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THE HOLY SCIENCE YUKTESWAR EBOOK DOWNLOAD

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Sri Yukteswar Giri - The Holy Science - Download as PDF File .pdf), Text File .txt ) or read online. Great Book by Swami Sri Yukteshwar Giri. Sri Yukteswar 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 . Yukteswar. Kaivalya Darsanam: The Holy Science: Including Supplement with. The Sanskrit sutras set forth in The Holy. Science will shed much light on the.


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Read "The Holy Science" by Swami Sri Yukteswar available from Rakuten Kobo. Sign up today and get $5 off your first purchase. Reprint of. One of the most profound moments in my life, the clarity of Wisdom Truly touched my Soul. The Holy Science presented Is A Guide for the Sons. SRI SRI SWAMI SRI YUKTESWAR GIRI Seventh Edit urn I Third Printing .. (Publishers Note) 2 THE HOLY SCIENCE nal Father, God, the only.

Uploader: Lysanne Volkman 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. Holy Science : Sri Yukteswar : Free Download, Borrow, and Streaming : Internet Archive It is owing to Jnanavatar Swami Sri Yukteswar's unerring spiritual insight that it now becomes possible, through this book, to sri yukteswar the holy science a fundamental harmony between the difficult biblical book, Revelation, and the Sankhya philosophy of India. As my gurudeva has explained in his introduction, these pages were written by him in obedience to a request made by Babaji, the holy gurudeva of Lahiri Mahasaya, who in turn was the gurudeva of Sri Yukteswar. 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.

All things uiere made by him; and uiithout liim uias not anything made that uias made Atoms the throne of Spirit the Creator.

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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.

These fifteen attributes plus Mind and Lntelfigence constitute the seventeen "nne limbs" of the subtle body, the Lingasarira. Pancha Tattwa, the Root-Causes of creation, are the causal body. T'b ese five electricities being the causes of all other creations are called Pancha Tattuia, the five Root-Causes, arid are considerecl the causal bod y of Purusha, the Son of God.

Three Gunas; the electric attributes.

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Jnanendriyas, the five organs of the senses. T'he positive attributes of the five electricities are Jnanendriyas, the organs of the senses-srnell, taste, sight, touch, a n d hearing-anci being attractecl under the influence of Manas, Mind, the opposite pole of this spiritualized Atorn , constitute a bod y of the sarne, Karmendriyas, the five organs of action..

The Holy Science

Vishaya or Tanmatras, the frve objects of the senses. Lingasarira, the Fi rre material body. These frfr. These five forms of gross matter and the aforesaid fifteen attributes, together with Manas, Mind, sense consciousness; Buddhi, discriminative Intelligence; Chitta, the Heart or power of feeling; and Ahamkara, the Ego, constitute the twenty-four basic principles of creation.

Gross material body. The aforesaid five objects, which are the negative attributes of the five elec- 12 t riciries , being cornbiried together procluce the idea of gross matter which appears to us in five different varieties: Kshiti, t he solid; Ap, t.

T'hese co nstitu te the outer covering called Sthulasarira, the gross rn ate ria. Twenty-four Elders. T'hese five gross matters and the aforesaid fifteen attributes together with Manas, the Mind; Buddhi, the Irite lligence; Chitta, the Heart; and Ahamkara, the Ego, constitute the twenty-four principles or Elclers, as rncntion ed in the Bible.

No name can describe it, rror can anything in the creation of Dar krress or Lig'ht clesignate it. T'h is sphere is therefore called A nama, the N arne less. The next in order is Tapoloka, t he sphere of the Holy Spirit wh ich is the Et.

Because it is not appr oachable even by the Sons of God as such, it is called Agama, the Inaccessible. Next is Janaloka" the s phe re of spiritual ref1ection, the Sons of God, wherein the idea of separate existence of Self originates. As this sphere is above the cornprehension of anyone in the creation of Darkness, Maya, it is called Alakshya, the Lncompreherisible.

T'h is, the connecting link, is the only way be twe en the spiritual and the material creation arid is called the Door, Dasamadurara. This sphere, being characterizeci by the absence of all the cre atiort even the organs and their objects, the fine m ater'ial th irrgs , is called Mahasunya, the Great Vacu urn , 2nd Sphere, Bhuvarloka.

As the gross matters of the creation are entirely absent fr'orn this sphere, and it is conspicuous by the presence of t he fm e rnatters onl y, it is called Su. Sapta Patalas, seven churches.

As Go d createcl man in His own irrrage , so is the body of man like unto the image of this u ruver se. Man, turning toward his Self arid advancing in the right way, perceives the Spiritual Light in these places, which are describecl ill the Bible as so many churches; the lights like stars perceived therein are as so many angels. See Revela tio n 1: 12, 13, 16, The abovetnentioned seven spheres or Swargas and the seven Patalas constitute the fourteen Bhuvanas, the fo urt.

This Purusha, the Son of God is screeried by five coverings called the koshas or sheaths. Heart, the 1st Kosha. The first of these five is Heart, Chitta, the Atom, composed of four ideas as rnemtioried before, which feels or enjoys, and thus beirig the seat of bliss, ananda, is called Anan- damaya K osha.

Buddhi, the 2nd Kosha. The second is the magnetic-aura electricities, manifestations of Buddhi, the Intelligence that determines what is truth.

Thus, being the seat ofknowledge,jnana, it is called Jnanamaya Kosha. Manas, the 3rd Kosha, The third is the body of Manas, the Mind, composed of the organs of senses, as rnentio ned above, ariel caned the J. Prana, the 4th Kosha. Gross matter, the 5th Kosha.. Action of Love. The action of Repulsion, the manifestation of the Omrripotcrit En erg y, being thus completed, the actiori of Attraction the Omnipotent Love in the core of the heart begins to be manifested.

Under the i nf'lu erice of this Orn. Inanimate kingdom. Thus this visible wor ld becomes adorned with SU11S, plan ets , ancl rnOOI1S, which we call the inanimate k irrgcl orn of the creation. Vegetable kingdom. In this rnarmer, when the action of Divine Love becomes we ll developed, the evolution of Avidya, Ignorance the particle of Darkness, Maya, the Omnipotent Energy I11anifested , begins to be withci rawn.

In this organic state the Atorns, embracing each other rnore closely to their heart, appear as the vegetable kingdom in the creation. Animal kingdom. The Atoms then perceive the nature of the exter-nal world and, attracting other Atoms of different nature, form bodies as necessary for enjoyment, and thus the an irnal kingdom appears in the creation. When Manomaya Kosha becomes withdrawn, Jnanamaya Kosha the body of Intelligence composed of electricities becomes perceptible.

The Atom, acquiring the power of dete r m in i ng right and wrong, becomes man, the rational being in the creation. Devata or Angel. When man, cultivating the Divine Spirit or Omniscient Love within his heart, is able to withdraw thisjnanamaya Kosha, then the innermost sheath, Chitta, the Heart composed of four ideas , becomes manifest. Man is then called Devata or Angel in the creation.

Free, Sannyasi.

Yukteswar ebook holy science download the

When the Heart or innermost sheath is also withdrawn, there is no longer anything to keep man in bondage to this creation of Darkness, Maya. He then becomes free, Sannyasi, 18 the Son of God, and enters into the creation of Light.

Sleeping and waking states. When rria n cornpares his ideas relating to gross matters conceived in the wakeful state with his conception of ideas in dream, the similarity existing between thern naturally leads him to conclude that this external world also is not what it appears to be.

The Holy Science

When he looks for further explanation, he fInds that all his wakeful conceptions are substantially nothing but mere ideas caused by the trn io n of five objects of sense the negative attributes of the five inter-nal electricities with the five organs of sense their positive attributes through the medium of five organs of action the neutralizing attribu tes of the electricities. This union is effected by the operation of Mind Manas and conceived or grasped by the Intelligence Buddhi.

When rn an frrrds his Sat-Guru or Savior. When man understands by his Aparokshajnana true comprehension the nothingness of the external world, he appreciates the position of John the Baptist, the divine personage who witnessed Light and bore test imo ny of Christ, after his heart's love, the heavenly gift of Nature, had becorne developed. Any advanced sincere seeker may be fortunate in having the Godlike company of some one of such personages, who may kindly stand to him as his Spiritual Preceptor, Sat-Guru, the Savior.

See Revelation 3: 14,20 andJohn ,8, Behold, I stand at the door, and knock; if a'ny mari hear "my voice and open the door, I unll corne in to him and will sup with him, and he unth. He was not that Light, but lVQ..! He said, I am the voice oj' one crying rn the unlderness, Make straight the tvay oj' the Lord. The 2nd birth. Through his luminous body, rnari, believing in the existence of the true Light-the Life of this universe-becomes baptized or ab- Worshipers of Vishnu, God as Preserver.

See John arrd In t h is state the son of man begins to repent a n d , turning back from the gross material creation, creeps toward his Divinity, the Eternal Substance, God.

When the clevelopments of ignorance are stopped, mall gradually comprehends the true character of this creation of Darkness, Maya;, as a mere play of ideas of the Su p rerne Nature on His OWl1 Self, the only Real Substance. This true compr-ehension is called Aparokshajnana. When all the developments of Ignorance are witb. Tllrough this Savior the son of rnan becomes again baptized or absorbed in the str-eam of Spiritual Ligb t, and, rising above the creation of Darkness, Mcuya, enters into the spiritual world and becomes unified with Abhasa Chaitanya or Purusha, the SOIl of Gocl , as was the case with Lord Jesus of Nazareth.

In this state man is saved for ever and ever frorn the bondage of Darkness, Maya. See John 1: 12 and 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 sri yukteswar the holy science the mission by a holy command. I'd rank it among my top ten desert island books.

Jul 31, Tanmay Meher rated it it was amazing It's been 10 year since I had read "Auto Biography of a Yogi", and there was a mention about this book in the same.

Download yukteswar ebook the holy science

Not sure if I waited for 10 years to read this classic piece or I was made to wait for 10 years to get a glimpse of this holy book, what ever it might be, finally I got chosen to get a glimpse of this sacred creation. Holy Science by Sri Yukteswar I am not qualified enough to write a review for this book, but definitely I will share my opinion about the same.

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The abovetnentioned seven spheres or Swargas and the seven Patalas constitute the fourteen Bhuvanas, the fo urt. This Purusha, the Son of God is screeried by five coverings called the koshas or sheaths. Heart, the 1st Kosha. The first of these five is Heart, Chitta, the Atom, composed of four ideas as rnemtioried before, which feels or enjoys, and thus beirig the seat of bliss, ananda, is called Anan- damaya K osha. Buddhi, the 2nd Kosha.

The second is the magnetic-aura electricities, manifestations of Buddhi, the Intelligence that determines what is truth.

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Thus, being the seat ofknowledge,jnana, it is called Jnanamaya Kosha. Manas, the 3rd Kosha, The third is the body of Manas, the Mind, composed of the organs of senses, as rnentio ned above, ariel caned the J.

Prana, the 4th Kosha. Gross matter, the 5th Kosha.. Action of Love. The action of Repulsion, the manifestation of the Omrripotcrit En erg y, being thus completed, the actiori of Attraction the Omnipotent Love in the core of the heart begins to be manifested.

Under the i nf'lu erice of this Orn. Inanimate kingdom. Thus this visible wor ld becomes adorned with SU11S, plan ets , ancl rnOOI1S, which we call the inanimate k irrgcl orn of the creation.

Vegetable kingdom. In this rnarmer, when the action of Divine Love becomes we ll developed, the evolution of Avidya, Ignorance the particle of Darkness, Maya, the Omnipotent Energy I11anifested , begins to be withci rawn. In this organic state the Atorns, embracing each other rnore closely to their heart, appear as the vegetable kingdom in the creation.

Animal kingdom. The Atoms then perceive the nature of the exter-nal world and, attracting other Atoms of different nature, form bodies as necessary for enjoyment, and thus the an irnal kingdom appears in the creation. When Manomaya Kosha becomes withdrawn, Jnanamaya Kosha the body of Intelligence composed of electricities becomes perceptible.

The Atom, acquiring the power of dete r m in i ng right and wrong, becomes man, the rational being in the creation. Devata or Angel. When man, cultivating the Divine Spirit or Omniscient Love within his heart, is able to withdraw thisjnanamaya Kosha, then the innermost sheath, Chitta, the Heart composed of four ideas , becomes manifest.

Man is then called Devata or Angel in the creation. Free, Sannyasi. When the Heart or innermost sheath is also withdrawn, there is no longer anything to keep man in bondage to this creation of Darkness, Maya.

He then becomes free, Sannyasi, 18 the Son of God, and enters into the creation of Light. Sleeping and waking states. When rria n cornpares his ideas relating to gross matters conceived in the wakeful state with his conception of ideas in dream, the similarity existing between thern naturally leads him to conclude that this external world also is not what it appears to be. When he looks for further explanation, he fInds that all his wakeful conceptions are substantially nothing but mere ideas caused by the trn io n of five objects of sense the negative attributes of the five inter-nal electricities with the five organs of sense their positive attributes through the medium of five organs of action the neutralizing attribu tes of the electricities.

This union is effected by the operation of Mind Manas and conceived or grasped by the Intelligence Buddhi. When rn an frrrds his Sat-Guru or Savior. When man understands by his Aparokshajnana true comprehension the nothingness of the external world, he appreciates the position of John the Baptist, the divine personage who witnessed Light and bore test imo ny of Christ, after his heart's love, the heavenly gift of Nature, had becorne developed. Any advanced sincere seeker may be fortunate in having the Godlike company of some one of such personages, who may kindly stand to him as his Spiritual Preceptor, Sat-Guru, the Savior.

See Revelation 3: 14,20 andJohn ,8, Behold, I stand at the door, and knock; if a'ny mari hear "my voice and open the door, I unll corne in to him and will sup with him, and he unth. He was not that Light, but lVQ..! He said, I am the voice oj' one crying rn the unlderness, Make straight the tvay oj' the Lord.

The 2nd birth. Through his luminous body, rnari, believing in the existence of the true Light-the Life of this universe-becomes baptized or ab- Worshipers of Vishnu, God as Preserver. See John arrd In t h is state the son of man begins to repent a n d , turning back from the gross material creation, creeps toward his Divinity, the Eternal Substance, God. When the clevelopments of ignorance are stopped, mall gradually comprehends the true character of this creation of Darkness, Maya;, as a mere play of ideas of the Su p rerne Nature on His OWl1 Self, the only Real Substance.

This true compr-ehension is called Aparokshajnana. When all the developments of Ignorance are witb. Tllrough this Savior the son of rnan becomes again baptized or absorbed in the str-eam of Spiritual Ligb t, and, rising above the creation of Darkness, Mcuya, enters into the spiritual world and becomes unified with Abhasa Chaitanya or Purusha, the SOIl of Gocl , as was the case with Lord Jesus of Nazareth.

In this state man is saved for ever and ever frorn the bondage of Darkness, Maya. See John 1: 12 and Thus is he freed or saved from the darkness of Maya, the delusion of separateness frorn the Father.

When man thus entering into the spiritual world becomes a Son of God, he COITlprehends the universal Light-the Holy Ghost -as a perfect whole, and his Self as nothing but a rrre r e idea resting on a fragrnent of the Aum Light. Then he s acr ifrce s Iri rrrse.

Kaivalya, the unifIcation. Liberation, the pritne object. When man understands even by way of inference the true nature of this creation, the true relation existing between. This relief fro:rn evil, or liberation from the bondage of Maya, becomes the prime object of his life. When rrran raises himself above the idea creation of this Darkriess, Maso; anel passes completely out of its influence, he becomes liberated from bondage and is placed in his real Self, the Eternal Spirit.

Liberation is salvation.. On attaining this liberation, man becomes saved from all his troubles, and all the desires of his heart are fulfIlled, so the ultimate aim of his life is accornplished. Why rrran suffers. So long, however, as man identifies himself with his material body and fails to firrd repose in his true Self, he feels his wants according as his heart's desires remain unsatisfied.. To satisfy them he has to appear often in flesh THE GOAL 27 and blood on the stage of life, subject to the influence of Darkness, Maya, and has to suffer all the troubles of life and death not only in the present but in the future as well.

Ignorance is the perception of the nonexistent, and the nonperception of the Existent. What is ignorance? Ignorance, Avidya, is misconception, or is the erroneous conception of the existence of that which does not exist. Througb Avidya man believes that this material creation is the only thing that substantially exists, there being nothing beyond, forgetting that this material creation is substantially nothing and is a mere play ol ideas on the Eternal Spirit, the only Real Substance, beyond the comprehension of the materiaJ creation.

T'h'is Ignorance is not only a trouble in itselfbut is also the source of all the other troubles of man. The darkening power of Maya produces egoism and blind tenacity; the polarity power of Maya produces attachment attraction and aversion repulsion. Egoism results from a lack of discrimination between the physical body and the real Self.

Tenacity is a result of natural conditioning be Attachment means thirst for the objects of Irappiness. Aversion means desire for the removal of the objects of unhappiness. Ignorance is the source of all troubles. In order to understand how this Ignorance is the source of all other troubles we should r-erne mbe r as has been explained in the previous chapter that Ignorance, Avidya, is nothing but a particle of Darkness, Maya, taken distributively, and as such it possesses the two properties of Maya.

The one is its darkening power, by the influence of which THE GOAL 29 man is prevented from grasping anything beyond the material creation. This darkening power produces Asmita or Egoism, the icleritificatiorr of Self with the material body, which is but the development of Atorn , the particles of the universal force; and Abhinivesa or blind tenacity to the belief in the validity and ultimate worth of the mater-ial creatrori. By virtue of the second of the properties of Maya, Ignorance or Avidya in.

The objects so attracted are the objects of pleasure, for which an Attachment, Raja, is formed. The objects that are repulsed are the objects producing pain, for which an Aver- sion, Dwesha, is formed. Why man is bound.

Yukteswar science ebook download the holy

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.

Once he has banished all pain beyond possibility of return, he has attained the highest goal. 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.. Sat, existence, is attained by realization of the permanency of the soul. These three qualities constitute the real nature of man. 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.