Atmayogaasutra

Author(s): Ram
Publisher: Institute of Bharatalogical Research Sriganganagar Rajasthan

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(mahavratas). This aphorisin signifies that only an epithet-less human being, without being a Brahmana. Jaina, Bauddha, Christian or Muslim and Bharatiyan, Chinese or American human being is eligible for the acceptance of the Mahavratas. He must declare that he belongs not only to the planet Earth, but to the entire universe and that he is beyond and above all the divisive institutions of the religion, gurudon (priesthood, teacherhood), class, caste, region and all their kith and kin. He further, has to accept the mahavratas in totality, without any limitation. He must hence, be a Samnyasin, Right-trustee of his body, mind and inteJlect in service of his Atman, and hence of the whole living totality. He should not be a traditional ascetic, with yellow or white robes and always a-begging, but an Atma-manava, in reality, a true samnyasin. A Sadhaka (realiser) can be a beginner student of the Atmayoga. A samnyasin alone is eligible to accept the Atmayoga.
The first organ of the Atmayoga is the Atma-manavatva (samnyasa).
The Mahavratas, thus, become relegated to the position of the second organ. These five mahavratas are the artificial creation of the puranic ages since 500 A. D. and after, Mabasbramana Mahavira Buddha followed and postulated three yamas (Teujjamo of the Acharanga sutra, first Shrutaskandha) (1) Ahimsa (2) Satya and (3) A-bahiddhadana non-externalism. Non-externalism signifies complete and full samatvam (realibrium) and unadulterated freedom (svayattata). The Atmayoga qualitatively transforms the five mahavratas into the four mahavratas of Samatva, Satya, Ahimsa and Svayattata, the nature (svabhava) of the Atman, as concluded by the modern physics and the ancient discriminative spirital wisdom. The right spi-resolution (atma-samkalpa) of the Atman, to harmoniously live in harmony with its own nature, transforms an ordinary human being into an Atma-manava. The fourfold mahavratas are nothing but the acceptance of the Atman, by the Atman, for the Atman's final end and the Atma-samkalpa of the Atmamanava sets the wheel of life moving towards this final end.
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