mudra close the right nos-tril with the ring finger

• Practice rapid breathing with active and forceful exhalation and passive inhala-tion.

• During each exhalation, blast out the air by vigorous flapping movements of the abdomen in quick succession.

• Inhale passively by relaxing the abdomi-nal muscles at the end of each exhala-tion.

• Repeat the exhalation as quickly as pos-sible at the rate of 60 strokes per min-ute.

• At the end of one minute, stop the prac-tice.

• Now observe an automatic suspension of breath. In fact, there will be no urge for breathing for a few seconds.

• Simultaneously the mind may experience a deep state of silence. Enjoy this state of deep rest and freshness.

PRAnAYAmASITKÁRI PRÁNÁyÁMASthiti: DandasanaCome into any meditative posture.

PRACtICe• Place the palms resting on the thighs.



• Fold the tip of the tongue inwards horizon-tally. The folded tongue slightly comes out between the two rows of teeth and provides a narrow opening on both sides.

• Slowly suck the air in through the two sides of the tongue. Feel the cool stream of air dif-fusing throughout the mouth and throat into the lungs.

• Exhale slowly through both nostrils. Feel the warmth of the exhaled air.

• This completes one round of Sitkári.• Repeat nine rounds.

SADANTASthiti: DandasanaCome into any meditative posture.

PRACtICeBring the teeth together. Inhale through the clev-ises of the teeth. Exhale through the nose. Repeat nine times.

NADISUDDISthiti: DandasanaCome into any meditative posture.

PRACtICeAdopt Nasika Mudra. Close the right nos-tril with the thumb. Exhale through the



left nostril. Inhale through the left nostril, close the left nostril and exhale through the right nostril. Inhale through the right nostril. Repeat 9 times.

Namaskarwith A kara(9 times)

Stand in Ta-dasana, now slowly start raising your both hands horizontally, then touch the palms upwards and continue the practice un-

til both the hands comes to the contact of each other or in Namaskara Mudra, then slowly by chanting the A Kara bring both hands in front of your chest and from chest slowly up-hold the hands and bring them near to the thigh region. This complete the one round. Continue this practice for 9 rounds and then relax in Sithila Tadasana.

NoteFrom the starting of this practice till the end of practice you should not suppose to open your eyes.



Namaskarwith U kara 9 times)

Stand in Tadasana, now slowly start raising your both hands hori-z o n t a l l y , then touch the palms u p w a r d s and contin-

ue the practice until both the hands comes to the contact of each other or in Namaskara Mudra, then slowly by chanting the U Kara bring both hands in front of your chest and from chest slowly uphold the hands and bring them near to the thigh region. This complete the one round. Continue this prac-tice for 9 rounds and then relax in Sithila Tadasana.


Namaskar with M kara (9 times)Stand in Tadasana, now slowly start raising your both hands horizontally, then touch the palms upwards and continue the practice until both the hands comes to the contact of each other or in Namaskara Mudra, then slowly by chanting the M



Kara bring both hands in front of your chest and from chest slowly uphold the hands and bring them near to the thigh re-gion. This complete the one round. Continue this practice for 9 rounds and then relax in Sithila Tadasana.


Namaskar with OM kara (9 times)Stand in Tadasana, now slowly start raising your both hands horizontally, then touch the palms upwards and continue the practice until both the hands comes to the contact of each oth-er or in Namaskara Mudra, then slowly by chanting the OM Kara bring both hands in front of your chest and from chest slowly uphold the hands and bring them near to the thigh re-gion. This complete the one round. Continue this practice for



9 rounds and then relax in Sithila Tadasana.

NoteFrom the starting of this practice till the end of practice you are not supposed to open your eyes.

meDItAtIonSource of ego and greedWhat is Ego? Ego is constriction. Ego is focusing of mind. When the mind focuses, you have the Ego. What is Greed? Greed is the uncontrolled speed of the desire. As you go deeper and deeper into meditation, the mind goes into silence. Search the source from where the thoughts are coming. The Anan-damaya kosa. The infinite bliss, power and knowledge. The deep silence. There is an expansion taking place shattering the constricted focusing of Ego, arrogance and unnecessary showing off.

10 yoga for ego and greed management

Spiritual