Author: Edara Nageshwara Rao
English Translation by: Bandepalli Neelakar
Blessings from Swami Sahajananda Tirtha Yoga is Jivatma (human soul) getting merged into Paramatma (super soul). The practice done with this desire is also called Yoga. According to the law of Karma, unless the accumulated Papa Punyas (sins and virtues) get cleansed, the merger of Jivatma into Paramatma does not take place. Unless one goes through Prarabdha Karmas (accumulated sins), they do not vanish. Only with the grace of Lord Parameshwara and the Guru, these Karmas can be washed off easily. While the Karmas are being washed off, the sadhak has to remain in Sakshi Bhaav (a feeling of witnessing) so that Karmas do not get accumulated. Though there are many prescribed methods to do so, Siddha Mahayoga is the best and easiest method. It is for this reason that this detailed book is being presented to you. Though the purpose of this book is to expose people to deeper knowledge, none of the techniques, methods, postures and practices mentioned herein should be done without proper guidance of and regular follow up with a realized Master. Your well wisher in Yoga, Swami Sahajananda Tirtha Cell No.: +91.98482.19240 Siddha Yoga Peetha (Regd.) C/o Ashirwada Trust Vruddha Ashrama Near Naga Sai Temple, Ramaraja Nagar, Vijayawada – 520012 Andhra Pradesh, India. 2
Table of Contents Blessings from Swami Sahajananda Tirtha ....................................... 2 Siddha Mahayoga ............................................................................... 16 Chapter 1 ........................................................................................ 16 The Glory of Human Life ............................................................. 16 Need for Knowledge of the Divine ............................................. 16 Humans went through millions of lives ...................................... 17 Methodology of calculating Kalpam (Very long time spans) ...... 18 Time span of Lord Brahma, Vishnu and Maheshwara................ 20 Life span of Gods ........................................................................ 20 Sapta Lokas (Seven Worlds) are most important of all the innumerable worlds.................................................................... 21 Through pious deeds, we attain divinity .................................... 22 Peace cannot be found without gnana (Divine Knowledge) ...... 23 Description of splendor of sixteen shades of almighty .............. 23 Capability of Human Beings, Gods, Siddha Purushas (Sages with Super Natural Powers) and Avatars (Incarnations) .................... 25 Incarnations are not always immersed in deep meditation....... 28 Chapter 2 ........................................................................................ 31 The Glory of Being Human.......................................................... 31 The Similarity between Pinda (Human) and Brahmanda (Universe) ................................................................................... 32
The Fourteen worlds and their respective places in the human body ............................................................................................ 32 The seven islands and the seven seas in the human body ......... 33 Eight Kulachala Mountains in the human body.......................... 34 The Thirthas (Holy Waters) in the human body are the abodes of Gods ............................................................................................ 34 The Glory of Sacred Prayag ........................................................ 36 Six Chakras in our body are the Sacred Waters.......................... 37 Role of Kundalini Power in the path of liberation ...................... 38 Awakening of Kundalini will enlighten the path to liberation.... 39 The whole knowledge and means is within the body ................ 40 Dhyana (Meditation) is to keep off anxieties ............................. 40 The Reality about Dhyana (Meditation) ..................................... 42 Chapter 3 ........................................................................................ 44 Three paths of Welfare............................................................... 44 Human Life is more difficult to get ............................................. 45 Ashtanga Yoga Sadhana ............................................................. 46 People in four levels ................................................................... 47 Discriminating things .................................................................. 50 The details of Place and Time ..................................................... 51 Discriminating Purity and Impurity............................................. 52 Classification of Gunas and Doshas is artificial........................... 53
The effects of craving after worldly attractions ......................... 54 The completeness of a human birth........................................... 54 The characteristics of Yama, Niyama and Shat Sampatti ........... 55 Chapter 4 ........................................................................................ 58 Logic of Tatwa ............................................................................. 58 The Purusha (Man) ..................................................................... 58 The Prakriti (Nature) ................................................................... 59 The Number of Tatwas ............................................................... 59 Difference between Prakruti and Purusha ................................. 62 Root cause of variances .............................................................. 63 Sankhya Yoga – Creation of Universe ......................................... 64 Laya (the method of dissolution) ............................................... 65 The ways and means of mind are in the control of Trigunas ..... 66 Nature of Trigunas ...................................................................... 67 Time and Period.......................................................................... 69 The Process ................................................................................. 70 The Phalam (Fruit) ...................................................................... 71 Chapter 5 ........................................................................................ 72 The Path of Knowledge and Customs in India ............................ 72 The Path of Vedanta ................................................................... 72 The Path of Yoga ......................................................................... 73 The Path of Mantra..................................................................... 73 5
The Path of Tantra ...................................................................... 74 The Path of Bhakti (Devotion) .................................................... 74 The Union of Gnana, Yoga and Bhakti ........................................ 75 The Path that gives Siddhi .......................................................... 75 Physical strength is needed for Knowledge................................ 76 Maha Yoga .................................................................................. 76 Prana Yagna ................................................................................ 77 Need for a Guru .......................................................................... 80 The Methodology of Pranayama ................................................ 81 The Result of Pranayama ............................................................ 82 The Greatness of Human Birth ................................................... 86 Chapter 6 ........................................................................................ 88 Mahayoga ................................................................................... 88 Hierarchy of Mahayoga .............................................................. 89 The Dharma of Shaiva Pashupata ............................................... 91 Charya ......................................................................................... 91 Kriya and Yoga ............................................................................ 92 Gnana ......................................................................................... 93 Attaining Gnana through Pashupata Maha Yoga ....................... 93 Tatwa Suddhi (Purification of Tatwas) ....................................... 94 The Birth of Vidya ....................................................................... 95 Chapter 7 ........................................................................................ 98 6
Atma Gnana (Self Realization) that comes through the practice of Yoga ........................................................................................ 98 Awakened Energy of Self notices surprising experiences ........ 101 There is no time limit for Pranayama ....................................... 102 Mahayoga is attained by itself through Awakening of Energy. 103 Only Human Beings are eligible to get this knowledge. There is no difference of Caste, Creed, Fate and Situation ................... 109 Kundalini energy may get awakened even if one does not get a Guru. Yet, the sadhak has to do penance for an enlightened master....................................................................................... 110 The result of Yoga is visible directly ......................................... 111 Bad Samskaras can trouble the Mind ....................................... 111 Kundalini energy synthesizes Body, Mind and Prana ............... 112 The four levels of Maha Yoga ................................................... 113 Prarambha Sthiti ....................................................................... 113 Ghathavasta.............................................................................. 114 Parichayavasta .......................................................................... 114 Nishpatti Avasta........................................................................ 116 Chapter 8 ...................................................................................... 118 Deeksha Methodology according to the ancient system ......... 118 The Meaning of Initiation (Deeksha) ........................................ 120 The Methods of Deeksha (Initiating into a Path) ..................... 120 The Shambhavi Deeksha in the Path of Vedanta ..................... 121 7
The Methodology of Yoga Deeksha and Shakti Deeksha in the path of Yoga.............................................................................. 122 Maantri and Anavi methods of Deeksha in the path of Mantra .................................................................................................. 124 Anavi Deeksha .......................................................................... 125 Vedha Deekshas in the path of Tantra ..................................... 125 The path of devotion also has shaktipat .................................. 129 Salvation is the result of Deeksha ............................................ 132 Chapter 9 ...................................................................................... 134 The Structure and Status of Kundalini Energy .......................... 134 Maha Yoga in Vedas ................................................................. 136 Knowledge has no use without Deeksha.................................. 137 One has to take Deeksha for awakening the Kundalini............ 137 The need of a capable Guru for getting Deeksha ..................... 139 The characteristics of unworthy disciples ................................ 143 The characteristics of a good Shishya....................................... 145 The characteristics of a fake Guru ............................................ 147 The characteristics of a Satguru ............................................... 151 The Guru is Lord Shiva .............................................................. 153 Chapter 10 .................................................................................... 156 The Place where Deeksha is given............................................ 156 The Timing of Deeksha ............................................................. 156
The Methodology created for taking Deeksha ......................... 158 The Duty of a Shishya ............................................................... 159 Guru Dakshina .......................................................................... 161 The Duty of the Guru ................................................................ 166 Setting Asana (a seat) for the Practice of Yoga ........................ 170 Post Script ................................................................................. 171 Chapter 11 .................................................................................... 173 The Direct Witness of Deeksha Yoga ........................................ 173 Gnana is of two types ............................................................... 173 Guru Deeksha ........................................................................... 174 The Grace of a Satguru ............................................................. 177 The Kriyas attached to Nadi Shodan ........................................ 184 Voice getting worse .................................................................. 185 Asana (Exercises of the Yoga) ................................................... 185 Bandhas and Mudras ................................................................ 187 Pranayama ................................................................................ 188 The Navarasas........................................................................... 190 Kriyas are not meaningless things ............................................ 192 The Karmas get totally wiped off by the Yogic Kriyas .............. 193 Chapter 12 .................................................................................... 195 The creation of Mantra of Kundalini Energy through Deeksha 195 Swatah Siddha Pranav Mantra ................................................. 196 9
Pranava is “OM”, the Goal........................................................ 201 The Darshan (Vision) of the Divine ........................................... 203 The Creation of Divya Shabda (Divine Sound) .......................... 206 The Types of Divya Nada .......................................................... 207 The Result of listening to Divya Nada ....................................... 208 The Knowledge of the Divine Touch ......................................... 209 Divya Rasas ............................................................................... 210 The Types of Divya Rasa ........................................................... 211 The Characteristics of Divya Rasa ............................................. 211 Divya Gandha (The Fragrance of the Divine) ............................ 211 Chapter 13 .................................................................................... 213 The Three Bodies of Brahman .................................................. 213 Yogashikopanishad ................................................................... 213 Jyothi Darshan of Brahman in the form of Kala ....................... 215 Jyothi Darshan of Brahman in the form of Bindu ..................... 216 Jyothi Darshan of Brahman in the form of Atma (Soul) ........... 217 Jyothi Darshan of Brahman in various forms in the Nine Chakras .................................................................................................. 218 Jyothi Darshan of Brahman in Akara (Shape) ........................... 219 Jyothi Darshan in various stages of Sadhana ........................... 220 The Methods and Benefits of Shaktipat ................................... 221 The Practice of Yoga should be kept confidential .................... 224 10
The Secrets of Yoga Sadhana should not be revealed ............. 226 Obstacles in Yoga Sadhana ....................................................... 228 Sadhana required to be done to avoid obstacles of Yoga ........ 230 The means for Yoga Siddhi ....................................................... 231 Chapter 14 .................................................................................... 232 The Knowledge of Six Chakras .................................................. 232 The Names of the Six Chakras and the details of their places . 232 The Five Elements in the Six Chakras ....................................... 233 The Five Elements in the Six Chakras ....................................... 234 The Residing Places of the Presiding Deities ............................ 236 The Science of the Six Chakras ................................................. 236 The description of the Mooladhara Chakra.............................. 237 The benefits of the Knowledge and the meditation of Mooladhara Chakra .................................................................. 238 The benefits of the Knowledge and the Meditation of Swadishtana Chakra ................................................................. 240 The benefits of the Knowledge and the Meditation of Manipoora Chakra ....................................................................................... 241 The benefits of the Knowledge and the Meditation of AnaHatha Chakra ....................................................................................... 242 The benefits of the Knowledge and the Meditation of Vishuddhi Chakra ....................................................................................... 243
The benefits of the Knowledge and the Meditation of Agna Chakra ....................................................................................... 244 The benefits of the Knowledge and the Meditation of Sahasrara Chakra ....................................................................................... 247 Sixteen Energy Centres ............................................................. 250 The Difference of Practice in Sixteen Adhaara Sthanas ........... 253 Trilakshyas (Three Goals).......................................................... 257 Lakshya Yoga – Adi, Madhya, Anta Lakshyas............................ 259 Pancha Vyomas......................................................................... 261 Chapter 15 .................................................................................... 263 The Five Methods that generate Siddhi ................................... 263 The Two Types of Siddhis ......................................................... 264 The Siddhis are obtained naturally in the path of Yoga ........... 267 Introduction of Siddha Yogis through Siddhis .......................... 268 Siddha Purusha is Jeevan Mukta .............................................. 269 Eshwara Tatwa Siddhi is obtained through Siddhis.................. 270 The methods to obtain Siddhi .................................................. 273 Chapter 16 .................................................................................... 280 Ashtanga Yoga .......................................................................... 280 Ten types of Yama .................................................................... 280 Ten Angas (Parts) in Niyama ..................................................... 287 Asanas ....................................................................................... 292
Pranayama ................................................................................ 296 Pratyahara ................................................................................ 298 Dharana .................................................................................... 298 Dhyana ...................................................................................... 298 Samadhi .................................................................................... 299 The Description of all the Nadis (nerves) in the Body .............. 302 The Ten names of Prana and its regions .................................. 302 The Guna Karmas (activities based on the characteristics) of Pancha Bhootas ........................................................................ 303 Atma Tatwa, Vidya Tatwa and Shiva Tatwa ............................. 304 Apara Vidya............................................................................... 304 Para Vidya ................................................................................. 304 Maha Vidya ............................................................................... 305 Parama Vidya ............................................................................ 305 Jeeva Tatwa .............................................................................. 305 Prakriti Tatwa ........................................................................... 305 Brahma Tatwa .......................................................................... 305 Poorna Tatwa ........................................................................... 306 Shakti ........................................................................................ 306 Yoga Chatustaya (Four Types of Yoga) ..................................... 306 Sadhak Chatustaya (Four Types of Sadhak).............................. 307 Mantra Yoga ............................................................................. 308 13
Laya Yoga .................................................................................. 309 Hatha Yoga................................................................................ 311 Raja Yoga .................................................................................. 312 Prana is spread all over the Universe ....................................... 312 Prana is neither Vayu (air) nor inhalation and exhalation (breathe in and out) ................................................................. 313 Prana is Maha Shakti (Greatest Energy) ................................... 315 Chapter 17 .................................................................................... 318 The Need for Mantra ................................................................ 318 The Direct Result through Mantra Shakti ................................. 319 The Meaning of Mantra............................................................ 320 The Form (Image) of the Mantra .............................................. 321 Mantra Guru ............................................................................. 323 The introduction of the Guru who is the form of Shiva ........... 324 The characteristics of the Guru who bestows Mantra ............. 329 Suitable place for the Japa of the Mantra ................................ 338 Siddha Peethas ......................................................................... 339 The importance of Food in Mantra Japa .................................. 341 The Asana for the Japa of the Mantra ...................................... 342 The methods of Mantra............................................................ 343 The Doshas (ill effects) of the Mantras and their names ......... 345 The methods of Mantra Shuddi (purification of Mantras) ....... 346 14
Mantra Chaitanya (Consciousness) and Kundalini Jagarana (Awakening) .............................................................................. 349 Yoga Sadhana along with the Mantra ...................................... 351 Pranayoga ................................................................................. 352 Mantra Siddhi Yoga .................................................................. 354 Chapter 18 .................................................................................... 357 Tatwa Gnana in Tantra Shastra ................................................ 357 Divya Kulachara ........................................................................ 361 Ashta Dasa Vidyas..................................................................... 365 The Shastras written by Gnanis ................................................ 367 The Darshan of Gods ................................................................ 370 Glossary ........................................................................................ 375
Siddha Mahayoga Chapter 1 The Glory of Human Life
God has created so many beings in the world which are one, two, three, four and multi-legged, but human body is created with many specialities. The trees, reptiles, bacteria, animals, birds, aquatic lives and so many other unknown species are created by God. When God was not satisfied with his creation, he created a human who is able to visualize the reality (spiritual vision). Dharma (righteousness), Artha (material), Kama (desire), Moksha (liberation) are the four domains that can be attained by the human body. Then God felt satisfied with his own creation, since human body has the ability to reach these four domains. Everything in this world has been created only for man. Man is the master of animals, birds, living and non living things. Almighty God has given not only physical beauty but also mental faculties like intellect, wisdom and strength to achieve spiritual knowledge. God has bestowed intellectual abilities to humans to know the unknown though the whole world is God’s playground. Through the human body God can communicate. Need for Knowledge of the Divine
No single person has command over the entire creation. The whole creation is here for human beings to experience their fruits of previous deeds. Everybody has to know about the Lord 16
of this creation whose command and decisions are to be obeyed by one and all. Without His grace we cannot do a thing. Human beings forget their real knowledge since they are involved in birth, death, body and sadness. Due to knowledge clouded by extreme doubts and diffidence, humans cannot achieve Dharma, Artha, Kama and Moksha, which they in fact aspire for. Practitioners of this path should discriminate between the permanent and impermanent. They should take the permanent reality and leave the unreal things out. Humans went through millions of lives
Humans could never meet Lord Eshwara from the beginning of creation till date. We get dissolved on Maha Pralaya (doomsday) into Lord Eshwara. We would be dissolving without gnana (ultimate knowledge). There is no gain in such merging. A person under the influence of chloroform knows nothing. He cannot recognize where he is being taken or what is being done to him. In the same way when Nature totally merges with Lord Eshwara at the time of Pralaya, humans are in darkness and they do not possess the knowledge. Again when creation starts, humans take birth and go into pain and pleasure. In this way, millions of years have passed in the cycles of births and deaths. It would surprise an observer how many births and rebirths we all have gone through till now!
Methodology of calculating Kalpam (Very long time spans)
The span of time one takes to open and close an eye lid is called Nimesham. Fifteen Nimeshams make one Kaashtam. Such thirty Kaashtams makes one Kalaa. Thirty Kalaas form a Muhurtam. Thirty muhurtams make a day and a night. Fifteen such days and nights make a Paksham. Two such Pakshams make a month. One such month is considered a day of Pitru Devas (Our ancestors), with Sukhla Paksha as day time and Krishna Paksha as night. Six such months make an Ayanam. Two Ayanams are one year. Thirty such years make one day and one night to Devataas. Uttarayana is the day time and Dakshinayana is the night time. Three hundred and sixty years are counted as one Divine Year consisting of 12 months. Yuga count is done through such Divine Years. Vedic texts describe four Yugas viz. Satya, Treta, Dwapara and Kali Yuga. Satya Yuga was four thousand Divine years. Of these, four hundred Divine years are considered Sandhya Kaal of the Yuga. Another four hundred Divine years are considered as Sandhyamsa Kala. In the same way, from Satya Yuga to Kali Yuga, Sandhyamsa kala keeps decreasing step by step. This means Sandhyamsa in Treta yuga is calculated as three hundred Divine years; In Dwapara yuga it is calculated as two hundred divine years; In Kali yuga it is calculated as 100 Divine years. The beginning of a Yuga is considered as yuga sandhya and the end is considered as Sandhyamsa. So the Treta Yuga was three thousand Divine years, which consists of three 18
hundred Divine years of Yuga sandhya and another three hundred Divine years of Sandhyamsa. In the same way, the Dwapara Yuga is two thousand Divine years, which consists of two hundred Divine years of Yuga Sandhya and another two hundred Divine years of Sandhyamsa. Kali Yuga is thousand Divine years which consists of hundred divine years of Yug Sandhya, and another hundred divine years of Sandhyamsa. When four of these yugas are totalled, along with Sandhya and Sandhyamsa, it comes to twelve thousand Divine years. These are considered as Chatur Yuga (Four Yugas). Thousand such Chatur Yugas is known as one Kalpam. It is clear from the above calculations that twelve thousand Divine years is considered as one Chatur Yuga for devas, where as it is 43.20 lakh years for us. Seventy one chatur yugas are considered as one manvantara. In one Kalpam there are fourteen manvantarams or manus. This shows that thousands of manvantaras have passed already, and no one knows about them. No one can count them. One kalpam is Brahma’s (creator’s) daytime, and another kalpam is his night time. His life span is hundred such years, and till now he has completed 50 years, and his 51st year has started. In the present kalpam, 28th Kali Yugam is running. If we analyze, humans are going through the cycle of birth and death lakhs and lakhs of times. If humans do not follow good practices at least in this birth their lives would be fruitless.
Time span of Lord Brahma, Vishnu and Maheshwara
Satya, Treta, Dwapara and Kali Yuga – all these four yugas together would form a Chatur Yuga. Thousand such Chatur Yugas will form one day of Brahma. In his day time Brahma creates and in his night time, the creation dissolves. This type of one hundred years would be the lifespan of Lord Brahma. If we start to calculate one day of Brahma in terms of our days, fortnights, months and years, we will be unable to find numbers. Once the lifespan of Brahma is over, the entire universe perishes. A thousand such life spans of Brahma would be only one Gadiya for Lord Vishnu. Thousand such Gadiyas of Vishnu would be only one second for Lord Maheshwara. Thousand such time periods for Maheshwara would be only half a second for Parasakthi. As discussed above, Lord Brahma, Vishnu and Maheshwara would also vanish in the specific time frames. The fear of death haunts not only mankind, but also the other gods, demigods and Lord Brahma (who has a very big life span). There is no comparison between the life spans of Lord Brahma, Vishnu, Maheshwara and Parasakthi with our life spans, even for the sake of calculation. Keeping this in view, human beings can estimate their real position. Life span of Gods
Our epics have determined the time frame of Lord Brahma, Vishnu and Maheshwara. They have also determined the time frame for demigods. The place where we live is called Bhuloka (Mother Earth). Bhuloka is also called as Martya Loka since 20
every one born here will have to face death. Everyone here would know about the rules and regulations of life, and about birth and death. However, we cannot know the facts about the other lokas (worlds) except through imagining of what is written in the vedic texts. Such details could be experienced through penance. The life span of gods is also time bound, though it would be very different from that of humans. Sapta Lokas (Seven Worlds) are most important of all the innumerable worlds
There are millions of worlds in this visible universe. All the stars in the sky are also worlds. Gods live in those worlds. Bhu: (Physical Plane), Bhuvaha: (Astral Plane), Suvaha: (Celestial Plane), Mahaha: (Plane of Balance), Janaha: (Human Plane), Tapaha: (Plane of Austerity) and Satyaloka (Plane of reality) are the seven worlds that are important and prominent. Before starting the creation, Lord Brahma performed penance to the God Almighty. With His blessings, through Rajo Guna, Brahma manifested three worlds called Bhu: Bhuvaha: Suvaha: and also their rulers. Based on their Karma Phala (fate) every being was allotted a suitable place. Out of the three worlds, Suvaha: or Swarga was allotted to Gods. Similarly, Bhuvaha: was allotted to all Bhoota Ganas. Bhu: was allotted to humans and other beings. Beyond these three worlds, there are Maha: Jana: Tapo: worlds where Siddhas live.
Lord Brahma created a world below Bhu Loka for asuras (rakshasas) and nagas (serpants). Living beings, according to Satvic, Rajasic and Tamasic gunas, and the theory of fate, come and vanish into these three worlds. So every being comes and goes away into the above, middle and lower worlds. Through yoga, penance and sacrifice, the practitioners go to better worlds such as Maha: Jana: and Tapo:. Through Bakthi Yoga one can attain the abode of Almighty God. With the inspiration of Lord Brahma, who is the personification of time, activities dominated by Karma happen in this world. Those gods who are pious and are mainly having Satva guna live in the above worlds. With the human eye, we cannot either see them or their world. In the same way, we cannot see the Asuras and Nagas, and those beings who are dominated by highest degree of Tamo guna, and their worlds also. We need divine vision with divine knowledge. Through pious deeds, we attain divinity
Human beings can attain the status of Gods through pious and good deeds. While wishing for a comfortable life, the good deeds performed here on the earth like yagna (conducting sacrificial fire to please Gods), dana (giving charity for good cause), japa (chanting), tapa (meditation) and the practice of yoga, will enable humans to reach Swarga Loka (Heaven) after their demise. There, they take an appropriate physical form and enjoy divine bliss. Their lifespan would be hundred, thousand, lakh, crore times that of human beings who live for a specific 22
period of time on the earth here. Depending upon the punya (part of fortune) and the good deeds done, they get into Swarga, Maha, Jana and Tapo lokas. According to the practices and policies of those lokas, they are bestowed with excellent comforts and lifespan. This would continue until the life span of Lord Brahma. After enjoying the comforts in their assigned world, when their punya diminishes, they return back to earth. In this manner, though they get godly status, humans do not escape from returning back to the previous state. Peace cannot be found without gnana (Divine Knowledge)
One does not obtain permanent comfort without attaining knowledge about the complete form of Lord Almighty. According to Vedic texts and epics, human beings can estimate their life span, strength and intellect. Following the rules of Dharma (Righteousness) man can swim through this material world and get to the spiritual world to enjoy divine comforts. After getting to know the calculations of Kalpam, people should try to accumulate Gnana. They should not be lost in their comfortable life zones, but strive to get divine knowledge since that is the final goal and duty of human beings. Description of splendor of sixteen shades of almighty
God is complete. He cannot be expressed in words. He is above the sensory organs. He is tinier than the tiniest atom. The whole universe has descended from Him and is shining in shades of His supreme splendor. God is bestowing strength, 23
intellect and vigour to humans. Sun, who is a part of Vishnu, is the ruler of Aditya mandala (Surya Loka). Sun is the lifeline for all living beings. Daily we can see the Almighty through the radiance of the Sun God. However, the naked eye cannot see the sixteen splendorous shades of the Almighty, spread all over the whole creation. To see the Almighty, we need divine eyes. Based on the knowledge of the glorious shades of God and according to the microscopic vision of great souls, who possess equanimity, God has sixteen splendorous shades. In the premetric system, we had sixteen annas in one rupee, and we could use them according to our needs. Two annas are higher in value than one anna. In the same fashion, God Almighty shines in sixteen shades, spread all over higher and lower energy. This Amsa (partial energy) is a part of the Supreme energy. The omnipresent Supreme energy of God shines as splendorous shades in all movable and immovable creatures. Our small human minds cannot comprehend how much of divine brilliance is present in every being. However, by developing his own innate capability, intellect and merit, man can get a glimpse of the divine brilliance in others to a certain extent. Non-movable beings of the universe have only one shade of God. Moving beings like insects have four shades of God’s energy. Birds and animals have six shades of energy of God. Man has seven to eight shades of energy which means he has 24
almost half of God’s energy. Since man has half of God’s energy, he is considered superior to all other living beings. This world has been created for the enjoyment of human beings. When man realizes his real strength, he can achieve everything. Above man, there are gods who have supernatural powers. They have the radiance of eight to ten shades of God Almighty. Among gods, there are supernatural beings having ten to twelve shades of Almighty. These beings are blessed with Anima and Garima (which are spiritual strengths). The incarnation of Almighty comes down to earth with twelve to sixteen shades of divine brilliance. The above is a description of the splendorous shades of the Lord Almighty. Capability of Human Beings, Gods, Siddha Purushas (Sages with Super Natural Powers) and Avatars (Incarnations)
Human beings can get elevated through their good character and deeds to be Gods, Sages and Avatars. As Vedic texts have mentioned, when man is enlightened with divine qualities, he would be called God with this physical body. He gets the treasure of brilliant divine energy which is the result of possessing divine qualities. When man gets transformed into a Sage with Super Natural powers, he possesses extraordinary and excellent capabilities. He has the capacity to reduce conflicts in the creation. The one who has ten splendorous shades of Almighty is called God. The one who has twelve splendorous shades of God is called Siddha Purusha or Sage. Such a person possesses the capacity to oppose wrong doers, 25
protect dharma and save good people. Men with more than twelve splendorous shades are known as the incarnation of Eshwara. The moment we think of God, we look up to the Sky. When we refer to Incarnation, we always link it with Rama, Krishna, Buddha or Shankaracharya. Among incarnations, we mainly recollect Rama and Krishna. Those who possess divine qualities are referred to as Gods. Those who have special supernatural powers of Anima, Garima and thought reading technique are known as Sages or Siddhas. For these Gods and Sages, it makes no difference whether they are in the Sky or the Earth. Their status remains the same everywhere. However, Human beings become Gods with their good deeds, become animals with their evil deeds, and become Avatars by their superior deeds. When the need arises, if Human beings fail to fulfil the assigned task, God himself would finish such tasks, after taking a physical body. This means Human beings can be transformed into wicked ones, Gods, Sages and Avatars. When Humans fail to do good deeds, huge damages, calamities and difficulties befall them. A suitable atmosphere is created on Earth for Human beings to do good deeds. The authors of epics have observed the supernatural powers in Human beings. When the divine power is very strong and special, these beings are referred to as Incarnations. In puranas, 24 incarnations are prominent. Out of these, 10 26
incarnations are described as the most important ones. Among them Rama and Krishna are mentioned with reverence. All those born out of the mother’s womb come under the category of the word “Incarnation”. According to the epics, there is a difference in the development of the spiritual energy of each incarnation. Only those who have such spiritual capability can really be called Incarnations. We have to analyze why such incarnations take place. Everyone knows about Rama, Krishna, Buddha and Shankara. These four great men have safeguarded Dharma (righteousness). With their self will and determination, they could lead followers and were identified as Incarnations. In this world, ups and downs take place even for Dharma within a short span of time. Rain water flows into rivers. The dirty water from rivers reaches the sea. Every year this process happens. In the same way, incarnations also descend at a predetermined time. They do not just drop onto our planet like an asteroid does. The power of supernatural shades and the capability of incarnation is always a matter of argument for mankind. Till now, all the incarnations that have come down to earth are a part of splendorous shades of Almighty. In the epics Krishna is known as Poorna Brahmam (complete incarnation). The Bhagavad Gita narrated by Krishna has brought prosperity and welfare to mankind. According to the Bhagavad Gita, God totally controls maya (illusion) and only then takes birth, whereas our births are totally controlled by maya. There is as 27
much difference between our ordinary births and incarnations as there is between the nether worlds and the Sky. Illusion is under the control of incarnations, while we are controlled by illusion. Even if the Human beings, with consistent effort and divine qualities, try and reach the level of incarnations, they do not possess the leadership qualities of the incarnations. Rama and Parasurama are both incarnations of God. There was war between them since they did not recognize each other. Parasurama had annihilated the entire clan of kings. Rama was a king who annihilated asuras. This is the reason for the dispute in the sadhaks (practitioners) about these two incarnations. There is nothing that is impossible for Lord Almighty and this fact needs to be understood by all. If we see it with enlightened vision, we understand that there is no limit to the energy and splendor of God Almighty. Incarnations are not always immersed in deep meditation
Lord Krishna mentioned to Arjuna that he is the complete form of Poorna Brahmam (the Lord Almighty). He also told Arjuna that after attaining physical form, even Incarnations are not always in Brahmi Sthiti (deep meditation). After Kurukshetra war, Dharamaraja was coronated as Emperor. Then Krishna tells Arjuna to ask if any more clarifications are needed. Arjuna tells Krishna that he forgot the knowledge of Gita which was taught at the battlefield, and asks Krishna to preach it again. Lord Krishna regretted that Gita was preached to Arjuna when 28
he himself was in Yoga Sthiti (trance) to teach the Divine Knowledge. Since Krishna could not completely teach Gita, he taught Arjuna a small portion of whatever he remembered as Anu Gita. This tells us that Incarnations do not always dwell in deep meditation. As mortals, as long as we have the physical body, we perform all karmas (actions) according to natural demands. Human beings are in between Higher and Lower levels. They need to analyze their duties. The state of deep meditation is the best action. We have half of the capacity of the Para Brahma (Omnipotent). We can either go down through bad deeds to the level of animals, birds and insects, or go higher by our good deeds to the level of Gods, Sages and Incarnations. Gods, who are at a higher level, are enjoying all comforts. Other beings, who are at a lower level, are suffering all the time. Only human beings are experiencing both pleasure and pain. Gods and sages who are at a higher level have no benefit though they enjoy comforts. They do not have the right to perform Karmas (actions). They are spending away the results of their Punya (good deeds) which they have earned on earth. After totally exhausting it, they will have to return to earth. Similarly, the lower level beings continue to exhaust their bad karmas and take birth as human beings. To remain in the middle level, higher level births come down and lower level births go up. Practitioners have to be very thoughtful and understand their duties properly. 29
To go down to a lower level, one can eat, drink and be merry. He can earn money through dubious means, without thinking of right or wrong. It is not at all difficult to go down to the lower level. It takes less time to go downhill. If people want to kick their luck away, it is left to them. Then, they have to suffer. If one wants to go higher, they have to have discretion between justice and injustice, dharma and adharma etc. There are difficulties in trying to climb up the mountain. Then, for the pain there is sure gain. We need to think very deeply while we are on the earth itself, on all the matters mentioned above. The one in the middle can look at the one who is higher and also those who are lower than him. This is the best and most convenient time for those born on earth. Once they lose this time, there is no surety that they can achieve what they aim. Once the human body perishes, one has to grieve very much. To enjoy complete peace, we have to perform good deeds like Yoga, Meditation, recitation of the holy name, Vratas (timebound religious practices), Prayaschitta (repentance), Yagnas (Sacrificial fire), and Daana (charity). -o0o-
Chapter 2 The Glory of Being Human
Without self realization, no person can attain inner peace. The main purpose of human birth is to get spiritual enlightenment. However, to do this duty human beings need not go out anywhere. Eshwara, who is the form of truth, is actually present well within us. Spiritual practitioners are trying hard to reach within. The impending births and deaths are not thought of by unenlightened human beings. They think that Gnana (knowledge) and Gnanis (enlightened masters) can be found through pilgrimages, and they search externally. They also do good deeds like giving donations, performing yagnas (prayers with sacrificial fire), meditation, recitation of mantras (Mystic Syllables), etc. Mean and foolish people who have an eye on the comforts of heaven cannot get self realization, which is the main purpose of human birth. Same is the case with the seekers of liberation. They do not search God within, and keep searching for God in holy places. They also do not attain knowledge. The Creator, God, has created all the pious and holy places in the human body itself. Many practitioners do not have microcosmic knowledge of this. Eshwara created the universe. He made the human body as a replica of the universe. The entire Gnana (knowledge) is incorporated in the body. Man can naturally find the 31
knowledge spread over in the universe within himself and experience it. There is absolutely no need for him to go out in search of the knowledge. The Similarity between Pinda (Human) and Brahmanda (Universe)
All pilgrim centres are within us. All the worlds which we see in the universe are also within us. Whatever is in the outside world also exists within our body. Whoever realizes these things is without doubt a Gnani (knowledgeable), Mahatma (divine soul) and Yogi (saintly person). The Fourteen worlds and their respective places in the human body
Bhu (Physical Plane), Bhuvar (Astral Plane), Swarga (Celestial Plane), Maha (Plane of Balance), Jana (Human Plane), Tapa (Plane of Austerity), Satya (Plane of Reality) lokas (worlds) are the Sapta Oordhva Lokas (seven higher worlds). Atala, Talatala, Mahathala, Rasatala, Sutala, Vitala, Patala are the Sapta Patala Lokas (seven lower worlds). The total of these are known as the fourteen worlds. Bhu loka exists in the Mooladhara (lowest point of the spine). Slightly above that exists Bhuvar loka (in the Swadishtana). In the navel region exists Swarga loka. In the heart exists Mahar loka. In the throat region exists Jana loka. In the forehead exists the Tapo loka. Satya loka exists on the Brahmarandhra (on the head). From the bottom of the spine, there are seven higher 32
worlds and till the feet from the spine there are seven lower worlds. Below the feet there is Atala. On the feet there is Talatala. At the ankle, there is Mahathala. Above the ankle, there is Rasatala. Between ankle and the knee, there is Sutala. At the knee, there is Vitala. At the thighs, there is Patala loka. Together, these lower seven worlds and higher seven worlds are known as fourteen universes. According to their previous deeds and actions, humans come and go into these fourteen worlds to reap the consequences, either pain or pleasure. When humans realize the existence of these fourteen worlds within themselves, the journey (birth and death cycle) and misery ends. They get most relieved. The seven islands and the seven seas in the human body
Earth is formed as seven islands, namely, Jambu, Shaka, Shalmalee, Kusa, Krouncha, Gomaya and Sweta. Next to one another, there are seven seas known as Lavana (salt), Ikshu Rasa (sugar cane juice), Madira (wine), Ghruta (ghee), Dadhi (curd), Ksheera (milk) and jala (water). These seven seas are situated on the seven islands. When we relate their positions in human body, we find Jambu Island in the bones, Kusa in the muscles, Krouncha in the nerves, Shaka in the joints and blood, Shalmalee in the skin, Gomaya in the hair and Sweta in the navel region. Similarly there are seven seas in various parts of the human body. Lavana ocean is in our sweat or urine. Ksheera samudra or milk 33
ocean is in our semen. Dadhi or curd is in our bone marrow. Ghruta or ghee is in the fat content of our body. Ikshu rasa samudra or sugar cane juice is in the blood near the navel region of our body. Sura samudra or wine sea is in our blood. Seven seas are spread all over the human body. Eight Kulachala Mountains in the human body
Sumeru, Himavanta, Vindhyachala, Malaya, Mandarachala, Srisaila, Mainaka and Kailasa are the 8 mountains in our body. Sumeru is in the spinal cord. Himalayas are in the buttocks. Malaya Mountain is in the left shoulder. Mandara is in the right shoulder. Vindhya is in the right ear. Mainaka is in the left ear. Srisaila is in the forehead. Kailasa is on the head. The Thirthas (Holy Waters) in the human body are the abodes of Gods
Ganga, Yamuna, Saraswati, Godavari, Narmada, Sindhu, Kaveri, Chandrabhaga, Vitasta, Airavati and other rivers are in our body. There are seventy two thousand nerves in our body. The flow in them is just like the flow of the rivers. In the same way, there are fifteen tidhis, seven week days, twenty seven stars, twelve rashis (astrological houses), twenty eight yogas, seven karanas, a planetarium with planets and sub plantes, and thirty three crore gods in each and every part of our body. The five pranas, mind, sound, Bindu, Kala, Jyoti, six chakras, meru danda and udyana, jaalandhara, poornagiri, and Sri Hattaka Mahapeetha are embedded in our body. Innumerable 34
gandharvas (celestial singers), kinneras, yakshas, vidhyadharas, apsaras (celestial beauties), other divine groups and holy waters are present in our unlimited heart. In our sky-like heart, greatest gods Brahma, Vishnu, and Shiva are situated. With their limitless capacity, great illumination that gives divine knowledge is also there inside us. This is because we are the products of Prakruti and Purusha. Whatever is available in the universe is there inside us. Practitioners who wish to have definite knowledge about Eshwara have to necessarily realize that everything that is visible outside in the universe is available inside us. All these are intertwined with Prana (vital force), so practitioners can reach the goal with the help of prana since they are all within prana. It should be noted that God Almighty is different from prana. Though everything is available within, people who are tamasic and behave the way they want leave out the holy places within and keep wandering outside in search of holy places like Prayag. They can never get liberated since they cannot look into themselves and find the Prayag which is inside. We can attain divine world or get liberated within us. These two things are within us. In the universe, the jeeva (self) and Shiva (God) are the two things. Outwardly, human is in jeeva (form) and Shiva (God) is within. Almighty as Shiva is inside. If humans want to reach God, they have to necessarily reach within. They 35
need not go out anywhere. If they look for God outside, it is absolutely of no use. The nerves Ida and Pingala are known as Ganga and Yamuna rivers. In between the two, there is Sushumna, known as river Saraswati. These three nerves meet at one point, which is known as the Holy Prayag in our body. Mooladhara, the Lotus, (base of the spine) is the starting point of these three nerves. They originate at Mooladhara and travel through Bhru Madhya (region between the two eyes on the forehead), and then they all merge at Aagna Chakra. Here, the diety is God Someshwara. Ida and Pingala move out through respiration from this point. Sushumna hides and moves in the spinal cord and reaches Sahasrara. The union of these three is known as Prayag or the Triveni Sangam. Those who can join mind and prana attain divine abode. Those who breathe their last there attain liberation. The imaginary holy places outside our body are supposed to be against the dictates of Eshwara. They are getting separated from Him. Getting free from all bondages is possible only through the Prayag which is within us. The Glory of Sacred Prayag
River Saraswati flows in between Ganga and Yamuna. The one who takes a dip and holy bath at the confluence of the Sacred Prayag (these three rivers) is redeemed from all the sins and accumulates Punya (Spiritual Wealth). This means that the one who meditates at the Bhru Madhya (centre point of both 36
eyebrows) where Ida, Pingala and Shushumna nadis (nerves) meet, gets liberated. These three nerves in our body are Gnana Tirthas (knowledge centres) with divine flow of knowledge. Those who bathe in them within need not go to take bath in Ganga or Yamuna or any other holy waters. Six Chakras in our body are the Sacred Waters
Ida or Chandra (Moon) nerve at the mooladhara is supposed to be the flow of Ganga River. Pingala or Surya (Sun) nerve can be compared to River Yamuna. From the same mooladhara, Sushumna Nadi (subtle nerve) flows which is River Saraswati. The knowledgeable people, who know mantras (Mystic Syllables) and specialities of kriyas, would experience all the holy places and sacred rivers within their own body. They dip their mind into the Lotus of mooladhara and have a sacred bath. They very happily get liberated. Rivers like Mandakini which are in heaven are present in Swadishtana Chakra in the human body. Yogis (practitioners) concentrate their mind on the divine Mandakini River and take a holy dip. Those who long for liberation take a dip in Manipura Chakra. This chakra is also known as Pancha Kunda Sarovar and Kamana Thirtha. In the same way, those craving for liberation imagine all holy waters in Anahatha Chakra, which is in Surya Mandala. The fifth chakra, Vishudha, is in the throat. Here, there are Ashta Tirthas (eight holy waters). They give salvation and liberation. For liberation, yogis meditate on these points and take a plunge. In the sixth chakra, Aagna, Manasa Sarovar, Bindu Sarovar, Pampa 37
and Narayana Sarovar are there. Here, Kali Kunda Thirtha is situated, where Someshwara is established. The greatest yogis meditate, have a holy dip to achieve liberation and salvation, which redeems them from the cycle of births and deaths. With the awakening of Kundalini through Yoga alone, the above said holy dips can be experienced in all the centres. Those yogis who can regulate the breath in Sushumna with the power of practice of yoga can take a holy dip within the sacred waters of their own self and get relieved from all sins. Such yogis with the vision of Shiva Thirthas within themselves get liberated. The worst criminals who daily do crimes or those who have done murders of great Brahmins also get redeemed if they can bathe in the holy waters within themselves through yoga practices and get the super powers bestowed by Siddhas, Anima and Garima. Those who really aspire to reach Almighty necessarily have got to take a holy dip in the Thirthas which are within them. Role of Kundalini Power in the path of liberation
All the seventy two thousand nerves in the human body can be called as Sacred Thirthas. Ida, Pingala and Sushumna (Ganga, Yamuna and Saraswati) are the most important ones. Again among the three of them, Saraswati (Sushumna) is the greatest river since it is the abode of Lord. So practitioners cannot attain expected results on other nerve points without Sushumna. Without Saraswati Thirtha, there is no help with the rest of the 38
sacred thirthas. The humans are linked to Almighty through Sushumna and thereby with the power of Shambhavi. At the gateway of Sushumna, the power of Kundalini is in hibernation. That is the entry point through which people can reach Brahma Loka. It is always in hibernation because of the good and bad deeds done by humans. Pranayama alone can awaken that power. The practitioner can reach God only if that power of Kundalini is awakened through Pranayama. No one can take a dip in Prayag without awakening that power. Almighty is at half way in Sushumna. With pranayama, when Kundalini is awakened, God’s presence will be felt. Without kindling the power of Kundalini the practitioners can never reach God in any number of lives. Pranayama alone is the means to awaken the power of Kundalini. Awakening of Kundalini will enlighten the path to liberation
Kundalini Shakti (energy) when awakened will open up the path to liberation. This is a smooth and easy path. Once human beings enter this path, they never think of going back. For non-practitioners, this path is useless. A person who practices yoga and has control over his senses can only reach God. This means the path to reach God is mooladhara, which starts just below the spinal vertebra. The starting point of the path to reach God starts at Sushumna. Then it goes straight up to Sahasrara. Vajra nadi is inside Sushumna nadi (subtle nerve) and Chitra nadi (also called Chitrini nadi) is inside Vajra nadi. 39
Sushumna is known as path to Brahma. Through pranayama, the practitioners have to reach the Prana (vital breath) upto Sahasrara. There they can meet Almighty. The whole knowledge and means is within the body
No one has brought anything into this world when they were born, nor can they take anything while going back. If human beings cannot obtain the benefit of Gnana (knowledge) in this birth, they can never obtain it in any other births. People do not recognize that their entire time is lost in sickness, grief, helplessness and misery. One cannot get liberation either by good or evil deeds. Dhyana (Meditation) is to keep off anxieties
“Dhyanam nirvishayam manah”. This means meditation makes mind devoid of worries. The people who meditate imagine that they are very powerful, that they have everything within, that they are replica of Eshwara and that they can do anything that they want. If practiced properly, it is not difficult to reach blissful state in meditation. During the twelve minutes, one gets into that status only for a minute. If meditation is natural practice, everyone who meditates gets liberated. The meaning of meditation is not what people usually understand. What they usually do is no meditation at all. Meditation done according to own imagination is not the real one. Devoid of all worldly matters, in a state of emptiness, concentration of the mind may be called real meditation. Only 40
in such a state, doubtlessly one gets into bliss and liberation. Without delinking from worldly desires no one can practice meditation. People can meditate on mountains, rivers, tanks, or on idols made of mud or stone. Such imaginary idols cannot lead a person to the path of liberation. Such idols made of mud or wood are only imaginary replicas of Gods and Goddesses that possess no consciousness. Meditating on such things does not yield any betterment. So practitioners of yoga do not show any interest in them. They do pranayama and make their minds free from worldly desires, get into a state where they directly visualize their own soul which is enlightened and meditate on that. While people close their eyes and sit for meditation, they see only darkness. The meaning of meditation is to make the mind clog-free from worldly things and not to sit and imagine things. This means with imagination, we are moving far away from meditation, and seeing imaginary figures. Prana gives strength to mind. Without controlling prana, if we sit and meditate, the mind cannot be controlled. In such state, we still cannot meditate on Eshwara who is above all imagination. Through use of force, if we hold prana by pranayama, our mind becomes disconnected with worldly things. In that condition we understand things which are above sensory perceptions. Then our imaginations and Sankalpas (intentions) come to be true.
With the outer covering of dirty thoughts, when intellect is static, we can do pranayama and cleanse such thoughts. Therefore, we then experience the feeling of Gnana only when we do meditation without worldly desires and thoughts. Knowledge will not dawn without meditation. Even this meditation does not happen without regular practice of pranayama and yoga. We have to practice yoga only to get into meditation. Whoever practices meditation can cross the cycle of births and deaths. The precious knowledge which can help us to swim the ocean of lives can be obtained only by those who are always in pleasant state of mind, and have singlemindedness. The Reality about Dhyana (Meditation)
Those who want to meditate without worldly worries should sit comfortably either in Siddhasana or Padmasana with their hands straight on their knees. They should sit straight, keep their concentration on the tip of the nose and repeatedly do nadi shodhana pranayama while respiring and emitting the breath. They need to repeat the supreme mantra “Om” holding their breath in Kumbhak pranayama. When the prana is controlled the mind is at peace. With “Om” sound along with AnaHatha sound, Ghanta Nada (Bell ringing sound) should be heard. After a month of regular practice of this method, prana gets controlled and mind will be at peace. The Lotus of heart which is in deep slumber in Sushumna, in upside down position, 42
would face upwards and starts blossoming. Mind becomes empty and goes into concentration. Then meditation becomes natural. Here certainly the mind comes into our control. In reality this is known as meditation or knowledge. All other things are only imaginary. With stringent practice of meditation and yoga, the mind can be controlled and all illusions will vanish within no time. -o0o-
Chapter 3 Three paths of Welfare
Gnana yoga, Karma yoga and Bhakti yoga are the three paths of welfare. Other than these three, there is no other way to reach Almighty. Gnana yoga is intended for those who do not have any desires and who consider karmas (actions) as cause of misery and sacrifice them. It is for those who are in deep meditation and develop vairagya (dispassion) towards material things. Karma yoga is prescribed for those who cannot sacrifice karma and for those who want to enjoy material pleasures. In other words, it is for those who want to live a normal life but reach the ultimate goal. Bhakti yoga is recommended for those who do not show too much interest or disinterest towards worldly pleasures. By the grace of God, they develop a longing for God. They are neither Bhogis (one who enjoys things intentionally) nor Yogis. Such people think they cannot reach God if they get entangled in material pleasures. They do not enjoy those pleasures fully nor do they propose to abandon them. They do not live only for earthly pleasures and die. At the same time, they do not like leaving everything and living like beggars. They like to live in this world, but like to hear about the greatness of God and thereby reach God. For these types of people, the best way is 44
Bhakti Yoga. As long as the mind links with Vasanas (past impressions), it does not develop strong trust on divine knowledge, and develop eagerness to reach God. Until the vasanas exist, human beings have to participate in worldly activities. Human beings have to involve themselves in worldly activities when they cannot renounce Karma (meaning that they cannot detach themselves from their activities) and adopt vairagya, and until then they have to keep doing karma. Such people who do not fail to lead a righteous life without expecting the fruits of action perform holy deeds like Yagna, Daana, Japa and Tapa. They also avoid prohibited deeds, endavour to get rid of sin and attain Vishuddha Tatwa Gnana (Ultimate Knowledge) in this world itself or would be devoted to God. Karma keeps changing. Brahma Loka obtained through such changing karma also keeps changing. Because of these changes, such Brahma Loka is considered inauspicious. Those people who are knowledgeable have to leave craving for Brahma Loka as it also gets destroyed. Human Life is more difficult to get
Those who aspire to become Gods should realize that the pleasure of heaven is not permanent. Although human beings undergo a lot of suffering here, even Gods also wish to be reborn as humans. It is because they realize that only with human body can one develop knowledge and devotion. With a divine body, one cannot get the benefit of knowledge and devotion. Therefore, knowledgeable human beings should not 45
long for heaven just as they do not want hell. One should not also aspire for rebirth here as humans. This is because, once one develops a liking for the human body, it will become an obstruction to the achievement of Gnana Sadhana (knowledge). The human body is perishable, but through the practice of yoga, one can achieve salvation only with this physical frame. Once we achieve liberation, one need not have to come back. Therefore, this human body is the means to perform all auspicious activities. Those who do such activities easily get human birth. For those who involve in evil acts, it is difficult to get a human body. The human body is like a ship to cross the Bhava Sagara (ocean of life). Guru or preceptor is the captain of this ship. He uses divine practices and smarana (constant memory) as fuel to reach the destination. In spite of getting such a great instrument such as the human body, who ever fails to cross the ocean of life, should be considered as self destroyer or like a person who commits suicide. Ashtanga Yoga Sadhana
For their own welfare, people have to choose Ashtanga Yoga which contains yama and niyama; follow Brahma Vidya which is told in the Vedas that explains discrimination of permanent and non-permanent things; a methodology which is known as Eshwara Pranidhana. They can follow one of these methods according to their convenience and reach the Almighty. Except these paths there are no other paths to reach the supreme. But generally people choose their own path and leave out the path 46
directed by God himself. For such people reaching Almighty is not possible. There will be no betterment for them. The above said three paths are useful to reach the destination. Setting aside their interest in other activities, those who practice yoga with desirelessness and those yogis who control sensory pleasures, take to Pranidhana type of devotion and concentrate the mind alone can reach the Almighty. People in four levels
There are people in four levels in this world – Superior, Middle, Lower and Bottom Level. Gnana yoga, Karma yoga and Bhakti yoga were fixed for the first three levels of people depending on their convenience, requirement and situations. The greatest yogis who belong to the highest category are the people who realized that the world is imaginary, sacrificed their personal comforts and adapted to Gnana (Knowledge), Vairagya (Dispassion), Tyaga (Sacrificing nature), Tapas (Meditation) and took to the practice of Ashtanga Yoga to reap real benefits of knowledge. These are the people dearest to God. The second category of people is in the Middle level. They do not accept wholeheartedly that the world is unreal. They also do not enjoy the pleasures intentionally or leave them out. They are in a state of uncertainty. They do not follow their own ways or the ways prescribed in the ancient scripts. Such people visit holy places, follow vratas and do charity. They practice Bhakti yoga, chanting, meditation, listening to the stories of 47
God’s glory and satsang. They follow Ashtanga yoga. They do not leave their homes. Despite being in the state of doubt, they uplift themselves. Through Bhakti yoga they reach the Almighty according to their devotion and get good results from God. The third level is for the lower people who consider the world as a reality to some extent, and would like to be born again and again to help others. They want to enjoy worldly pleasures. They follow Karma yoga and help others. They perform yagnas, yagas, run schools, choultries and cowsheds. They start universities and dining halls where food is served free. Through pious deeds like donating food, clothing and money, they serve God. When Ashtanga Yoga is practiced with Karma Yoga without expecting any return (desirelessly), these people happily reach God. Through Gnana, Bhakti and Karma Margas, all categories of people reach God and gain happiness. All the three Margas (ways) are dependent on Ashtanga yoga. Excepting these three, there is no other instrument to attain the Almighty’s grace. The Bottom category of people in the world is those who think this world is everything. These people are very selfish. They would not accept the difference between justice and injustice. To be pure is against their tenet. They want to be happy at any cost and through one or the other idea they will be always busy in earning money. They do not mind doing prohibited or heinous acts. They lead their lives in such a way and die. They 48
do not have the desire to reach God. Such people should listen to and read about the glorious deeds of God and attend satsangs regularly. How can anyone not realize his own state and God’s existence? How can he not try to earn salvation? This is why people should realize the paths laid down by God and choose the most suitable path for them and go ahead by practicing that. When temporarily difficult situations arise, people should not either take or follow big decisions. They should do pranayama with strong will and enthusiasm. With the practice of yoga and pranayama, the mind will certainly come under control. The mind should not be allowed to wander with agitation. The mind should win over other organs through yoga, pranayama and satvic intelligence. Along with yama and niyama, the practice of Ashtanga yoga is said to be the best way to control the mind. To control the mind, we have to practice and understand the yoga system fully and keep doing it regularly. One has to dispassionately adopt Sankhya Yoga and think deeply about the creation and destruction of the world, until the mind gets controlled. How can this universe be created? How will it get dissolved? Such matters need to be analyzed logically with full awareness and dispassionate attitude. When such synthesis is done repeatedly by the mind, the bad thoughts will get left out.
Those who do not have the right to practice Ashtanga Yoga and Brahma Vidya through Bhakti, Gnana and Karma Yoga, are the ones who run behind base and ego fulfilling desires. Such people will not be able to get over the cycle of births and deaths. “Guna” is that characteristic thing which tells about the commitment that people have to follow certain tenets. “Dosha” is that characteristic thing quite opposite to Guna. In this world, all the material things and aspects may be similar but in their usage there is a classification as good and bad. God has decided Gunas and Doshas to make people choose the righteous path and leave out the wrong path, so that living in this world is set to certain good standards. Those who do not come under the Ultimate and Supreme Gnana and Bhakti should follow the percepts of sages Manu, Yagnavalkya and Parashara. This is the directive of Lord Almighty in order to elevate them. Discriminating things
From Brahma to inanimate objects, there is one atma in all the bodies. The five elements – Earth, Water, Air, Fire and Sky – make every living being in this world. A combination of these things gives a body to any living being. The composition is the same in different bodies. Different names and shapes are given to them in the Vedas only to perform assigned tasks in a convenient way. Living beings fulfill their activities according to the doctrine of Karma and get redemption. Assigning of country, time, Gunas and Doshas are done by God only to put things in order so that a methodology is in place. 50
The details of Place and Time
When a person is born in a good country, at a good time and in a better role and performs his activities, they yield better and faster results. If one does things according to one’s own wish without thinking one may get opposite results. That is why the importance of country, time and role is mentioned in our Shastras (Vedic texts). In ancient times, it was considered that a country where there is no black buck and no Brahmin to do Veda chanting or Vedic duties is unholy. In olden days, though there were black bucks in some countries, since Brahmins were not there, Indra, Brahma and other gods did not perform yagnas. For the same reasons, in olden days, countries like Anga, Vanga and Kalinga were considered as unholy. Places where holy deeds were not done and had barren lands (which were not used for agriculture) were considered unholy. In the same way, the activities done without knowing well about the auspicious timings, Gunas and Doshas would give opposite results. These activities neither give worldly comforts nor spiritual advancement. Expected results will not be achieved when activities are performed after the suitable auspicious time has passed. Expected results would occur when good activities are done within the auspicious time. If they are not done at the proper time, it would be a waste. Days like Makara Sankramanam are very auspicious days. Days after birth and death, and eclipse days, are considered inauspicious. Whenever auspicious activities cannot be done, those are considered inauspicious days. 51
Discriminating Purity and Impurity
The criteria used to classify the pure and the impure in all physical objects is based on material, timing, objectivity, meanness or greatness. Water from rivers, tanks and wells is considered pure but water from small pits is considered dirty. Depending upon the conditions of a particular country, time and role, same object may be considered either pure or impure. Utensils of copper and brass are considered pure, but with the touch of urine, they are considered impure. However, with water they can be cleansed again. During menstruation, a woman is considered impure as cleansing takes place at this time. After those days are over, she is considered pure. Fresh food is pure and cold, spoilt food is impure. When basil leaves are put in water with a mantra (Mystic Syllable) and sprinkled over things, they become pure. When one smells holy basil leaves, it is considered an act of purity. Grains, firewood, bones, oil, ghee, milk, curd, butter, sugar, jaggery, honey, gold, silver, mercury, other valuable things, and physical things like deer skin are cleansed with a particular period of time, air, fire or water. According to the country, time and situation, either by the above said or other methods, purification is done for all things. Similar to materials that become pure or impure, human beings also become pure or impure depending on the strength, wisdom and clarity of the activities done. According to the 52
activities undertaken by human beings, they achieve good or sinful vasanas (impressions) which make them pure or impure. However, they can wash off themselves and become pure through their own acts and activities. Through bath, charity, meditation, attitude, activities and constant remembrance of God, the human mind becomes pure. Such person should keep doing the recommended good deeds. The holy mantra (powerful chanting) given by Guru (master) purifies us. When we surrender all our good activities to God, those activities also get purified. Men get Punya (accumulation of Spiritual Wealth) only when time, place, material, doer and chanting are pure. Otherwise, they accumulate sin when any of these are impure. Classification of Gunas and Doshas is artificial
The one sleeping on the floor does not fall down. Similarly, the spiritually downtrodden cannot go down any further through the practice of karma. Brahmins are in a higher state than the spiritually downtrodden. There is every chance for a Brahmin to fall down. Even karmas conducted with devotion also become defective depending on the influence of place and time. It is natural for the Grihasta (married householder) to follow karmas with certain amount of enthusiasm and those are considered as Guna Karmas. It is a Dosha (mistake) if disinterested people in wordly activites develop enthusiasm in Karma. 53
On the whole, whatever has been discussed above is not necessarily true. The above discussion is meant to develop clarity of mind in accordance to place, time and situation for a certain period of time. People get stuck all their life discriminating between pure and impure, and between Gunas and Doshas. They do not get liberated. In fact, by the process of giving up alone, Karma gets diminished. Sickness, grief, attachment and fear get removed only through the process of surrender or giving up. People get benefitted through that. The effects of craving after worldly attractions
God recommended the path of giving up. When human beings do not adapt to that and practice Karmas for personal comforts, their attraction for such comforts increases. When we succumb to desires, we start quarrelling with others. With quarrels, anger takes over. An angry man loses intellect and the sense of understanding. When people are caught in lust and anger, they lose their knowledge and become useless. When people are entangled in worldly cravings they never understand their own people, others, their self and ultimately God. They live long lives wastefully like trees. The completeness of a human birth
Having taken human birth, one should help others. That gives meaningfulness to human birth. People with intelligence should dedicate their physical, mental and emotional energies along with their money and speech. They should even stake their 54
own life to help others and serve God. They should follow spiritual rules and regulations, and lead a disciplined life. They should serve Gurus (masters) who are embodiments of Eshwara, and are composed with the knowledge of Divine. They should have full faith in the Lord Almighty and perform their duties in a dispassionate manner without getting attached. All desires cause sadness. They cannot leave them but they can enjoy them without craving/indulging. While enjoying, they are supposed to sing the glory of God with a firm conviction. Due to continuous practice of this with full devotion, real knowledge of God dawns in their hearts, and also their desires disappear. Such a state of mind without desires is considered “Nishkama Bhava” and that is the best and prosperous path. Those who have the above mentioned yoga, Gnana, Bhakti and who have no desires alone develop complete devotion to God. The characteristics of Yama, Niyama and Shat Sampatti
Those who follow Yama and Niyama get their desires fulfilled according to their wish. Yama includes non violence, truthfulness, non-stealing, continence, non-acceptance of gifts and non-accumulation of wealth. Niyama includes contentment, austerity, spiritual study and imbibing God consciousness. Along with these, silence, guest feeding, conducting prayers, helping the needy, pilgrimage and serving Guru are good qualities called Shat Sampatti.
Concentrating the intellect with perseverance on God is known as Shama. Controlling senses is known as Dama. Bearing sadness is Titiksha. Controlling the tongue and the genitals is Dhyrya (Courage). Forgiveness is a huge donation. To be without desire is the greatest meditation. Winning over the wavering mind is Sooratva (being dashing). Always to be in equanimity is truthfulness. Smooth and sweet talk is known as the best quality. Soucha is not having attachment to Karmas. To let go Karmas is renunciation. Righteousness is the dearest wealth. The Lord Almighty is the Gnana Purusha (God who receives the fruit of yagna) who is the wealthiest of the wealthiest. Upadesha (preaching of knowledge) is the Dakshina (token of gratitude) to the Guru. Pranayama gives people the best strength. To acquire unparalleled devotion towards the Lord Almighty is known as profit. Not differentiating between Self and God is education. To be away from prohibited activities is Lajja (shyness). To have no desire is wealth. To be equal minded in sorrow and happiness is known as great comfort. To crave for worldly comforts is sorrow. The one who knows attachments and freedom is a well read person. The one who thinks “this body is me” is foolish. A person with wavering mind is one with bad character. Adapting to Sattva Guna (the mode of goodness) is heaven and increase in Tamo Guna (the mode of inertia) is hell. It is known that the God who is in the form of Guru (learned master) is our relative and the human body is our dwelling place. The virtuous is the wealthiest one. The one who 56
is not satisfied is known as the poorest person, and the one who cannot control senses is impoverished. Developing devotion on the Lord Almighty is righteousness. Seeing oneness in all places is known as knowledge. Not having interest in pleasures caused by Tri Gunas is known as renunciation. Obtaining Anima and Garima powers is true wealth. Therefore, discriminating between Gunas and Doshas is a mistake. Not looking at Gunas and Doshas in a discriminatory way is the right thing. -o0o-
Chapter 4 Logic of Tatwa
Sages who analyzed tatwas gave various numbers. Some said there are 18 tatwas, others said there are 25 or 26, and few of them said 16 or 17. Everyone is right. Those sages who got enticed by the maya of the Almighty argue saying that the other version is wrong. For all these varied viewpoints, the superb magic of the Almighty is the reason. The world which is composed of so many varieties itself is the creation of the superb magic. As long as the world exists, such arguments will continue. Mind is the source of all such arguments. When mind remains in its original state, after it gets the power of sadhana, through the sama and dama, then these arguments and distortions will be set at rest. The physical characteristics merge in one another. Depending on the differences of Karya (activity) and Karana (reason or sometimes situation) the numericals may be correct, but simply by counting and orally theorizing them, does not give true knowledge. The Purusha (Man)
Individuals with ignorance since time immemorial cannot understand their own self without Yoga Sadhana (the practice of yoga). They need a guide and a philosopher to educate them about the real knowledge. There is not an iota of difference between our Jivatma (soul) and the Paramatma (super soul). 58
When this is true, the imagination of knowledge given by an outsider is not a correct idea. Knowledge is the nature of sattva, but many interpretations are given about this. By knowing the number of tatwas, we understand the Karya Karana (ways and means) and the differences of the world. The knowledge of our Atma and Paramatma will dawn only out of the practice of yoga. The Prakriti (Nature)
The steady state of Trigunas is called Prakruti. Sattva, Rajas and Tamas are the Trigunas which belong to Nature. These are the basis for Shrishti, Stithi and Laya (generating, organizing, and destroying). The three gunas do not belong to the soul. Knowledge emanates from Sattva, activity from Rajas, and Ignorance is known to be Tamo Guna. The imbalance between these three gunas is Kaala (Time). One’s Swabhava (own nature) is called Maha Tatwa (the greatest of the tatwas). During the commencement of creation, Nature which has its own ways and means takes over through Sattva guna and begets the state of tatwas. The Avyakta Purusha stands and observes this as a witness. Due to the observation of Avyakta Purusha, the greatest tatwa gets strength. Seeking the help of nature, the whole creation of the universe took place. The Number of Tatwas
Purusha (Man), Prakriti (Nature), Maha Tatwa (the greatest Tatwa), Ahamkara (Ego), Akasha (the Sky), Vayu (Air), Teja 59
(Light) and Prithvi (the Earth) are the nine tatwas. Karna (Ear), Charma (Skin), Netra (Eye), Jihva (Tongue), Nasika (Nose) are the Gnanendriyas (sensory organs). Vaak (Speech), Hasta (Hand), Paada (Foot), Gudha (Anus) and Upastha (Genitals) are Karmendriyas (organs of action). These are the instruments of the mind and work under the instructions of the mind. Hearing is the job of ears; touch of the skin; seeing is of eyes; tasting is of tongue; and smelling is of nose. Sound, touch, taste, shape and smell come under the group of Gnanendriyas. We know that speech is related to Vaak, giving and taking is related to hands, walking and roaming around is related to foot, excreting is the job of the anus, and sex is related to upastha. These things are done by five Karmendriyas. To do or not to do these jobs depends on the nature of these organs. The Pancha Bhootas (five elements) along with Atma and Paramatma are considered as the seven tatwas as per some knowledgeable saints. They consider organs of body as part of the five elements. There are other saints who consider that there are six tatwas. Such saints count Paramatma along with five elements. In their opinion, Paramatma created five elements from Him and also lives as a Jiva (being) within them. There are gnanis who claim that only four tatwas exist. According to them, Teja (light), Jala (water), Anna (food) and Atma (soul) are there, and all other tatwas are born from these four. According to some saints, there are seventeen tatwas. They include five elements, five Gnanendriyas, five Tanmantras, 60
soul and mind. According to those who advocate that there are sixteen tatwas, they include five elements, five Gnanendriyas, mind, intellect, consciousness, ego, Jivatma and Paramatma. According to some saints, there are thirteen tatwas which include five elements, five Gnanendriyas, mind, Jivatma and Paramatma. In the same way, those who believe that tatwas are eleven in number include five elements, five Gnanendriyas and soul. Those who believe that the tatwas are nine in number include Prakruti, Purusha, Maha Tatwa, Ahamkara and five Gnanendriyas. Therefore, saints have understood the knowledge, commented and counted the tatwas in different ways. Saints have recognized twenty eight tatwas among the living beings. They are Prakruti, Purusha, Maha Tatwa, Ahamkara, Five Tanmantras, Eleven organs (including mind), five elements and Trigunas. To visualize the soul which is pervading in all these things is the greatest knowledge. If we are able to visualize Atma Tatwa at all times, without observing the feelings created by Trigunas, Stithi and Laya, that is known as Vignana (Realization). The creation, condition and destruction of all material things happen because of Atma Shakti (the strength of the self). When Pralaya Kaala (dissolution of the whole universe) happens, only Paramatma or Para Brahma exists. Saints in this world do not get any special power over the physical tatwas through Pratyaksha, Anumana, Itihya and Param Paragata (the four measures). This is why 61
knowledgeable saints do not get enticed to worldly distractions. Difference between Prakruti and Purusha
Though Prakruti and Purusha are different from one another, their dependence on each other shows that they are not different. Due to Maya (the illusion created by the Almighty), people in this world are enticed by distractions. Such people would attain Gnana if they receive the grace of God. Due to the changes of Trigunas in nature, the world continuously undergoes changes. The Maya Shakti which has the Almighty’s Trigunas creates various differences in this world. These differences are of three types – Adhyatma, Adhi Bhoota and Adhi Daiva. The Eye is said to be Adhyatma, the Form is Adhi Bhoota and the Sun is Adhi Daiva. They are interdependent. The Sun in the sky is different from the Form and the Eye, but with the light of the Sun, the Eye and the Form shine. Though the Sun is different, He is the reason for the shining of the Eye and the Form. In the same manner, Atma is the basic thing for the physical world. Soul is different from the physical world. Soul has its own lustre and it gives shine to the world, but it remains separate. These changes include the differences between Adhyatma, Adhi Bhoota and Adhi Daiva. The Skin is Adhyatma, the Touch (skin’s characteristic) is Adhi Bhoota and Vayu is Adhi Daiva. In the same way, the Tongue is Adhyatma, the Taste is 62
Adhi Bhoota and Varuna is Adhi Daiva. Similarly, deep inside us the Mind is Adhyatma, the Sankalpa (intention) is Adhi Bhoota and Moon God is Adhi Daiva. Buddhi (Intellect) is Adhyatma, the grasp is Adhi Bhoota and Brahma is Adhi Daiva. Chitta (Consciousness) is Adhyatma, thought process is Adhi Bhoota and Vasudeva is Adhi Daiva. Ego is Adhyatma, egoism is Adhi Bhoota and Rudra is Adhi Daiva. Root cause of variances
The highs and lows of Trigunas create Maha Tatwa through nature. The ego within leads to Moha and a feeling of divide. The ego manifests itself in three forms – Satvic, Rajasic and Tamasic. These gunas make people doubt the existence of Eshwara. They dispute over this and ignore the fact that diverse views are created by intellect. Since ego is the root cause, they do not understand Atma Tatwa. As long as man remains detached from the Almighty, his ego and differences will not end. Karma is born through Gunas. Due to the variability of Gunas, Trigunas are caused. Jivatma (Human Spirit) will experience Karma Phala (result of the past lives) with Trigunas. As long as imbalances in Trigunas exist, the differences in the world exist. Due to the existence of such differences, Jivatma will be out of control. At this stage, Jivatma has a tendency of fear towards Eshwara. People perform rituals and prayers for attaining
heaven. With attachments and sufferings they continue to go through the cycle of births and deaths. Sankhya Yoga – Creation of Universe
The differences which include illusions would vanish with the knowledge given by saints through Sankhya Yoga. During the start of Satya Yuga, people had Vignana (divine knowledge) and Viveka (discriminating power). They also possessed Brahma Swaroopa (the knowledge of the Almighty) and never discriminated between Dhrashta (the doership) and Drishya (the situation). Brahmam is above discussion and description. He is free of form and shape and is real. He took the form of two tatwas – one being Maya (illusion) and the other being Gnana (knowledge). The first tatwa is Prakruti and the second one is Gnana or Purusha. Purusha released Prakruti, and in turn Prakruti released Satva, Rajas and Tamo Gunas. From the three gunas, Maha Tatwa (the greatest tatwa) arose. Changes in Maha Tatwa cause ego in people who are possessive. Ego is of three types – Vaikarika, Tyjasa and Taamasa. From Taamasic ego, five elements are born. From Rajasic ego, Karmendriyas are born. From Satvic ego, Gnanendriyas and eleven ruling devas including Indra are born. With the grace and inspiration of God all these factors got together with one another. Due to that merged entity a beautiful universe was created. Paramatma is in this huge ocean of water. From his navel, a lotus like universe is born. In 64
that lotus, Lord of Creation, Brahma, is born. Brahma created all worlds with the grace of the Divine. Whatever is born in this world, big or small, stout or lean – anything happens only with the union of Prakruti and Purusha. Whatever is present at the beginning and end of a thing, the same would be present in the middle also. That is the truth. Any changes that happen are only incidental. For this world, the motive is Prakriti and the main instrument is Purusha. This ever changing world is explained as Kala (Time). Hence, the root cause of the world is Paramatma. As long as the grace of God is there, the world which is created for enjoyment of human beings will continue. According to the dictates of time, this mighty universe gets created and demolished at Pralaya (doomsday) along with fourteen worlds and five tatwas. Laya (the method of dissolution)
The body gets dissolved in food; Food dissolves in grain; Grain into the earth; the earth into smell; Smell into water; Water gets dissolved into its own type of juice; The juice dissolves into fire; Fire into a form; Form into air; Air into Touch; Touch into the sky; Sky into sound particles; Organs get dissolved into Ahamkara (Rajasic Ego). Rajasic Ahamkara merges into its owner, the Mind, which is Satvic Ahamkara. Due to the five elements, sounds get merged 65
into Tamasic Ego. The lord of all this is Ego and it merges into Maha Tatwa. Maha Tatwa gets dissolved in its Satva Guna and other gunas. Trigunas dissolve in Prakruti, and Prakruti into Time which does not get destroyed. Spirit gets dissolved in Paramatma. Paramatma stands still in Atma Swaroopa (spirit). In the world, from the beginning to the end of this creation, only one tatwa is pervading. How will the Purusha who is observing all this get distorted images? Those who have the knowledge of Sankhya Yoga which explains Karya Karanaas (the secret of creation, cause and context of birth and death) would be relieved of all doubts. They understand the method of dissolution clearly. The ways and means of mind are in the control of Trigunas
Out of the Trigunas, whichever has a greater influence on the mind, those feelings will be dominating. Under the influence of that guna, the Karmas (activities) performed by human beings result in appropriate feelings in the mind. The mind which is housing the five elements is known as Adhyatma; Sankalpas (intentions) are Adhi Bhootas; the moon is Adhi Daiva. Though all the three seem to depend on each other, Paramatma is different from Prakruti. Prakruti is under the control of Paramatma. Trigunas are under the control of Prakruti. Mind is under the control of Trigunas. All the activities of the everactive world are under the control of the mind, but the mind does not realize the superior power of its own. So it takes the 66
shelter of Trigunas to enjoy comforts or discomforts. In fact, the mind is the owner of Trigunas and other matters. Nature of Trigunas
When the human mind is encompassed by Satva Guna, persons have Shama, Dama (Discipline), Titiksha (Endurance), Viveka (Discrimination), Vairagya (Renouncement), Tapa (Meditation), Daya (Compassion), Satya (Truthfulness), Santosha (Happiness), Medha (Intelligence), Buddhi (Intellect), Kshama (Forgiveness), Shradda (Faith), Lajja (Shyness), Gnana (Knowledge), Asthikata (Trust in God), Nispruha (Desirelessness), Vinaya (Obedience) and Garvarahita Dharma Bhava (a feeling of Righteousness without Pride). Due to these feelings, bliss is experienced. When human mind is encompassed by Rajo Guna, the persons want to enjoy worldly pleasures. Attitudes like Trishna (thirst for enjoyment), Sukha Lalasa (excessive desire), Dhamba (Boastfulness), Kamukatva (Sexual urge), Asathya Bhashana (telling lies), Adhyarya (Timidity), Amita Ananda (excessive happiness), Desa Bhramana (Roaming aimlessly), Bheda Buddhi (Vicious thoughts), Vishaya Trishna (thirst for things) and Mada, Utsaham (Feverishness with Vanity) will surface. If the mind is surrounded by Tamo Guna, human beings tend towards Nastikata (argue on the very presence of God). Attitudes like Dushta Sankalpa (bad intentions), Bhaya (fear), interest in unacceptable deeds, Agnana (Ignorance) and Ati 67
Krodha (extreme anger) get exhibited. Because of these things, human beings develop Lobha (Miserliness), Himsa (Violence), Yachana (Begging), Kalaha (Fighting), Shoka (Misery), Moha (Attachment), Klesha (Grief), Deena (Helplessness), Daridra (Poverty) and Akarmanya (Laziness). Since the effects of Trigunas are of three types and intertwined with one another, yoga practitioners realize the path of salvation smoothly. Practitioners change the way of their minds and spirit naturally. If such knowledge was not available, sadhaks (practitioners) cannot gain control over the mind. Sadhaks must certainly know about this. Trigunas contain “Me and myself” feelings. All the activities performed through sound, organs and spirit happen with the union of Trigunas. If the practitioner is faithfully following Dharma (Righteousness), Artha (financial probity), Kama (Moderation in sensual pleasure) and Moksha (seeking Liberation), he will understand that all the Trigunas are working within him. Due to this the practitioner gets more faith and also riches. When the practitioner does his day-to-day routine rituals in his capacity as a householder, and shows interest in that, it has to be understood that such attitude develops because of the union of Trigunas. As Gunas dominate, human beings develop external attitude and inner nature. A Satvic man would have Shama, Dama gunas as effects of above-mentioned characteristics of gunas. We also 68
understand that a Rajasic man would have desires, and a Tamasic man would have anger. Whether it is a man or a woman, without expecting any return or profit, when they sing the glory of God, we can understand that they are Satvic people. If they pray to God with some desires, we should consider them as Rajasic people. When people sacrifice animals and pray to God, we should understand that they are Tamasic people. Time and Period
When Satva guna which is pure, peaceful, prosperous and sacred dominates by pushing down the other gunas, the practitioner attains comfort, knowledge and righteousness. Indulging, disputes, and belongingness are the by-products of Rajo guna. Tamo and Satva gunas would be dominated by the predominance of Rajo guna. Similarly when Tamo guna which has lethargy covering the spirit, Satva and Rajo gunas get trampled and the sadhak (practioner) goes through sadness, possessiveness, sleepiness, is cruel and driven by desires. We should understand that when the mind is at rest, body is relaxed, enlightened, fearless and free from desires, Satva guna comes into being. When the mind is restless, active, agitated and the body is tense and thoughts are unreal, then Rajo guna grows. When the practitioner loses memory, becomes incapable of meditation, does not have the desire to unite his mind with the inner spirit, mind becomes static with inertia, 69
does not want to do any work, ignorance increases, forgets his own self, then we should understand that all are the destructive Tamo gunas in him which have increased. When Satva guna grows, the strength of super-natural power increases. When Rajo guna grows, harmful characteristics increase. When Tamo guna grows, devilish attributes get strength. A Sadhak with Satva guna attains bliss through divine activities like constant memory of God and meditation. A Sadhak with Rajo guna develops jealousy, aversion, pride, ego and selfishness. A Sadhak with Tamo guna gets into treachery, violence, debauchery and other unacceptable practices. The Process
Those who take shelter in Satva guna practice constant memory, meditation, yoga, japa, yagna and charity. They develop faith and concentration. After death, they attain heaven and the higher seven worlds. Those who take shelter in Rajo guna and do Rajasic activities would be born again here on the earth. Those who take shelter in Tamo guna and do Tamasic abusive acts go down in their births, go to hell and later take birth as insects, birds and animals. Jagruti (Awakening) develops because of Satva guna. A state of Swapna (dream-like experience) develops because of Rajo guna. Sushupti (Deep slumber) is experienced in Tamo guna. If a person dies when Satva guna is dominating he would reach heaven. If one dies when Rajo guna is dominating he would be 70
born again on the earth, which is in the middle of Lokas. When one dies while Tamo guna is in full force, he would go to hell, and later take births as insects, birds and animals. Those who are above all the Trigunas merge into Nirguna Brahma (the Almighty beyond qualities). The Phalam (Fruit)
Satvic Karmas are those that are performed without expecting anything in return. They are non-selfish. Rajasic Karmas are those that are performed with expectation of some benefit, while Tamasic Karmas are done with animal sacrifices. Similarly the benefits or results out of Satvic Karmas are happy and pure, whereas Rajasic Karmas give unhappiness. Tamasic Karmas give only ignorance. Human birth is taken only to accumulate knowledge and for spiritual development. So the sadhak (practitioner) should not practice according to gunas, but should follow Satvik guna with non-attachment. He should have control over his sensory organs and will have to pray to God. -o0o-
Chapter 5 The Path of Knowledge and Customs in India
From ancient times, in India, the Gnana Marg (path of knowledge) had customary ways like Vedanta, yoga, mantra, tantra and bhakti. People take the route of Dharma and Karma to attain knowledge. However, in recent times, these practices are taking different routes and are changing. The preachers are duping people. The practitioners are not getting the required results following the practices of misleading preceptors. These fake preceptors are not following the dictates of Vedic texts, but are following dubious methods which are convenient to them. They are starting new practices without realizing the real tatwa. As a result of this, so many methods are prevalent in India today. Such a variety of practices are not there in any country other than India. The Path of Vedanta
The path of Vedanta came into existence before all other paths. This is the vedic method and is in accordance with the Vedas. In this path, Viveka, Vairagya, Shama, Dama, Shat-sampatti and Desire for Mumukshatva (liberation) are the instruments of the seeker of knowledge. The sadhak becomes eligible for tatwa gnana through the practice of the above methods. Without obtaining the four practices told in the Vedic texts, nobody can get Brahma Gnana (ultimate knowledge). Just as a traveller carries money for necessary expenses for his journey, the 72
spiritual seeker certainly should possess the wealth of the four practices. Along with Viveka, Vairagya, Shama and Shatsampatti, he should possess Sravana, Manana and Nidhi Dhyasa. Vedic texts tell us that with these things, his mind gets purified and gets knowledge. Liberation is attained through Gnana. The dictate of Vedas is that without possessing Gnana, no one can attain Eshwara. In this path of Vedanta, texts like Vedas, Upanishads (Commentaries on Vedas), Brahma Sutras, Yoga Vasishta (Question and Answer between Guru Vasishta and Sri Rama) and books written by Adi Shankaracharya are there. The Path of Yoga
The path of Yoga is the second path. Ashtanga yoga is to be practiced. Yoga shastra is considered as the ultimate knowledge and Lord Eshwara is the master of this shastra. Among the siddhas who practiced this system, the most famous is Sage Kapila. He professed Sankhya Darshana. Sage Patanjali wrote about Yoga Darshana. However, people feel Sage Kapila’s work is much greater than that of Sage Patanjali. The practice of yoga is considered duty for all of us and we should follow it. The Path of Mantra
In India, at present, the path of Mantra is not seen as an independent path. However, all those who practice spirituality accept this system. This system is followed more than the above two systems. In the path of Yoga or Vedanta, the 73
practitioner is supposed to discard worldly pleasures, whereas in the path of Mantra, it is not so. Most of the sadhaks do not want to let go the pleasures of life. They also do not want liberation. They have desires. To get those desires fulfilled, they follow this path. But even such practice helps the spiritual aspirant to develop to some extent. The Path of Tantra
At one time, the practice of Tantra was very prevalent in India. Nowadays, it has taken a back seat. Practitioners pray to Shiva Shakti form of Eshwara. They follow the texts of Tantra. In these texts, details of Yoga practice are particularly available. All mantras are also available in Tantra texts. The details about how to propitiate the ruling deities is dealt with in these texts. Three systems are told in these books. The first one is to sacrifice a life, which is Tamasic. This is known as Vamachara system. The second and third are known as Veerachara and Divyachara systems. The practitioners of these systems possess dedication, the knowledge of Yoga, and the power of Mantra which are to be highly appreciated. Very quick results are expected when sadhaks follow this path. That being the reason, Tantra Shastra is very secretive and deep. The Path of Bhakti (Devotion)
The fifth path is devotional. Presently, people follow this system and do Murthy Pooja (They pray to a form of a deity). They think that they are servants of Gods and take God as their 74
Lord. They have the feeling of Dvaita while praying. They do not follow Vedanta and Yoga. Those paths preach Advaita method. The Union of Gnana, Yoga and Bhakti
God can be attained through three methods – Gnana, Yoga and Bhakti. Wherever knowledge is there, Yoga is present. Bhakti is also there. Fulfillment of knowledge is Gnana. Yoga is stopping of the ways of the mind. To have deep devotion towards God is Bhakti. Greatest devotion is possible only when the sadhak realizes supreme knowledge through the practice of Yoga. This means these three are intertwined. If one starts on a path without regularly practicing, just to preach a method or to help others, that system will not work. The Sadhak has to experience his own self during practice. If people are supposed to receive preaching through him, then through God’s grace he could become a preacher. As a matter of fact, his presence in this world does not grow or stop any development here. The Path that gives Siddhi
People are entangled in the illusionary world of pleasure and pain. Yoga is the method by which people can come out of illusion and achieve Siddhi (fructification). The state of Paramapada (absolute bliss) which is liberation cannot be attained through any other paths other than yoga. It is not easy to get control over the mind. The mind is in the 75
control of prana (Vital Force). With the practice of pranayama and through prana alone, the mind can be controlled. Nothing is impossible for mankind, but to keep the mind stable for a moment is quite an impossible thing. This being the situation, yoga alone is the only means to reign over the mind. Physical strength is needed for Knowledge
It becomes necessary to control the body before trying to control the mind. With a controlled body, physical practices can be done. Through practices, one can overcome psychological problems. Then, one gets control over sensory organs, and thus gets self-realization. A sadhak who does not have control over his body cannot imagine seeing God even in his dreams. An uncontrolled body gets diseases and gets deteriorated before self-realization. Maha Yoga
Some people think that Hatha Yoga, Mantra Yoga, Laya Yoga and Raja Yoga are different from one another. This is not correct. While kundalini gets awakened, these four yogas automatically get into the practitioner. This is called Maha Yoga. If the Sadhak does not have the urge to reach God, however easy may be the path, he will not attain it. Tapa (Meditation) is the means to reach God. Winning over the mind is Tapas.
The Sadhak must hold the Prana at the bottom of the spine to become a perfect practitioner of Pranapana pranayama (breath-holding through anus). Without pranayama, there is no other instrument to attain God. Through prana yagna, one gets detachment of love and hate, and realizes knowledge. Prana Yagna
Of all the yagnas, Prana Yagna is the greatest. Prana, the most important thing to any practitioner, is Aahuti (sacrificed as offering) in Brahmagni to fulfill all the desires. For prana yagna, there is no need to spend either money or time. This has to be started early in the morning (at 3 AM). At that time, practitioners would not have any other work to attend to. Nights are supposed to give rest to everyone. A practitioner has to do Prana Yagna early in the morning, either for 3 hours or for 3 Jamus (One Jamu = 3 hours). He need not have to think of four Purusharthas (Dharma, Artha, Kama and Moksha). Whoever does Prana Yagna with courage and duty mindedness, certainly the doors of heaven get opened to him. His mental excellence pleases all the Gods. His Sat-sankalpas (good intentions) are the Ahutis (sacrificial firewood) to satisfy the ancestors and bless him. His welfare will be taken care by God himself. The Sadhak who can sacrifice his life for God is the dearest one to God. As long as one is not ready to surrender his life to God, God is not pleased. So, all the Sadhaks should start Prana Yagna. Prana is the reflection of God. Mind is far away
from God. Prana is always with God. When the Sadhak’s prana gets hurt, God gets shaken up. In this universe, the life force of every living being is Prana. Through Prana, people get life span, strength and vigour. When Prana gets decreased, people become sick and poor. Through Prana Yagna, Sadhaks live peacefully for hundreds of years without fear and sickness. All the desires of people get fulfilled naturally with the practice of Yoga. In a short span of time, the Sadhaks experience that the whole world is illusionary. The Sadhak gets enlightenment and is free from darkness within. The practitioner needs to do Poorak (Inhaling deeply) on Mooladhara to concentrate his mind. Thus, the first offering of Prana is given. Second offering is done with Kumbhak (Holding breath) at navel region where Vishnu Granthi is situated. For having darshan of Vishnu, the Sadhak has to appease Yoga Mata (Mother Goddess), Kundalini Devi. This Shakti (Power) helps the practitioner very much. With this power, the Sadhak can visualize God’s Nirguna Swaroopa (Formless God). With the experience of Omnipresence of Maha Vishnu, he also experiences the universal activities performed in his own body. With the Sadhak’s Poorak (initial offering) the travel to Sahasrara or Brahmanda starts in an easier way. With the Kumbhak (second offering), starts the Brahmagni. This initiates Atma Prakash (inner knowledge) and reaches Prayag. With the Rechak (third offering), the entire heap of sins get burnt. With 78
that, the ancestors are pleased. Along with the chanting of “Om”, when offerings are given to the ruling deity of Prayag, Madhava, the Sadhak goes through repentance. His divine vision opens out. Goddess Saraswati lives in his throat. The Sadhak attains supreme peace. At this stage, Kundalini Devi gives entire knowledge to the Sadhak. From then on, the sadhak need not have to give offerings. If the sadhak closes his eyes daily in the morning and evening, he finds changes in his meditation and knowledge within a few moments. He will not be interested in worldly matters. If he narrates the experience of the Soul, people might think he is mad. In his practice, he observes changes daily. He becomes more detached and wiser. Mundane matters are of no interest to him. The wheel of Yoga Maya keeps spinning him all the time. He cannot be stable. He feels the whole world is moving and rotating. He feels unstable. It becomes obvious to him that nothing in this world is permanent. With Prana Yagna, he knows the universe is transient and impermanent. His dreams have a connection with the inner world. He would not have heard or seen things anywhere which he experiences in his dreams. Such things happen not only in his dreams but also when he just closes his eyes. The sadhak starts doubting whether it was his dream or reality. Normal people would never achieve this state even if they give up their whole lifetime’s earnings. The sadhak gets to this state very naturally. As his sins get eroded, he experiences the grace of God. 79
After Prayaschitta (repentance) at Prayag, the sadhak stabilizes in Satva Guna. “Satvat Sanjayate Gnanaha”. As he understands the meaning of this sentence, his joy increases. These experiences are possible only to those who have taken the path with the guidance of the Guru (Master). Whoever has the grace of the Master, they only experience these things from initiation. There is no doubt about this. Need for a Guru
The sadhak has to follow the ways and methods laid down in Vedic texts. These texts show the path to reach the Almighty. The Master has to follow those prescriptions. People have been ignorant from time immemorial. They cannot achieve knowledge of the Self by themselves. To enlighten them with knowledge of Self and Tatwa, they need a Master who is a knowledgeable person on Tatwa. Rama was given Upadesha (taught) by Sage Vasishta. With the Shaktipat bestowed by his Master, Rama went into Samadhi (trance) and got the knowledge of Brahman. Lord Krishna got the knowledge of Brahman from Sage Angirasa, and attained peace. The knowledge obtained directly from the Master alone gives the desired result. Through such practice only, the Vedic texts and Guru Parampara (hierarchy of Masters) would be protected. No one can preach God. God also behaves like a human being while he is on the earth as an incarnation. The yagnas prescribed in Vedic texts take many years to complete 80
without the guidance of a Master. However, if one gets a suitable and knowledgeable guru, the results are immediate. Those who get such great Gurus should stop analyzing and start the practice without further loss of time. Even if they are to face difficulties initially, they will get the necessary help at an appropriate time, as their practice progresses. The Methodology of Pranayama
It is not difficult to understand the above-said Prana Yagna, but the practice of it may be difficult. This gives greatest knowledge of the Self. If one understands it properly and follows it, one can be certain to attain the grace of God. The sadhak has to decide place and time suitable for him. To follow this, there is no hard and fast rule. However, the sadhak has to be pure, calm and free from likes and dislikes. He should practice both early in the morning and in the evenings. If he wishes to practice in his residence, he should select a secluded place there. He should sit facing the east, either in Padmasana or Siddhasana. He should become calm and pray to his Guru, Eshwara and Siddhas. He should start observing his breath. At that time, if Sushumna is active he will not have any problem to concentrate his mind. According to Sage Patanjali’s instructions, regulating the breath is pranayama once the Sadhak has settled down. There are three types of pranayama – Bahya (Outer), Antara (Inner) and Stambhana (Stopping). This also is done according to the place, time and number of pranayamas (either in longer or shorter formats). Rechak is 81
known as Bahya pranayama, Poorak is known as Antar pranayama, and Kumbhak is known as Stambhana pranayama. According to the individual’s capacity, holding the breath outside and inhaling it fully inside, and retaining it to the maximum possible time is called pranayama. Those who offer Havan in Poorak through prana, in Rechak through apana, and in Kumbhak through prana and apana are called Pranapana parayanas (practitioners of Prana and Apana). This is the Prana Yagna which Lord Krishna has taught in Srimad Bhagavad Gita. The Result of Pranayama
When the sadhak’s prana is merged with apana, the state of Kumbhak occurs. The Kundalini power would be in hibernation. With the power derived from the merger of prana and apana, the energy of the Self which is in hibernation gets awakened. That awakening of the energy is the main purpose of all these practices. Until the time of awakening of Kundalini, the sadhak has to continue his practice in the prescribed manner. Once Kundalini is awakened, there is nothing left for the sadhak to do. The energy of Kundalini makes the sadhak do everything. Just sitting silently in his seat is enough for the sadhak. The rest is all done. While performing Prana Yagna, if one does not get his mind stabilized, he should observe the flow of energy in the nerves of his body. Ida, Pingala and Sushumna are the important nerves. He should observe the flow of energy in these nerves. 82
In the other nerves also, there would certainly be flow of energy. Since the mind cannot catch on to those minute flows, they are not experienced. There are three and a half lakh (three hundred and fifty thousand) nerves in our body. They are like tiny veins of a leaf spread all over our body. In these three and a half lakh nerves, only seventy two thousand nerves have the energy flow of prana. The rest of the nerves do not have disciplined body functions. Hence, prana does not reach there. Yoga texts prescribe Nadi Shuddhi (purification of nerves) or Sharira Shuddhi (purification of body). If those practices are followed, prana will flow in all the nerves. Then, the sadhak gets control over his body. In that state, the sadhak can have Ichcha Marana (prana leaves his body whenever he wishes). If one gets this state, there is no obstruction to attain divine grace. Texts of yoga have dealt in detail with physiology of our body. In the middle of the body, there is the navel region. God dwells there as Vaishvanaragni. Through Kumbhak pranayama, one can visualize the fire there. In living beings, God dwells in navel region as fire. Through the merging of prana and apana, the four types of food are digested. This fireplace shines like a triangle in this region with golden colour flames in human beings. In animals, it is like a square, and in birds it is like a circle. The sadhak can see this golden flame in the state of Kumbhak.
All the nerves begin at Mooladhara. That is the reason it is called Mooladhara (Root). From there, some nerves go up and some go down in the human body. Those people who aspire for divine grace have to come here. The path is closed here, but this is the place of entry to go inside. With the help of prana, we can enter here. With Kumbhak, if the energy of prana is raised, the flood gates are opened. With the prana, mind also gets inside. These two (prana and mind) travel through spinal cord via centres of Sushumna – Mooladhara, Swadishta, Manipura, Anahatha, Vishuddhi, Aagna, and reach Sahasrara. This is the place where God dwells and once a person reaches here, he will not come back to this world. While going through this travel, the sadhak goes through experiences. To write about all those experiences, a whole lifetime is not enough. Pleasure will be there where the Almighty is present. When a practitioner crosses the limits of nature and moves a little further, he experiences bliss for the first time. When the practitioner listens to the sound of Anahatha, he can understand that he is on the right path. When the melody of this sound sinks in his heart, the practitioner forgets himself. Eardrums open up for the divine sound. The aroma of divine would surprise the practitioner. The illumination of divine light dazzles his mind. The practitioner understands that lightning, the light of the moon and fire are all comets carrying divine light. All these experiences of the practitioner are supposed to
be great. With the illustrious divine light, he loses his identity and experiences the divine. God is the one who illuminates everything and everyone. As the practice of the sadhak increases, his divine experiences also increase. The sadhak visualizes the God Almighty who bears millions of universes. The sadhak can visualize the differences of generating, protecting and dissolving in a moment. After experiencing these miracles, when the sadhak achieves certain important siddhis, he can then attain the knowledge of the Almighty completely. Our sages have sung the glory of God in so many ways. Brahma Sutras have dealt in detail about God. God is the Bhokta (recipient of the fruits of all Yagnas). The instrument of Yoga which is a Yagna (Sacrifice) is Pranayama. When offering our samskaras is done, they have to be totally washed off. In a very disciplined way, when the sadhak gets up at Brahma Muhurta (early in the morning at 3 AM), he should offer all the desires of the sensory organs to Brahmagni (the fire of meditative state) to achieve the grace of God. When the sadhak does disciplined offerings in meditation continuously, God blesses him with blissful happiness. He acquires a feeling of renunciation. Samadhi and Unmani are the flowers which blossom in the mind only with such rigourous practices. Kamadhenu (the Holy Cow) and Kalpataru (wishgranting tree) would not bestow things unless asked for it. When the sadhak does pranayama everything is bestowed 85
without being asked for. If the sadhak wants to leave his physical frame, Gods come down to serve him. The Greatness of Human Birth
Gods have sung about the greatness of Human birth and they also want to take the Human form. Unless one gets a human body, there is no liberation. That is the very reason that Gods respect human birth. Everyone on Mother Earth is afraid of Human Beings including Gods. With penance, Human Beings attain the position of their choice. That fear lurks in Gods. Human Beings can bring wildest animals like Lion and Tiger under their control using intelligence. With devotion, they naturally get the grace of God. Human intelligence has gradually unfolded in every nook and corner of the universe. Therefore, Human Beings are meant to devote their time and practice Yoga regularly. Householders imagine that they cannot practice all these methods. However, the truth is that all those people who have taken Sanyas (the path of renunciation) have also not succeeded. In this world, without the cooperation of others, nothing can be achieved. Through the power of Maya even the Almighty does the job of administration of this world. Excepting Sage Kapila, Dattatreya, Vama Deva, Suka Maharshi and Jadabharata, the remaining eighty eight thousand sages are all married men. The most knowledgeable Sage Vasishta had a hundred sons. The famous Sage Yagnavalkya had two wives. 86
The sadhak has to understand that all diversity is only at the mental plane. Through the practice of Yoga, the mind can be diverted into the Self, for realization which in turn bestows the best things to the practitioner. -o0o-
Chapter 6 Mahayoga
Mahayoga has been given by Maheshwara. Vedic Texts have revealed that this rare and self-shining Sun like Yoga makes the sadhak realize the Self. This fire like Yoga burns off sins in the form of karmas. It gives liberation and pure knowledge. With knowledge one gets inclination towards Yoga. Knowledge directs yoga and helps the seeker get liberation. God is quite happy with the seeker who has both Gnana and Yoga. Those who practice Mahayoga twice or thrice daily should be considered as Shiva Swaroopa (form of Lord Shiva). This Yoga is also of two types. The first one is Anubhav Yoga, which is attained through practice. The second one is the best one and is called Mahayoga. The soul is thought to be Nirguna Shoonya (hollow and empty) and the seeker meditates to realize Anubhav Yoga. In the second one called Mahayoga, the yogis visualize the ever happy and pure soul, get immersed in Samadhi (a meditative state) and merge with the Almighty. So, the second one is said to be the highest Yoga which was given by Lord Parameshwara. The other Yogas told by saints are not comparable to this. In this Mahayoga method, the seeker escapes the cycle of births and deaths, and gets the darshan of Lord Eshwara himself. With the influence of this greatest Yoga, all tatwas of the universe would be known. This yoga links the Human Being with the Supreme Being – Eshwara. Thousands of 88
other yogas can be rejected as they are incapable of visualizing God. With the practice of all other yogas, the Almighty cannot be attained. Only Mahayoga can unite the seeker and the Supreme. Hierarchy of Mahayoga
This most sacred and the best knowledge of Mahayoga was revealed to Lord Narayana by Lord Maheshwara. He asked Lord Narayana to distribute this yoga to followers who possess a calm mind and who seek liberation. Lord Narayana gave this to the saints who were around him and asked them to distribute this great knowledge to the most eligible disciples. Lord Eshwara ordered that this Mahayoga has to be given only to those seekers who do not discriminate between Lord Shiva and Lord Keshava. Both Shiva and Keshava are not different. Whoever is Narayana is only Shiva. There is no doubt in this. In the name of Lord Narayana only Lord Shiva, the radiant one, is worshipped. The same God is the Atma (soul) in every living being. It is very difficult to find the path of liberation for those who discriminate between Lord Shiva and Lord Keshava. They will be caught in the cycle of births and deaths. Such people should not be given the knowledge of this Mahayoga. Seekers who understand Shiva and Keshava are one and the same would be blessed with the knowledge of Mahayoga, and they will not have rebirth. The omniscient, omnipotent and omnipresent Maha Vishnu is the same as Shiva and should be 89
worshipped in that way only. Those sadhaks who differentiate Eshwara from other gods go to hell, even though they are ardent devotees of Shiva. Lord Eshwara himself would not take their responsibility. Even if a devotee of Lord Narayana is foolish, learned or impoverished, he would receive the benevolence of Lord Eshwara. That being the reason, the devotees of Eshwara also have to worship Narayana in order to please Eshwara. Those who worship Narayana would get the grace of Lord Eshwara. Narayana directed that this great knowledge of Mahayoga should be preached to righteous disciples. Among those people, Lord Narayana directed that this knowledge should be passed on to the Brahmins who regularly do daily ritualistic worship of deities through Agnihotra (Fire God) and Homa (sacred fire). The great sage Sanath Kumara preached this knowledge to Samvarta. Sananda has preached to Sage Pulahana. The great Prajapati (a position equal to Brahma) Pulahana preached it to Sage Gautama. Sage Angirasa preached it to Sage Bharadwaja. Famous sage Kapila gave it to Jaigeshavya and Pancha Shikacharya. Sage Parashara is the father of well known Veda Vyasa. This great knowledge was given to Parashara by Sanaka. Sage Valmiki got it through Sage Parashara. The same knowledge was preached to Arjuna by Sri Krishna. This knowledge was 90
given by Brahma, Vishnu and Maheshwara after following a pattern and hierarchy. Sage Vamadeva is the descendant of Lord Shiva and his consort Sati Devi. Sage Veda Vyasa got this highest knowledge from Vamadeva. Veda Vyasa had immense respect towards Lord Shiva as he obtained this highest knowledge. Sage Shaunaka and other sages obtained this knowledge and became very staunchly devoted to Lord Shiva who is the last resort for surrender and who blesses everyone who surrender to him. The Dharma of Shaiva Pashupata
Those sadhaks who follow the hierarchial Pashupata Mahayoga told by Maheshwara have to abide by the rules of Chatushpada (Four parts) Shaiva Dharma which is ancient. The four parts are Gnana, Charya (The customs and regulations mentioned in the Vedas), Kriya and Yoga. Charya
In this method, people have to abide by the rules and regulations of Varna (There are four varnas – Brahmins, Kshatriyas, Vysyas and Shudras – This division is according to the occupation/profession which people abide over generations) and Ashrama (Brahmacharya, Grihasta, Vanaprastha and Sanyasa). People are in the material world taking care of the safety and security of the family and self in this method. In their whole lifetime, they do not come out of this. This becomes the main aim of their life. Our sages have 91
suggested the rules and regulations of Varna and Ashrama to rise above their daily obligations and still seek Gnana and Vairagya with ritualistic prayers. In the ancient path of dharma “Charya” is the most important part. Kriya and Yoga
The main objective of human life is the gain of supreme knowledge and attainment of liberation. Though they are in material life, if people follow Kriya and Yoga daily at an appropriate time they certainly obtain the highest knowledge. This is to say that self realization dawns in the inner self as the yoga gets fructified by itself. In the beginning, the practice of Yoga is done. Fructification of Yoga happens through Kriyas. Controlling the mind and its chase of material things is called Yoga. On the divine path set by Lord Eshwara one has to fix his mental faculties and not allow the mind to run hither and thither. This is called Yoga. To realize the ultimate experience in Yoga one has to follow Kriyas. The methodology of cleansing the six chakras has got to be practiced under an enlightened Guru with the feeling of total surrender. This is called Kriya. Through practice of Kriya, chakras get purified. Only with the Grace of the Guru (Master), practice of Yoga is obtained. That is why it is very necessary to get the Grace of the Master. Only through the Grace of the
Master, one can get Kriyas and through Kriyas purification of the six chakras happens. Later, realization of Yoga takes place. Gnana
Liberation does not happen without knowledge. One has to surely know about the divine. According to Maha Pasupatha Yoga, the Jiva (Self) comes first. Attachments which tie down the sadhak come second. The third is the way to get out of these ties. To know about these three is the real Gnana. One should understand that “Pasha” are ties which bind us, and Eshwara is the “Pathi”. There are eight types of Pasha (ties which bond us). They are Hatred, Shyness, Fear, Sadness, Beauty, Scornfulness, Caste and Creed. When the Jiva is tied down with these bonds, he is called a Pashu (Animal). When he comes out of them, he becomes Shiva. That is why Shiva is called Pashupathi. This Brahma Gnana is enlightening and helps one to reach salvation. With the help of Charya, Kriya and Yoga, one can experience Gnana. In the fire of Gnana, all these eight Pashas get burnt. The pure ash after burning eight Pashas is Bhasma (Sacred Ash). The Jiva adorns itself with Bhasma and experiences the bliss of Shiva and shines as Lord Shiva. Attaining Gnana through Pashupata Maha Yoga
Practicing Yoga and Kriya regularly for attaining Gnana is called Maha Yoga. To achieve Maha Yoga the Master should shower
his grace on the disciple through Shaktipat. There is no way other than this method. Without Shaktipat, the practice done by the disciple is a waste. Without Shaktipat, the knowledge of tatwas is not obtained. The purification of Pancha Tatwas can be experienced only after the disciple understands the knowledge of transcendence and all pervading nature of consciousness. For purification of Pancha Tatwas, the mind has to understand Nivrutti (A state of nothingness), Pratishta (Glorification), Vidya (Knowledge), Shanti (Peace) and Shantyateeta Sthithi (Situations beyond peace). Through this, the divine knowledge gets embedded in Chitta as Ananda and Paramananda (Blissful happiness). Before liberation, the practitioners should experience the ultimate knowledge. Until one gets this state of mind, no Siddhi is possible. No one attains liberation by just uttering that “I am Atman”. Chitta has to be elevated through various experiences. Only then the realization of omnipresent, God is felt and liberation is granted. Tatwa Suddhi (Purification of Tatwas)
Omnipresence of Lord Eshwara is experienced with the purification of Tatwas. Vrittis are qualities. First, through Nivrutti, Rudra Tatwa in the body is sanctified. This means that purification is possible through Nivrutti until the physical body is linked with creation, organization and dissolution. In the shadow of Atma Tatwa, Vairagya (dispassion) shines like a 94
bright light. In that state, one gets stabilized. The Sukshma Sharira (Subtle body) gets purified. Later, until Vidya Tatwa or Eshwara Tatwa is reached, purification is done through Vidya (enlightened knowledge). Illumination, preaching, extreme bliss and development of pure joy take place. Much later to this stage, as peace dawns, purification happens. Beyond peace, there is a stage in which purification happens as nature and its limitations are extended in peaceful state. Mind, intellect, ego, Maha Tatwa and Avyakta Prakruti are purified and a feeling of omniscient is developed. The Birth of Vidya
When a sadhak goes ahead from ignorance to knowledge, he should try to understand these five stages. This observation is very sensitive and also secretive. Without experience, the sadhak cannot understand this. Those stages are differentiated and the details are given here - (1) Prakasha (Illumination), (2) Chidudaya (Brilliance of being), (3) Chittotpathi Prabhodak (Blissful state which includes Self), (4) Paramananda Swaroopa Anubhava (Experiencing the transcendent), (5) Brahmi Stithi (Transcendental wisdom with experience of Bliss). With the experience of Samadhi, the sadhak starts feeling the differences. He doubts whether he actually got the experience of Gnana or not. Normally, though the sadhak experiences Gnana he cannot understand that stage. Here, the above-said stages can be observed by the sadhak if he can understand 95
which stage he is at present. Among the five, Prakasha (the first stage) is bound with brightness, splendour, timelessness including knowledge of senses and forgetfulness of feelings. Lastly, Chitta gets a feeling of merger. Later Chidudaya happens. At that point, he understands that the practice, the doership, the mind, tatwa and the shades of knowledge. Through the mind, he experiences the illumination of the feelings of tatwa and brilliance. He understands that both these states are generating and stabilizing the Chitta. They both happen one after the other. Through them, total awareness of memory gets generated. In this state, there are five things that could happen – Prakasha (Brilliance), Vichara (Sadness), Ullasa (Happiness), Laya (Merger) and Avibhava (Not knowing). Among these, any of the states can be experienced and it is called Prabodha. Tatwas are experienced blissfully in Kirana, Spoorthi, Vispoorthi, Harsha and Satwa. Here, one gets into the state of meditation. After this, transcendental wisdom is felt with joy. In that state, senses like Vinasha (Destruction), Kshaya (Diminishing), Bedha Buddhi (Tendency to discriminate and be partial), Daha (Craving Thirst) and Chitta Santapa (Mourning Inside) come out. Because of this development, “Ritambhara Prajna” (or Absolute True Consciousness) gets invoked. Finally one experiences untold happiness which is only Bliss and Joy. That state has to be understood. In this state, there are no duals like happiness and sadness or psychological traumas. This is the quality of that happiness. 96
The Avyakta (Umanifest) is Para (Divine) Tatwa. That Avyakta is the form of Prakruti. It is in Satyarupa (the form of Satya). Beyond this, there is only one – Purusha. He is called as Tatpada (No specific attribute) and Niranjana (No feelings). Bliss is experienced through Avyakta. The Parama Purusha is beyond qualities, pure, all pervasive, simple and joyful. People should understand that these five qualities are in Him. Tatpada is that state, having no shape, no form, no feelings, no place but permanent. In this Samadhi state, the sadhak cannot experience time, place and transformation. When the sadhak experiences the above said things, he himself becomes Lord Eshwara. -o0o-
Chapter 7 Atma Gnana (Self Realization) that comes through the practice of Yoga
Atma Gnana that comes through the practice of Yoga is of two types. Yoga and Gnana together are known as Vignana. The Siddha Purusha who is complete with Gnana and Vignana has the ultimate realization of the Almighty. Such people are always with the Almighty following the path of Gnana. They are most favoured people of the Almighty. The sadhak should realize the Self and possess gnana and vignana. They should sing the glory of God Almighty with devotion. Saints also followed the same path to appease Para Brahman who is Yagna Pati (Lord of Yagna). Through Tatwa Gnana, one can achieve Siddhi which cannot be gained by Japa, Tapa, Teertha Seva (Pilgrimage), Vrata and Dana. To gain Gnana, one has to practice Yoga. The knowledge obtained through the practice of Yoga is known as Self Realization. The sadhak could be Ananda Swaroopa (Bliss personified) with self realization. The knowledge of crossing the cycle of births and deaths is of two types. One is ordinary and the other is special. Paroksha Gnana is that which is obtained through Vedic Texts. Aparoksha Gnana is that which comes through the practice of Yoga and Meditation. For this special Aparoksha Gnana, the sadhak has to practice Yoga since Gnana without Yoga is not going to give liberation. Yoga does 98
not get fructified without Gnana. Gnana is knowing and Yoga is getting united. With Gnana alone, the sadhak does not know much. As Gnana without Yoga does not give liberation, in the same way, Yoga without Gnana also cannot grant liberation. So, the sadhak has to practice both. Only enlightening oneself with Gnana, one has to take many births to get into Yoga. With Yoga, in the same birth, Gnana can be obtained. Practice of Yoga is the path for liberation. If one thinks that he would be liberated through Gnana alone, that is not going to happen. By just thinking in his mind that he is in the path of Gnana, even if he takes hundreds of births and reads all the Vedic Texts, he will not be redeemed from the cycle of births and deaths. With the practice of Yoga, knowledge can be obtained in just one birth. The union of Prana and Apana through Pranayama is known as yoga. Through Pranayama, Kundalini gets awakened and through that Brahmagni gets ignited with which the body, mind and prana get merged to win over nature. In Nirvikalpa Samadhi (the state of deepest meditation), the Self and Brahman get united. To attain this, one has to practice Yoga. If people practice Yoga and Gnana regularly as a daily routine, they will not have difficulties. We have to know Yoga only through practice, and practice alone gives us the knowledge of Yoga.
As explained above, we have to put all our effort and pray for the grace of Eshwara to reach our goal. With that, when we do pranayama, there is nothing in the world which cannot be achieved. The first step is that one has to sit in Padmasana and salute his Guru. One has to pray to Eshwara to protect him from obstacles and if such obstacles arise, Omkara has to be chanted repeatedly. At once, Aadhya Shakti and Maha Kundalini Devi’s grace would be showered on yogis and Siddhi is obtained. The Kundalini (dormant serpant power) gets awakened through the Sadhak’s prana-apana and starts hurrying upwards to get united with Maheshwara. At that time, even if practitioners are not doing prana yagna, they will be doing many other acts like laughing or dancing, as the trials of uniting Shiva and Shakti happen. The sadhak also will not have the feeling that he is doing pranayama. He only likes jumping, dancing and laughing or such things. In that hour, the sadhak sees the whole universe within him. Divine, Supreme Light and Illuminations are seen within him. This state can be achieved only through the Yagna of Prana and Apana. When the sadhak offers prana in apana and apana in prana, such visions are possible. It is not possible for anybody to explain in detail the mental status of the practitioner at that particular time.
Awakened Energy of Self notices surprising experiences
Mind has to keep a watch on all the activities that happen because of the energy of Kundalini and continue the practice of Yoga. When the mind is being watched by the mind through the practice of Yoga, the evolution is seen outside in many ways. This experience gives a feeling to the sadhak that he is soon going to get Yoga Siddhi (Fructification of practices). The stars – Nada, Bindu, Kala, Jyoti, Surya, Chandra and Dhruva are seen and peace is obtained. The mind experiences peace at that stage. No emotions are felt and mind is at more peace. The higher level of peace is Satyateeta Sthiti. This state is Parabrahman. This is above mind, speech and action. This is felt only through self-experience. After those divine experiences the Yogi always can be smiling and pleasant. He is loving and feels comfortable. The Yogi, at that self-comforting stage, would be disinterested in worldly comforts. He will neither be happy if he gets riches nor unhappy in distress. He does not have any enemity. He understands the changes that happen in the physical body because of human urges and desires. He keeps all those things away from his mind. Chitta certainly is there where vital force is there in the body. When all the sins are washed off by pranayama or by the grace of Guru only, all the above said experiences can be noticed. Whatever we see in this creation outwardly is present within us. When the Kundalini energy is awake, the sadhak can always visualize that. These good things 101
happen and are visible outside to make the sadhak happy and sincere. The sadhak gets super natural and surprising things within himself until the time that the union of Shiva and Shakti does not take place. The time of Nirvikalpa Samadhi for the sadhak comes when the Poornahuti (final offering) of the practice reaches Antar Yagna (pinnacle). Then the world outside really seems like a dream. It is impossible to describe each and every event and its experience of the sadhak from the start to the end of the Yagna, but the sadhak experiences the whole thing for himself. These experiences are felt because of the inner energy of Kundalini. When the energy starts moving upwards, the sadhak gets surprise after surprise, but those things do not give him fulfillment. As the energy goes up and gets merged into Shiva, the sadhak attains fulfillment. There is no time limit for Pranayama
The sadhak has to do Pranayama as much as possible. If a question arises as to how many days or until what time one has to give offerings to Prana Yagna, the answer is that there is no time limit for this. No one can answer this. One has to continue the practice. Generally people think that as Kundalini gets awakened, everything would be attained. Apart from awakening the Kundalini energy, it has to be kept activated. Only then does progress in the practice occur. If a big noise is made, and a sleeping person is awakened, and he does not do 102
anything after he has woken up, then what is the use of it? Similarly, if Kundalini is awakened and it is not put into active usage, then there is no benefit. After awakening the Kundalini energy, pranayama has to be continued. This energy gets ignited by pranayama travelling through mind, prana, sahasrara and merges with Parabrahman. That is the state of fulfillment of the practice. For getting self actualization faster, the practitioner needs to give more offerings to the Yagna of Prana and Apana. As long as this is needed, the sadhak has to do it regularly, with faith, devotion and enthusiasm. The sadhak has to do more of Kumbhak or offering to Prana Yagna. He gets more happiness through this. Mahayoga is attained by itself through Awakening of Energy
When Kundalini is awakened and becomes alive, the sadhak gets direct experiences. Thousands of such practitioners were watched and their state and stages are recorded. There is no doubt about this. This yoga gives direct blessings. A capable master who has attained Yoga Siddhi bestows his blessings through Shaktipat (A Guru’s transmission of higher power and energy through his own practice of yoga and meditation to his disciple) and Kundalini gets awakened and energized. At that time, the sadhak would have certain characteristics. Either with Pranayama or with the grace of Guru, the inner energy gets awakened. When the vital force travels through Mooladhara the physical body trembles. When prana is in 103
Mooladhara chakra, the yogi starts dancing. When prana remains in Adhara chakra, the whole universe is visible to the sadhak. Kundalini is stationary at this point/Mooladhara. Mooladhara is the adhar (support) for the whole creation. All the gods dwell in this place. All the knowledge of the Vedas is hidden in this Adhara chakra. One has to take shelter here to progress. Ida, Pingala and Sushumna (Ganga, Yamuna and Saraswati rivers) join here. Any sadhak who takes a divine dip here stabilizing his mind and prana gets rid of all the sins. To the left of Adhara chakra, swayambhu linga is situated. The Brahmadwar (gateway) is in the Sushumna. Human beings get liberated from the cycle of births and deaths only after this path gets opened. One should understand that Kundalini has awakened and is alive when a tremor occurs in Mooladhara and a tremble occurs in the body. Kumbhak kriya happens without any effort at the same time. Inhalation and exhalation take a longer span of time without being directed. The body loses its control. The sadhak has to sit and observe what is happening without succumbing to fear. The body shivers and the hair on the body becomes straight without any provocation. When one laughs or cries, ugly sounds come out of the mouth. The semen gets released. The sadhak experiences fright and urine is passed uncontrollably. These are all indications that the Kundalini has been awakened. 104
One should understand that Aparaa Shakti Kundalini Devi comes alive as the sadhak gets Asana Sthirata (stability while sitting). In this state, Udyana, Jalandhara and Moola bhandas (these are bhandas in yoga practice) automatically reach perfection. The tongue gets touched by Uvula (small inner tongue) firmly. Hands and legs move forcibly. When there is stability in sitting, vision gets concentrated between the eyebrows. The eyeballs keep moving and the body gets into Kumbhak state automatically. The mind loses contact with the outside world and stabilizes. The body gets unconscious and the eyes do not get opened even if one tries. An energetic feeling passes throughout the body. When these occur, one has to understand that the energy of Maha Maya Kundalini is awakened. When Yoga Maya Kundalini gets invoked one has to understand the following: The eyes get closed effortlessly, the body collapses onto the floor, breathing becomes difficult as the body starts rotating like a grinding stone, and the body starts jumping like a frog. Then, the body falls on the ground like a dead body. Even after trials, the hands do not move upwards. A feeling of vital force being pulled out of all the nerves happens. Then, the body trembles and jumps like a fish out of water. Eyes get closed and changes happen in the body. Legs and hands get thrown outwards with a lot of force when ugly sounds come out of the mouth. The sounds get changed and 105
come out like the sounds of birds, animals or frogs. Terrible sounds like that of dog, cat, tiger or lion come out without effort. Then, one should understand that Rudrani Maha Shakti Kundalini Devi is awakened. When one knows the movement of Vital Force, the prana and the mind get settled. Energy passes comfortably all over the body like electricity. Then, one has to think that Kundalini Devi is alive. The mind gets concentrated and the body trembles and moves without control. Even while sitting in an untidy place, the mind is actively in a happy mood. While in sleep, the Vital Force enters Sahasrara and the mind becomes active, then one should understand that Ahladini (The Giver of Happiness) Kundalini energy is activated. The moment one sits in one’s Asana (regular posture), movements in the body start. The sadhak listens to many ragas (music). Poems get told on their own. So many languages are spoken, but not all are understood by anyone. Despite this, the mind is happy. That time, it is clear that in the form of Goddess Saraswati, Kundalini energy got awakened. Without consuming Bhang (intoxicating drug which spiritual seekers often use) a feeling of intoxication is there while walking. The hands and legs have no stability, and the mind is in a state of joy. One cannot attend to worldly duties and one 106
reaches a stage where one cannot listen or say anything. The sadhak reaches a stage where he feels as though he is totally drunk. Then, we should understand that Atma Shakti Kundalini is activated. One should perceive that Brahma Shakti Kundalini is awakened when one feels like flying while walking on the highway. Also, if one wants to run as soon as one touches the ground with the foot or if the body becomes as light as air and floats in it then the Brahma Shakti Kundalini is said to be awakened. At this stage, the mind is pleasant. Even in the dreams, the mind is stable and in a joyous mood. When one sits on the Asana (seat) and closes his eyes and feels a dream like state in which he sees Gods, and experiences divine smells and sights, it can be concluded that Deva Shakti Kundalini is awakened. The sadhak also experiences divine tastes, sounds, touch and gets commands from the Gods. If one sits for meditation and visualizes future events it is understood that Siddha Shakti Kundalini is activated. One comes to know the hidden secrets of the Vedas and Vedangas. Their doubts get clarified. When one reads the Shastras, their meaning is elaborately and effortlessly understood. The sadhak gets the capacity of commenting on the Shastras. Ultimate knowledge also dawns on the sadhak without praying for it. Self discipline comes easily.
If the vision gets fixed in between the eyebrows as soon as one sits on the Asana and the tongue adopts Kechari Mudra, one should understand that Yoga Shakti Kundalini Devi is awakened. During this, the speed of Vital Force gets stopped and the mind becomes joyous. At this time, the siddhi of Shambhavi Mudra happens and one experiences Savikalpa Samadhi. When one sits for practice and the mind gets concentrated and begins to listen to the conversation of Gods, one should perceive that Siddhi Pradata Kundalini energy is awakened. The mind begins to obtain remedies for sicknesses from the Gods. Mantras of gods are obtained in order to cross obstacles. One also gets preaching from Siddhas on Gnana and Yoga. When one thinks of starting Kriyas after sitting on the Asana and feels that his physical body is not present there, it is said that Chitta Shakti Kundalini Devi is activated. The sadhak only sees his subtle body. Even on opening his eyes nothing is seen to him. He loses sense of time. When the body, mind and prana are unconscious, and Kriyas get done in the morning and evening at the fixed time without any direction from the sadhak, then one should realize that Kundalini energy is working properly.
Only Human Beings are eligible to get this knowledge. There is no difference of Caste, Creed, Fate and Situation
According to the state of their body, mind and prana, the people of different natures get different forms of Kundalini energy. They follow norms and do different Kriyas given in Yoga texts so that they can obtain Samadhi State in which the union of Shiva and Shakti takes place. The moment Atma Shakti gets awakened, the above said characteristics would clearly get revealed in Human Beings whether they are male or female, theist or atheist, young or old, healthy or ill, sinner or benefactor, or intelligent or foolish. Siddhi would be obtained according to the Samskaras of each individual. Restrictions of place, time and other factors are not valid in the awakening of Atma Shakti. Human Beings have the eligibility to obtain the Grace of God. Differences in Caste, Creed, Fate and Situation are irrelevant. When there is a big fire with high flames, it does not make a difference whether the offering is sandalwood or foul smelling excreta. Both the smells do not stay there but get into the form of fire. In the penance called Yoga and in Brahmagni everything gets transformed into Brahman. By practicing Yoga and penance the sadhaks have got to go through the above mentioned experiences.
Kundalini energy may get awakened even if one does not get a Guru. Yet, the sadhak has to do penance for an enlightened master
The above mentioned various states of Kundalini awakening happen in a few people with the Grace of Guru. However, without the presence of a Guru, with the practice of Pranayama also, the sadhak gets the good omens of Kundalini awakening. With pranayama alone the energy of Kundalini gets activated. With the awakening of Atma Shakti the above mentioned levels can be experienced. There is no doubt about this. The sadhak, who has the ability to understand things according to the knowledge of Tatwa, can eliminate unwanted attitudes and elevate himself by his own Self. God is the master for all living beings. The peculiarity in Human Beings is that they can decide about their welfare either directly or indirectly through knowledge. Human beings have a natural quality of discriminating between good and bad. Even if the sadhak does not get a Guru, he should not become sad, but continue his penance. One has to take up penance even to get a Guru. With regular practice, one has to obtain a Master. By god’s grace, if one gets a Guru, he is really fortunate. It is not easy to find a Satguru (Enlightened Master). One should not neglect penance thinking that he would certainly find a Guru. One has to manage to do his Purusharthas (Dharma, Artha, Kama and Moksha). Sometime or the other, he would find an enlightened Master. The trials made would never be wasted. At an appropriate time, it would yield results. The sadhak will not get 110
liberated just after finding the Guru. He has to still do the practice with self belief that everything would be achieved. The result of Yoga is visible directly
As the sadhak practices Maha Yoga, it is believed that the energy of Kundalini gets awakened and it would get the Kriyas done by him automatically. The above mentioned states may be experienced by the sadhaks according to their own samskaras. Undoubtedly, Kundalini Maha Yoga makes things happen to the extent it is needed. It is not necessary to search for the proof when we see things happening directly. Unfortunately, if someone cannot complete the Yagna fully or cannot get the full grace of Guru, they may experience incompleteness. This is why the sadhak should make himself eligible to receive the grace of Guru totally. When one does the Yagna in a disciplined and prescribed manner, the Grace of God is bestowed on him. Faith, strength, memory and intellect have to be achieved with boldness and enthusiasm by the practitioner. The sadhak has to logically go through and reach Siddhavasta (the stage of Siddhi). The obstacles will always be there. Bad Samskaras can trouble the Mind
Bad Samskaras are very intense in the mind. Even after going through the above said astonishing experiences directly, some sadhaks will not have self trust and they neglect the practice which they obtained by the Grace of Guru. They would have 111
had bad samskaras from the beginning. So they cannot go ahead with Sadhana (Practice). They would not have done any kriyas for purification of the mind or practiced steadfastly. Those impure samskaras obstruct the practice of the sadhak. With a firm mind, the sadhak has to stick to the practice. This will increase good samskaras and bad samskaras will diminish. Vedic texts have elaborately discussed about the eligibility of the sadhak since the best of things also cannot be protected if one is not eligible to keep it. So sadhak has to carefully keep his Master in mind and pray for the Grace of Eshwara. As the sadhak takes a divine dip in Prayag/Sushumna, Kundalini energy would get awakened. This means that the doors of the divine world are opened to him but he cannot go there at once. He has to have the darshan of the ruling deity of Prayag. Kundalini energy synthesizes Body, Mind and Prana
Kundalini energy does many things at physical and mental levels to establish the sadhak in the knowledge which he obtained through the Shastras. It also helps him to gain a mature outlook of his perception. With this, there is a synthesis of body, mind and prana, and the sadhak becomes fit and healthy. Without purity of body and with a weak mind, no one can look into his Inner Self. This being the reason, Yoga Maya Kundalini Shakti makes the sadhak go through necessary practices to gain Atma Gnana (Knowledge of the Self). With that the sadhak can get liberated in the present birth itself. 112
Maha Yoga is that which can grant a sadhak Jivan Mukti (liberation when he is still alive). In this Maha Yoga, there are four levels. The four levels of Maha Yoga
The four levels are Prarambha Sthiti (Starting Level), Ghathavasta (Physical Level), Parichayavasta (Prana Level), and Nishpatti Avasta (Dissolution Level). In all yogas, they obstruct in the form of mental blockages. Prarambha Sthiti
One should sacrifice the worldly karmas which come through Gnata (Knower), Gneya (Known) and Gnana (Knowledge). With the inspiration of Kundalini Shakti, the sadhak should do the practice of yoga to improve karmas within his mind. This state is called Prarambha Sthiti which means that energy of Kundalini gets awakened and one starts doing Kriyas. This is the real starting point of Yoga. Prarambha Sthiti starts with Hatha Yoga. Many types of physical Kriyas are done. A variety of asanas, bandhas, mudras and pranayama are to be practiced. Through them, Nadi Shudhi (purification of nerves) is done. The body becomes firm through asanas. Pranayama makes the body lighter. Through Nadi Shudhi, equanimity of body can be experienced. Only through Hatha Yoga, it is possible to keep the body under control. Through Hatha Yoga, body becomes matured. Without Hatha Yoga, it is impossible to get the benefits of knowledge. 113
The second level is Ghathavasta. The sadhak is in satva guna and his body is pure at this level. Attraction to worldly pleasures gets diminished. One will always be in the state of constant remembrance of Eshwara. It becomes easy to adapt to Hatha and Laya Yogas. The sadhak would be pure and happy. His detachment grows day by day. He will be anxious to attain Eshwara. Both sthitis, Prarambha and Ghatha, may be experienced together. The body and mind get synthesized in Prarambha sthiti and Ghathavasta respectively. The body and mind get purified because of these two sthitis. Then the body becomes fit for the prana to move up through the path of Sushumna. The sadhak becomes capable to stabilize his breath inside. His mind becomes calm since he can hold his breath in Sushumna. This stability of mind is known as the practice of yoga in Ghathavasta. Then sadhak moves to Parichayavasta. Parichayavasta
In this stage, the sadhak’s prana gets merged into his Antarakasha (Inner Self). The vital force is stabilized in the heart by Kundalini Devi and she gets united in Sahasrara with Lord Shiva. The sadhak looks to be outwardly lifeless and incapable of actions. As long as Prana Nirodha (the prana is held) is done by the sadhak, though he looks physically dead and lifeless, inwardly he is full of life.
In Parichayavasta, Atma Shakti gets mixed with prana. In Maha Yoga, Parichayavasta and Siddhavasta are supposed to be very eventful. One who reaches this level is called a “Siddha”. He would possess superhuman capabilities. Parichayavasta is granted either with the Grace of Kundalini Devi or with that of Eshwara. In this stage, with a simple Sankalpa (Intention), the Vital Force of the body gets pulled and gets concentrated in the Mooladhara. While this is happening the sadhak is extremely happy. That part of the body from which the Vital Force is pulled becomes ineffective. The Prana which is spread all over the body gets into small parts of the size of the thumb, and it enters into the path of Sushumna. It travels upwards from Mooladhara, Swadishtana, Manipura, AnaHatha, Vishudha, Agna and then enters into Sahasrara. With this, Jataragni (digestive liquids) and mind also get mixed into Prana. The semen gets burnt in its original place and gives stamina. At this level, the sadhak understands universal activity and the flow of energy clearly. The sadhak assimilates the energy of the Self sent into his intellect. The enlightened intellect possesses “Ritambhara Prajna”. With the true enlightenment, the sadhak becomes a “Siddha”. He has a command over nature. At this stage, the treasure house of universal energy is within his orbit. Kundalini energy becomes soft and remains in Sushumna. So the yogi/sadhak naturally gets all the instruments of self115
realization. If he wishes, he can pass on his capacity to someone also. He can enhance the capacity of people who are struggling on the path. He can impart Prana (Vital Force) into beings. He can attract the prana of others. Nature will be in full coordination with him. So, according to his wish the power of Kundalini gets awakened in others. He can make things happen. He can change the fate of others. With a simple sankalpa, he can transfer sickness from one body to another. He can direct other’s sicknesses to get into big rocks with his sankalpa and remove those samskaras. His mind and prana keep getting attracted to Atma Tatwa. Hridaya Granthi (Heart Chakra) gets opened up. All the doubts and bonds get cleared. With the grace of Parameshwara, he gets liberated and can liberate others. In worldly matters, even if he seems to be behaving badly, his internal knowledge would not get maligned. Those who criticize him, his bad actions and also those who praise him would carry the fruits of his good deeds. He would directly go to Satya Loka from here. The sadhak can be merged into God only by the Yogi who reached the stage of Parichayavasta. Nishpatti Avasta
In this stage, self-realization of Maha Siddhi takes place. The sadhak leaves behind his own Tatwa and adapts to Shiva Tatwa. Kundalini energy reaches into the original place and merges with Eshwara. Then, the Yogi is liberated though he is alive. He 116
is capable of merging the energy of Kundalini into Parama Shiva. -o0o-
Chapter 8 Deeksha Methodology according to the ancient system
In the path of Gnana in all methods like Vedanata, Yoga, Mantra, Tantra and Bhakti, the Guru gives Deeksha (initiation into the said path) to the Shishya (Disciple). The Guru gives Shaktipat to the eligible disciple and the Guru’s energy comes into the sadhak. The sadhak’s understanding of spiritual knowledge then becomes easier. In the initiation of Shaktipat, there are many differences. Hierarchically, the method of Shaktipat is a practice originating from Lord Maheshwara. These days, Shaktipat is not as much in vogue. Many of the sadhaks do not know about this method, but this is not going to disappear. This being the blessing of Lord Maheshwara, the moment Shaktipat is given the greatness of spiritual knowledge gets known immediately. Just as iron gets transformed into gold with the touch of Parasmani (a special type of stone which has the power of transformation), the disciple who has bad samskaras also gets totally transformed by the Shaktipat given by the Guru. The speciality of Shaktipat method is that the Guru can attract like a magnet with his divine touch and transform the disciple into a reflection of his own self. Through this, the Guru can do welfare for the society. Until the time the Guru blesses the disciple, the Shishya can never take the position of a Guru.
This means that only with the transmission of Shaktipat from the Guru, the eligible disciple can become a Guru. The Guru initiates the most eligible disciple through Shaktipat, regulating the energy through six chakras, namely Mooladhara, Swadishtana, Manipura, Anahatha, Vishudhi, Agna and Sahasrara. From Shiva Tatwa which is in the Mooladhara chakra, Jeeva Tatwa, Prakriti Tatwa, Atma Tatwa or Guru Tatwa is invoked in the disciple and he will be made equivalent to a Guru by his Guru. In this method, the seeds of Shaktipat will not be lost and would be restored in the ancient way. Shaktipat is ancient and continuing from Lord Maheshwara for generations. The eligible sadhak becomes the Guru with the blessings of his Guru. The Guru is like a magnet and helps the sadhak get into the position of a Guru. All those who receive Shaktipat cannot become Gurus. The Grace of the Guru is very important. A powerful magnet alone can make an iron piece into another magnet. Parasmani can make iron into gold, but gold cannot make iron into magnet. All the metals cannot become magnets. In the same way, all Gurus cannot be like magnets meaning that every Guru cannot give Shaktipat. Only that Guru who is in this hierarchy of Shaktipat can give initiation, according to the Vedic rules, to the most eligible sadhak.
The Meaning of Initiation (Deeksha)
In Sanskrit, the word Deeksha has two syllables. “Dee” is one and “Ksha” is the other. “Dee” means Divine. “Ksha” means that which demolishes the sins. The total meaning of this word is that it burns of all the sins of people and bestows divine energy. With Deeksha the sadhak can get into a deep state of meditation like Parama Shiva. This removes the three Avaranas (layers). The sages who know the real meaning of Deeksha tantra alone can give Deeksha. Just by touching any guru’s feet, there is no use, and people do not get spiritually elevated because of that. Deeksha gives the knowledge of Brahman and removes the bondages of life. The heaps of sins collected through word, mind and deed get burnt off by Deeksha. One gets knowledge, gets out of duality of mind, and gets liberated through Deeksha. The Methods of Deeksha (Initiating into a Path)
Deeksha is of three types – Sparsha (Touch), Drishti (Glance) and Manasa (Mind). When the disciple is touched with the hand by a capable Guru and given initiation, that is known as Sparsha Deeksha. With a divine glance when Deeksha is given by a Guru it is called as Drig Deeksha. When Deeksha is given with a sankalpa, it is known as Manasa Deeksha. With Deeksha, Kundalini gets awakened and the practice happens on its own. In this method, there is nothing that the Sadhak has to do by 120
himself. These Deekshas are classified as four types – Kriyavati, Kalavati, Varnamayi and Vedhimayi. The Deekshas which bestow all fortunes and prosperities can be included in the above-mentioned Deekshas. As told by Shiva Paramatma, Deeksha is given by touch, glance and mind. According to Brahma, these are of four types. They are through mind, tongue, glance and touch. According to the differences in the place, time, position and method of practice the names of Deeksha vary. These initiations are given according to place, time and eligibility of the Sadhak. In the path of Vedanta, it is Shambhavi Deeksha. In the path of Tantra, it is Vedha Deeksha or Anavi Deeksha. In the path of Bhakti, it is known as Vaishnavi Deeksha. In the same way, for many generations, there is this process of initiation in the paths of Vedanta, Yoga, Mantra, Tantra and Bhakti. Though many practitioners have taken Deeksha from their respective Gurus for getting liberation and to be free from worldly bondage, they are unable to obtain knowledge and peace of mind, either because of their bad luck or bad time. Somewhere, one lucky sadhak gets the full benefit out of this. The Shambhavi Deeksha in the Path of Vedanta
When an enlightened Master transmits his grace through touch, glance or preaching, the sadhak does not have to do anything.
With the energy transmitted by his Master, the disciple at once obtains divine knowledge. The Deeksha which enables the sadhak to attain liberation and has been given by the Guru is known as Shambhavi Deeksha. With the grace of the Guru, the sadhak experiences the state of Samadhi like that of Lord Shiva and he will be successful. This siddhi comes to him as soon as he receives Deeksha. The Methodology of Yoga Deeksha and Shakti Deeksha in the path of Yoga
Those Gurus who are very capable can create a variety of states in the Chitta of others with their own capacity and make different type of Kriyas happen in them. The greatest sage Kapila granted the highest state of Chitta through the preaching of Tantra Gnana to his very enthusiastic disciple. Nothing in this world is impossible for those Gurus who are the masters of nature. With the strength of Yoga, these gurus can transform anybody the way they want them to be. This is the peculiarity of Yoga. Except through Yoga, the knowledge obtained through Vedic texts gets used only after a long time or may be in future births. The greatness of Yoga lies in granting that usefulness at once, in this birth itself. Yoga is described as a direct science because of its above qualities. The Yogi gets into the subtle body of the disciple and links his soul to the supreme soul. This means that with his own capacity, the Guru creates Nirvikalpa Samadhi in the disciple. In this process, the 122
strength of the Guru’s soul is the reason for the disciple’s progress into Samadhi and to obtain Anima, Garima and other Siddhis (Supernatural Powers). The Guru enters into the disciple’s body through the path of Yoga with his divine eyes and glance, and bestows Deeksha called Gnanavati Shaaktya Deeksha. In this process, the Guru tests the capacity of the disciple and decides on his eligibility. If found eligible, the Guru grants the disciple Shaaktya Deeksha. In all other Deekshas the disciple has to go to the Guru or the Guru has to go to the disciple, whereas Shaaktya Deeksha is given through the energy of Yoga. Though Guru and Shishya are in different places, with the sankalpa of the Guru, the energy gets transmitted and Deeksha is given. This being the reason, it is called Gnanavati Shaaktya Deeksha. With the Grace of Lord Maheshwara, in the path of Yoga such things happen very naturally. There is no doubt about this. We can see such things happening directly. All the things happen in the path of Yoga according to the place, time and eligibility. The energy given is that of Kundalini Devi. With the Grace of Guru, when Deeksha is given through the awakening of Kundalini, the treasure house of all energies gets opened. The disciple need not have to do anything. Kundalini energy by itself gets all the Kriyas done. Because of this, prana starts moving westwards in Sushumna. Kundalini energy combined with the energy of prana enters into the Brahma Nadi and merges in Lord Shiva at Sahasrara. Kundalini energy merging with Parameshwara through the path 123
of Sushumna is known as Shaaktya Deeksha. As Shakti and Shiva merge together, there is nothing left to be done by the disciple. Whether the disciple is physically close to the Guru or not, the knowledge of Guru Shakti is always obtained, according to the need. When this type of Deeksha is given to a Shishya with the power of Guru, it is known as Gnanavati Shaaktya Deeksha. Maantri and Anavi methods of Deeksha in the path of Mantra
Through the shastra of mantras, the Guru appeases his choicest deity and gets the blessings even to his disciple. This method is known as mantra deeksha. With love for the sadhak, the Guru transforms himself into the form of mantra and transmits the energy of the mantra. With the consciousness of mantra, Kundalini gets active and the disciple gets siddhi. In mantra deeksha, through the mental faculties of Guru, the disciple receives energy. Then the body of the sadhak trembles as the emotion of his choicest deity gets embedded in him. His body, mind and prana get transformed and he goes to Bhava Samadhi (A higher state of meditation). Through mantra, yantra, guru pooja (Praying to Guru) and prayers, the mantra deeksha is given. Through this, those who aspire for material benefit reap it, and those who want liberation achieve it. Both material as well as spiritual longings are satisfied through this method.
The methods of mantra, archana, asana, nyasa, dhyana and upachara are told in mantra shastra. Along with these methods, and following the shastras, the sadhak receives instructions called Anavi Deeksha. The sadhak receives this because of the union of Shiva and Shakti or because of the samskaras of his previous birth or because of his prayers to Lord Shiva. This again means that when the sadhak feels neutral to good and bad karmas, maintains equilibrium towards piety and sins, does not want anything for himself and always wants good to happen to others, then Anavi Deeksha dawns in him in the form of Lord Shiva. The sadhak who appeases his enlightened Guru with all the above qualifications as told in the scriptures would get liberated through Anavi Deeksha. Vedha Deekshas in the path of Tantra
Those deekshas which disconnect the worldly bonds are called Vedha Deekshas. The Guru meditates on the four petalled Lotus of the Mooladhara in the body of the disciple. The Lotus which shines purely in the middle of the triangle with a billions rays of illumination is Kundalini Devi. The cosmic body of the energy is in the form of consciousness and has the subtlest energy. That energy has to be directed into the path of Sushumna and it has to reach through six chakras to merge with Lord Shiva. In this method, the Guru transmits his energy and enables the disciple to know the form of Parameshwara.
This path which has been given by Lord Maheshwara and followed by knowledgeable Gurus is given as Shaktipat to the disciple. The sadhak become sinless and is free from bondages. Later he forgets all the mundane matters and becomes unconscious. With the divine bhava prapti he knows everything. This means that the sadhak would be in the same state of deeksha as that of his Guru and attains bhava prapti. Therefore, the disciple understands all at once. He experiences the greatest comfort. At this stage, when the disciple obtains Vedha Deeksha, he will be in the form of Lord Shiva. He will not have rebirth. Through this type of severe deekshas, all the worldly ties are removed, and the disciple certainly gets a feeling of universal well-being. There are six levels in Vedha Deeksha. With the grace of the Guru, the disciple at this stage experiences happiness, tremor, body spinning, sleep, unconsciousness and Udbhava (awakening). When these six levels are observed, one has to understand that one has obtained Vedha Deeksha. After he gets Vedha Deeksha, the disciple is sure to get liberated wherever he is. It is the most difficult thing to get such an enlightened Guru who can bestow Vedha Deeksha. Even to receive this, the eligible fortunate disciple is also difficult to find. According to the command of Maheshwara, this deeksha has to be given only to the most eligible disciple.
Through Shaktipat, the disciple would be blessed. Wherever shaktipat is not granted, there will be no shower of grace. This means an unenlightened Guru cannot grant anything good to the disciple. Through Shambhavi Deeksha, Yoga Deeksha and Vedha Deeksha, shaktipat is given. As a result of this, selfknowledge is invoked. Direct results are possible through shatkipat as told in the shastras. The results are very surprising and most influencing. Sage Vasishta was blessed with shaktipat by Lord Maheshwara. He gave it to Lord Sri Rama. Sri Rama got detached with the world. He stopped enjoying royal comforts, renounced food and sleep, and became weak. Then all sages took Sri Rama to his court, preached to him in many ways and consoled him. Sage Viswamitra prayed to Sage Vasishta. Then Sage Vasishta taught Guru Tatwa to Sri Rama and bestowed shaktipat. Because of this incident, today we have a knowledge text called Yoga Vasishta (a conversation between Sage Vasishta and Sri Rama). When the sadhak is having a high degree of punya (accumulated fruits of good deeds of previous birth) and gets redeemed of good and bad samskaras, then through an enlightened master, Parashakti Shaktipat is given because of the grace of Lord Maheshwara. One can observe the following characteristics in the sadhak at that stage: As soon as shaktipat is given, the body falls down on the ground. There will be a tremor in the body. The mind will be in 127
limitless joy. The hair on the body straightens up and the body sweats. If these symptoms happen in the sadhak, one should understand that he has obtained the grace of Lord Shiva. The sadhak does not have to take another birth. He has achieved his goal. His ignorance vanishes and he gets ultimate knowledge which is emphasized in the Vedas. The sadhak who got shaktipat becomes pure and pious. With the preaching of his Guru, slowly he would get out of worldly attachments. When the sadhak receives shaktipat, certainly at that very moment he is liberated. This means that the Grace of God which is often emphasized in our Vedic texts is very essential for salvation. Though there are no differences in shaktipat, the role of the sadhak is classified according to the capability of the individual. When the sadhaks are given initiation of deeksha, depending on the characteristics that appear, they are classified into three levels – the best, the middle and the lowest. The sadhaks derive benefits also in the same manner. The best sadhak gets the benefit at once, the middle level sadhak gets it slowly, but the lowest level sadhak gets the benefit late. The first type is the sadhak who has interest and devotion right from the beginning. He takes the deeksha with a lot of enthusiasm. After receiving the deeksha he is very joyous. As the bird goes straight and sits on the fruit, this type of sadhak gets the knowledge of deeksha at once. He is the best and most capable disciple. 128
The second type of sadhak is at the middle level. While taking deeksha he would be in a state of ignorance and has no knowledge of yoga or deeksha. After getting the deeksha, he gets into devotion. His intellect becomes pure. Just as a monkey jumps from the branch of a tree to another, he jumps to receive the knowledge of deeksha. The third and the lowest level is the sadhak who would not have had devotion from the beginning. After getting the deeksha, he gets devotion. This type of sadhak gets the fruits of deeksha after a long time since he is the lowest type of sadhak. Just as an ant climbs up the tree slowly to reach the fruit, this sadhak’s progress takes a long time. The path of devotion also has shaktipat
In the path of Vedanta or Yoga, the energy of the self gets awakened through the grace of the Guru. In the path of devotion, with the accumulated good samskaras of previous birth or because of the practice of Purusharthas or with the grace of enlightened Guru, the Kundalini energy gets awakened. In the path of devotion, after the shaktipat, according to the state of Chitta (an advanced layer in the practice of meditation), characteristic changes can be observed like - dancing, singing, rolling on the ground, singing bhajans loudly, taking a long breath, neglecting the praise or blame of the world, watering of the mouth, laughing loudly, getting
hiccups, body getting cold and moving hands and legs along with the touching of the floor. When the chitta merges with prana, meaning pranayama is done, then in prana various types of kriyas happen outwardly and also inside. Because of the activity of prana, there will be special changes in the body. There are eight satvic sthitis that can be observed in a disciple like – stillness of body, trembling, sweating, hair getting straightened, voice getting changed, skin colour getting changed, tears rolling down or getting sleep. Often the prana takes shelter in any one of the four elements like – earth, water, fire and sky. The prana then goes around our body. When prana takes shelter in the earth element, it gets Stambhi Bhava Sthiti (a state of stillness). When the prana takes shelter in the water element, tears roll down. As the prana takes shelter in the fire element, it is the sweat and the change of skin colour. When the prana takes shelter in the sky element, it is in the state of dissolving or Bhava Samadhi, and fainting or sleep could occur. If the sadhak is well versed in Vedas or he is a yogi or a person who prays to a form of a deity or is one who does not do anything also, then prana shakti and atma shakti together get inspired in him and the above mentioned characteristics can be observed. Therefore, those people who have knowledge, who meditate, who practice Yoga, who have devotion, sages and
almost all others have to practice the Maha Yoga as taught by Maheshwara. Everyone is eligible to receive shaktipat which is the boon of Lord Mahadeva. Through shaktipat, the intellect in the disciple starts blossoming with knowledge. After scrutinizing many things, it is found that as told in the Vedic texts, once eligibility is there, the disciple attains the results of the deeksha at once. Otherwise he has to continue the practice. To gain self knowledge, the disciple has to transform his body, mind and prana. According to his samskaras, the energy makes him do the practice of yoga, bhakti and Vedanta. It is clear that just with shaktipat alone, the sadhak does not get liberated. It is essential to specifically modify his body, mind and prana. As soon as a lady conceives, she does not deliver the baby. However, the symptoms of pregnancy can be watched. In the same manner, the seeds of gnana are planted by the Guru through shaktipat and the disciples experience it. In due course of time, disciples experience the knowledge. As the “motherwould-be” takes care of the child in her womb, following the rules and regulations, the disciples also have to follow the rules told in the shastras to protect the seeds of gnana. If a pregnant lady ruins her pregnancy with malefic intentions, she goes through an abortion. In the same way, if a disciple, after receiving the seeds of gnana, does things against the laiddown rules and regulations, does not stick to the pious deeds, 131
he also loses the energy. Until the emergence of knowledge, the strong impressions of dharma (righteousness) and adharma would not get destroyed. Until the sadhak reaches the stage of ultimate knowledge, essentially he has to follow the rules laid down in shastras. The seeds of knowledge would not perish. Maybe they will be helpful for future births. So until the fructification of gnana, the sadhak should not act independently as he likes, but abide by the rules. The shaktipat has been given many names. Yogis call it Kundalini shakti. The followers of the path of devotion call it Ahladini Shakti. People who follow Vedanta call it Chitta Shakti or Atma Shakti. The followers of tantra call it Maha Maya Aadhya Shakti or Kula Kundalini Shakti. Everyone wants the grace of this energy. With the help of this, the sadhak can reach the God Almighty. Salvation is the result of Deeksha
Undertaking deeksha gives exclusive experiences and the disciple gets confidence that he has reached a state of self actualization. That same deeksha bestows him with salvation. If the above mentioned experiences are not felt, that namesake deeksha does not yield any results. On his own, if the sadhak does thousands of offerings, he cannot redeem himself from worries but with the grace of Guru and by undertaking deeksha it is possible. As Parasmani changes iron into gold, Guru 132
changes the sadhak into Shiva Swaroopa (Image of Shiva) through deeksha. In the fire of deeksha, the sadhak’s karmas get burnt off. When the seeds of karma are demolished all the attachments get removed. The sadhak gets into NIrvikalpa Samadhi and becomes Shiva Swaroopa. In this stage, the sadhak will not have differences of caste like Brahmins or non-Brahmins. To invoke shakti, he does prayers but they are done only through deeksha. When the sadhak has taken deeksha according to the ancient methods and devotion, he does not have to do ritualistic routine offerings daily. He need not have to follow the rules of Japa, Tapa or take physical trouble of going on pilgrimage or do vrata (specified time bound prayers). He gets the results of all these things through deeksha. The one who is not an initiate alone has to go through Japa, Tapa and other rituals. Just as the seeds sown in the cemented floor do not sprout, he who is not an initiate cannot get spiritual enlightenment. -o0o-
Chapter 9 The Structure and Status of Kundalini Energy
Shakti, Mind, Prana, Nada and Bindu are the things that denote omnipresence, according to the Yoga Shastras. It is essential to know about them. Kundalini is the Adhar (support) for all the Yogas and Tantras, just as Sheshnag (the energy of the universe) is the support of the planet Earth which consists of forests, mountains, rivers, tanks and oceans. Any amount of explanation about Kundalini is insufficient. Kundalini Devi (the subtle energy which is at Mooladhara) has to be meditated upon by the Sadhak. That energy is coiled in three and a half rounds, with billions of rays of illumination. It is around the Swayambhu Linga which is in the Mooladhara. Through pranayama, the sadhak needs to lift the energy until the Brahmarandhra (centre of the head) to awaken Kundalini Mahadevi, in order to get liberated. This energy is like a sleeping serpant and is self illuminating. This energy is in the path of Sushumna, which is joined to Mooladhara Chakra. Coiled, subtle, actionless and in meditative state, this Vakdevi is shining in brilliance in mantra beeja swaroopa. This energy as Vishnu Shakti bestows the state of fearlessness. This Vishnu Shakti is the supreme mother for the Satva, Rajas and Tamo gunas. This same energy is the vital energy which is shining with brilliance at Mooladhara as Kundalini Devi. This same energy is there in everybody as Prana. The sadhak who 134
does pranayama can see Kundalini Devi within him. This omnipotent Devi has many images. We cannot describe them. With so many forms, the unexplainable Mahadevi Kundalini can be experienced only by the Self. This divine energy stationed at Mooladhara fulfills all the desires. This phenomenon of Kundalini is explained in many ways in the Yoga Shastras. This Atma Shakti is in dormant condition at Mooladhara. Humanity, generally ignorant of this Shakti, is caught up in mundane matters. Only Yogis know that this Shakti grants salvation. Like a serpent, this Shakti is coiled in three and a half rounds at Mooladhara and is in slumber. As long as this Shakti is in slumber, the human being is also ignorant like an animal. Without awakening of Kundalini, any yoga does not give knowledge. As long as this Shakti, which is the base for all other things is dormant, the whole world to the sadhak is dormant. Once Kundalini is awakened, all the three worlds get activated. Therefore, if the sadhak does a number of yoga practices without activating Kundalini, all that will not yield required results. The Mooladhara Chakra is in between the anus and the genitals and is known as the place of Lord Shiva. Parashakti Kundalini is here. Prana, Vayu, Agni, Bindu and Nada get generated at this place. The mind starts here. This Kamaroopa Peetha through which all the desires get fulfilled is situated at Mooladhara Kamala (Lotus of Mooladhara). 135
The Universe gets generated from Adhara Shakti and dissolves again into it. To understand it, one has to go to the Guru. The Guru is an enlightened soul who has crossed the ignorance and darkness of many lives. When the sadhak understands the knowledge of Adhara Shakti, he gets redeemed of all the sins. If the sadhak looks into the Atma Shakti which is stationery with the brilliance of electric flashes at the Mooladhara, he would attain salvation. If the Guru himself is pleased, where is the obstruction in the path? This energy is called as Adhara Shakti, Sushumna Shakti, Kundalini Shakti and Saraswati Shakti. This same Shakti is Maha Maya, Maha Lakshmi and Maha Devi Saraswati. In the mind and prana of the sadhak, it is Adhara Shakti which cannot be expressed, and it gets many kriyas done. From this very Shakti, the whole universe has come into being. Maha Yoga in Vedas
Vedas are the store house of all knowledge. Through Vedas, one can attain Brahma Vidya. Maha Yoga is in the control of the Vedas. Kundalini is in the control of Maha Yoga, Chitta is in the control of Kundalini energy, and the whole universe is in the control of Chitta. This means as soon as the mind attains Siddhi, the Shakti is certainly attained. Once Shakti is in control, one can rule the three worlds. Unless Kundalini is activated, the sadhak cannot get the results of Gnana, Yoga and Bhakti. The sadhak has to improve his Atma Shakti.
To awaken the Atma Shakti, it is essential to have a Guru. This is the reason that all the Shastras emphasized the need for a Guru. Without a Satguru, the practices done by the sadhak would take a long time to give the required result. Knowledge has no use without Deeksha
When the sadhak does not take Deeksha of Maha Yoga given by Lord Maheshwara, but practices Dhyana, Gnana, Yoga, Japa, Tapa, Bhakti, Karma and Dharma, he would not derive much benefit out of them. Ideally, it is essential for the sadhak to become an initiate. Without a Guru, one cannot assume Deeksha and one has to go to the Guru. Unless one is an initiate, his prayers of Dharma and Karma do not fructify. With sincere efforts one has to seek a Guru and then get initiated. One has to take Deeksha for awakening the Kundalini
Kundalini is in dormant condition in the sadhak from a long time. Hence, his Dharma and Karma do not get fulfilled. In all the divine pursuits he undertakes, there is ignorance. By consoling the mind and imagining that it is comfortable, actual comfort cannot be experienced. That Atma Shakti which is capable of giving comfort to the sadhak is in the dormant condition. To awaken that, the sadhak has to take Deeksha. After the sadhak becomes an initiate, his samskaras of Dharma and Karma which were uncontrolled get tied down and become neutral. Then he experiences the comfort of his good samskaras. This being the reason, he naturally gets energy from 137
his soul and the whole universe seems to be very joyous to the sadhak. People perceive and hate the world that is full of sorrow. They also feel that this world is a prison, and is the cause of sorrow. But the same world is the happiest place for the sadhak who has an awakened Atma Shakti. This world has been created for experiencing sorrow and happiness. This world makes the ignorant people sad, and the knowledgeable people joyous as they feel this is the playground of Lord Eshwara. The blind sees only darkness everywhere. The one who has eyes sees light everywhere. When there is no world, there is no need for the people to be born. Then, where is the need to get liberated? This means that the ultimate knowledge comes only through this world. When the sadhak’s Kundalini is activated by the grace of a Guru and with his accumulated good samskaras, he gets all the Siddhis through many prayers. The world which looked like a prison gets transformed into a Nandana Vana (garden of heavens). Just as the patient becomes fit after consuming medicine, the sadhak’s Atma Shakti gets awakened and his worldly sickness vanishes. When a person is not sick he does not have problems either physically or mentally. When both physical and mental problems are not there, the sadhak does not have temporary sorrow or joys, which are only like dreams. Instead, he is always in the ocean of happiness.
The need of a capable Guru for getting Deeksha
Capable is that Guru who brings happiness into the sadhak’s life. Through a Guru, the sadhak can reach Lord Eshwara. With self trials, it may take many, many years or probably a few births to find the fountain of joy inside us. We do not have any Purusha Arthas that can transform our present position so easily. Therefore, only through the Grace of a Guru, we can be liberated in this very birth. For achieving salvation, the sadhak should be eligible and the Satguru should be capable of bestowing it. When a Guru is like Veda Vyasa or Vashishta, the sadhak should be like Sri Rama or Jaimini. Otherwise one will only get a Guru who is just suitable to his own level. If we want a Guru like Veda Vyasa, Vashishta, Shakti or Parashara, we have to become eligible disciples like Sukadeva, Jaimini, Goudapada, Govindapada or Shankaracharya. Then without the efforts of the sadhak, the Satguru would be sent to him. If the sadhak is inactive, lazy and negligent, the Guru he gets would also push him into worldly bondages. So the sadhak should know the characteristics of an eligible disciple first, and change himself to be like that. The sadhak should be aware of the gain of knowledge through his Guru, the result of Deeksha that came through the knowledge of the Self, and the capacity of the energy which he got through the Guru. If the sadhak and the Guru are of two opposite Dharmas (methods they follow), they both cannot co-exist. Only the eligible disciple alone receives Deeksha. The fruits of Deeksha, however, can be 139
achieved immediately, later or in some cases after a long wait. As mentioned above the sadhak has to do Tapa (pray committedly) to find a good Guru. In the same way, the Guru also has to look for a suitable sadhak. The eligibility of the disciple alone makes the world understand the capacity of a Guru and the capability of the sadhak. As the sick person surrenders the matter of his health to the supervision of an eminent doctor, the sadhak who is sick of worldly matters surrenders to the Guru who is capable of removing the sorrows of the world. The prime duty of the doctor is that he has to give the needful medication and remove the sickness of the patient. In the same manner, it is a Guru’s fundamental duty to give the sadhak the Atma Bala (strength of the soul) so that all good things happen to him. This means that the Guru should not think of using the sadhak for his personal livelihood. The sadhak also should not think that the Guru is only a preacher and should do the duties. This way both the Guru and the sadhak should mutually do good to one another with Atma Bhava (personal feeling). This is the rule of Guru Parampara (Lineage). In the Shastras, special importance is given to the association of a Guru and his Shishya. So both should think properly and get into association. Otherwise, both will not be able to uplift themselves. Without following the rules laid down in the Shastras, nobody can get their desires fulfilled. In this world, the great people who have become Gurus have sacrificed significantly and have done a lot of Tapa (regular 140
meditation for many years). All of them have sacrificed the worldly comforts! Who ever got extreme bliss of the Soul would not wish for worldly pleasures. Through their samskaras, even if they get physical pleasures, they would have mentally renounced them. They would not indulge in those comforts. According to the time, place, and situation, they use the pleasures without giving importance to them, keeping the concern of others in their mind. When people having many comforts and high capability renounce everything, their greatness is revealed. Lord Shiva whose wife Annapoorna Devi feeds every living being, and whose treasurer is Kuchela, and who himself has all the Siddhis and controls the whole universe, is a beggar. This reveals his greatness. According to the command of Lord Shiva, a sadhak who is dispassionate and eligible alone can be given Shaktipat by the Guru after watching him for a reasonable period of time. The sadhak who is not eligible for this, cannot do the practice of yoga or get Siddhi as told by Lord Shiva. Only the eligible sadhak gets salvation after death as per the rules laid down in the Shastras. The Guru has to abide by the rules of Lord Shiva, inspect and satisfy himself that the sadhak is worthy of receiving Shaktipat. The disciple on his part also has to choose such a Guru who is capable and comes from the lineage of capable Gurus. So, the Guru has to inspect the disciple totally in order to give the energy. Otherwise, the Shaktipat given would be of no use.
If the Guru and the Shishya are overly attached to each other, and take the Shaktipat thoughtlessly, they will be born as Pisachis (demons) after death. In the path of spirituality, the Shastras have recommended do’s and don’ts. When the Guru and the Shishya do not follow the code of conduct of the Shastras and go ahead doing preaching in an unethical way, against the Shastras, they finally reach hell. Due to their immoral behaviour, if either the Guru gets a Shishya or a Shishya gets a Guru into unscrupulous deeds, they have to bear the curse of Brahma Shakti. The energy taken or given in deceit gives worst results. In the path of Gnana, truth, simplicity and purity keep reflecting back. If one does not stick to the principles of Shastras and crosses the limits laid down, they face the worst results. So, the Guru has to observe the disciple for one year, six months or atleast three months on his eligibility about his Gnana and Kriya. Only then should the Guru give Deeksha. For the sake of riches or greed and for the fear of others, if a Guru gives Deeksha to the disciple who is unworthy, he bears the curse of Gods. Whatever he has accumulated as Punya through his practices goes a waste. Hence it is the duty of both the Guru and the Shishya to follow the rules of Lord Shiva. Those who do not give importance to the rules of Shastras and go around freely will not get Siddhi, comfort and knowledge. Only those who do their duties according to Shastras get the 142
real benefit. If the Guru gives Deeksha to those who do not have devotion and perseverance, they would become unholy. If a dog is fed with pure milk and ghee of a holy cow, the dog develops itching and loses its hair. In the same way, if an unworthy person gets Deeksha it is said to harm him. It would be very beneficial as told in the Shastras if a noble, devotional and pious person receives Deeksha. Logically, whatever is preached in Shastras, can be learned by the sadhak who has devotion. He alone can make others understand the great knowledge given to him. The characteristics of unworthy disciples
In each and every person, there will be no energy to do all the things. In the same way, everyone is not eligible to get the ultimate knowledge. That is why the Shastras have mentioned the clauses of eligibility. People are considered to be lucky or unlucky depending on the activities that they undertake. The Shastras have classified the worthy and the unworthy and have directed that only the eligible ones with good character should receive Atma Gnana (Knowledge of Self). The others who do not possess those qualities laid down in the Shastras do not have the intellect to understand Brahma Gnana. According to Bhagavan, the ones with the characteristics mentioned below are not eligible for the Deeksha. The Guru should not accept a person as a Shishya if he is born in a cruel family or if he is a cruel person. The one who does not 143
have good qualities, or is a coward, or is a eunuch, or one who prides over his knowledge, or one who is already another Guru’s disciple is not eligible for Atma Gnana. The handicapped, or the one who has more limbs, or the one who lost his limbs, or the blind, or the deaf, or the sick should not be considered as Shishyas. Those banished from home and society, those who are abandoned by the Guru, parents and villagers, those who have a deformed face, those who change themselves according to their free will (meaning that once they renounce everything but again they also take up a material occupation), those who have deformed limbs, those who do ugly acts, or those who cause pain and fear through their speech are not eligible for Deeksha. One who always tells the tales of his pain and agony, one who dupes his Master, one who always indulges in food and sex, one who is a robber and deceives his own people, one who behaves without discriminating between good and bad like an animal, or one who dupes himself is not eligible to take up Deeksha. The one who hates without reason, the one who keeps laughing, the one who causes agony to others, the one who exhibits anger, the one who dares to do heinous crimes, or the one who hurts and intimidates others without any use should not be made a disciple. A womanizer, the one who does not have self respect, or the one who has jealousy, hatred, envy and ego should never be accepted as a Shishya by the Guru. Atma Gnana should never be blessed to a person who is envious, unkind, deceitful, angry and duping by nature. The one 144
who has no courage, a coward, or a sad and weak person should never be given Deeksha. Ignorant, foolish, stupid, negative, unsatisfied with desire, miserly, or the one who exhibits his meanness and seeks help always is unworthy of Deeksha. The one who indulges in eating, the one who dupes others with deceit, the one who does not have devotion, kindness, compassion and faith, or the one who does not believe in righteousness is not eligible for Deeksha. The one who does not listen to the good things taught by the parents, the Guru and the respected elders and heckles them, should never be made a Shishya. This type of person is not suitable for Deeksha. The characteristics of a good Shishya
Bhagavan has mentioned how a bad person is not suitable to take Deeksha. In the same way, He described the qualities of a good Shishya who is fortunate, pious and worthy for the practice of Yoga. The disciple who is suitable for Deeksha of Tatwa Gnana is the one who has good qualities and behaviour, and one who practices Yama, Niyama, Asana and Pranayama which are essential to get into Samadhi sthiti. He should have clarity of mind, should possess devotion and faith, be handsome with a symmetrical body, and should be wearing clean clothes in obtain Gnana. He should have a sense of discrimination, large 145
heart and have poise. He should eat rightly. He should be bold and take up the actions without fear or favour. If he acts correctly, he is eligible for Deeksha. The one who does pious deeds with skill, who helps everybody, who shows dissent on sinful acts but gets pure by doing noble acts, is greatful to others, and does things according to what Sages and Seers have emphasized is eligible for Deeksha. The one who trusts in God, is a noble donor, does Yoga Sadhana for the welfare of all, does not cheat and earn, and is humble and faithful is most eligible for Deeksha. The one who does things (that are impossible for others) with his own effort is most worthy of receiving Brahma Gnana. He who talks pleasantly with everybody, talks the truth, is reticent, is very intelligent, is tactical, and understands things if told once is eligible for Deeksha. He who does not like to hear praises about himself and criticism about others, is always happy, does things which bring joy to others, has won over his senses, is a satisfied person and a bachelor is most eligible for Brahma Gnana. The one who is mentally and physically healthy, does not have malefic thoughts in mind, does not keep doubting, does not have a wavering mind, is not sad, is not in illusions, always meditates on the Guru and thinks the Guru as equal to God is the most worthy disciple to take up Deeksha. The one who is always near the Guru, does service every moment to appease the Guru, has same type of devotion to 146
both the Guru and God, and who always prays to Mahamaya Kundalini Shakti is most eligible to take Deeksha. The one who along with his body, mind and prana does service daily to the Guru and obeys his orders, and brings fame to the Master is eligible to take Deeksha. The one who takes the Guru’s words literally as final, does service and lives according to the Guru’s directions is most suitable for initiation. The one who does not show off about his caste and riches before the Guru, does not want to acquire the riches of the Guru and wants the Grace of the Guru is alone eligible for Tatwa Deeksha. The Guru has to choose a Shishya with good physical features and who daily does Japa, Tapa, Dhyana and is inclined only towards the path of Liberation. The person who has the attitude of dedication with his body, mind and prana to learn Yoga from the Guru alone is called a Shishya. The characteristics of a fake Guru
A Shishya should leave a fake Guru who is incapable of giving Gnana Deeksha. Below mentioned are the qualities of such a Guru. He is a Tuberculosis patient. He has skin diseases like Leucoderma, Eczema and ring worm. He has impure blood, bad nails, black or blue teeth, is deaf, has red eyes, has vision problems, is blind, is bald with no hair on the head, is 147
handicapped, has more limbs, has cat eyes, has bad smell from the nose, is a dwarf, is a hunchback, is a eunuch, or has deformities of the body. Such a Guru is not eligible to give Gnana Deeksha to disciples. The disciple should not take Deeksha from a Guru who is uncultured, foolish, having no knowledge of Vedas, does not know or follow Vedic Kriyas and Karmas, has malefic intentions, speaks unrefined language, takes up the medical profession for earning money, a womanizer, indulges in sex and food, takes up cruel professions, talks in vain, is jealous, a daydreamer, a robber, a fool, uses intoxicating materials, a miser, does not help others, does bad things, has bad friendships, behaves like an animal, does not believe in God, a coward or one who is a big sinner now or in his previous birth because of which he is a leper. He is not a worthy Guru to give Deeksha if he does not pray to Gods, Fire God and his Guru. One who does not do Sandhya Vandana (propitiating Sun God three times a day), Tarpana (paying respects to ancestors through water), does not know the mantras to do pooja (he does not know daily rituals and prayers), is lazy, does not do Karmas, does not follow Dharma, indulges in luxuries or relies on somebody to run his family is a fraud. The sick, the childless being a family man, the loner, or the Guru who lost mental balance because of wrong utterance of 148
Mantra is not a suitable Guru to give either Mantra or Deeksha. The one who deceives disciples to earn money and does not look into the welfare of the disciples should be abandoned by the Shishya. As mentioned above, this type of Guru who deceitfully bestows Yoga Siddhi or Mantra Siddhi should not be accepted as a Guru. People should not get mistaken by the medical miracles performed by these fake Gurus who have both mental and physical misconduct. These Gurus do not get liberated. Due to some trick, if the disciple falls into such a Guru’s trap, he should at once come out, do Prayaschitta (repentance act done with holy fire) and again take shelter of a knowledgeable Guru to proceed further with his practices. All the people do not take Deeksha only to get liberated. Each one has a different nature and attitude. The sadhak would generally get a suitable Guru. As Lord Sri Rama mentioned to Hanuman, some people serve the Guru to follow a righteous path. Some people serve the Guru to get their desires fulfilled and get rich. Some people serve the Guru to get salvation. However, all of them do not get their wishes fulfilled and their service to the Guru also goes a waste. If somebody takes the path that is not suitable to their nature, their desires would not get fulfilled. Those who want Dharma and Artha should not serve the Guru who grants Moksha. Those who want Moksha should not serve the Guru who grants them Artha (Wealth). 149
Those who intend to get material gain through serving the Guru would not get benefitted by serving knowledgeable Gurus and Mahatmas. They have to leave them. Those who want liberation and analysis of life have to leave the ignorant Gurus who grant wealth and wishes. Even those Gurus would leave them. This is beneficial for both. This being the reason, Raja Janaka along with his wife left those Gurus who were not similar to their nature and attitude. They sought the Guru (the Greatest Sage Ashtavakra) who was very knowledgeable. Observing the need, one has to seek the shelter of a suitable Guru. People should never go to a Guru who does not have a similar attitude like theirs. One has to keep searching for the right Guru, who can liberate them with divine qualities and who can develop their personality. In this matter, we should go by Shastras which emphasize on the Guru having divine qualities to uplift our personality and spirituality. To leave such a Guru is the greatest sin. It is not beneficial for a sadhak to accept a Guru who is ignorant. Some people serve the Guru only for Gnana. They get peace and liberation through Gnana. That is why achieving Gnana is the greatest thing. The Guru who is not capable of giving Gnana Deeksha should be abandoned. Just as a hungry leaves the person who cannot feed him, the sadhak has to leave the Guru who cannot grant him Gnana Deeksha. Just as the honey bee moves on from flower which does not provide honey to another flower, the sadhak has to leave the
incapable Guru who cannot grant him Gnana to another Guru who is a Gnani (one who can provide Gnana). The disciple would not be inflicted with any Dosha (curse) because of abandoning a Guru who is ignorant and incapable. After selecting and serving a Guru the sadhak takes Shaktipat. After taking Shaktipat Deeksha, if the sadhak does not get expected experiences directly, he can leave that Guru and take Deeksha from another Guru. After taking shelter of another Guru, the sadhak has to respect the previous Guru, his sons and his brother according to their merit, but never neglect them. The characteristics of a Satguru
Now we will know about the Satguru who can bestow Yoga Deeksha. He should be dressed in clean clothes and have a proportionate body. He knows various Tatwas which are in the Shastras, meaning that the rituals of the Shastras are known to him. Whoever comes to him, he makes them happy. He is pleasant and has the capability to explain most difficult things also in an easy manner. One who can clear illusions and doubts and who is worthy of granting Tatwa Gnana Deeksha is a Satguru. Though it seems that the Guru is interested in worldly matters, his goal is inwards. A Satguru is one who knows everything, is a Trikaladarshi (can visualize the past, present and future), the one who possess all the siddhis, has Vaksuddhi (whose word 151
takes course in the future actions), can be kind and still could be capable to punish, is in Agna Chakra and with his energy he can pass on the energy into others to make them knowledgeable. He who is also at peace, is always kind to living beings, has won over six enemies that reside in us (Desires, Anger, Ego, Jealousy, Attachment and Envy), has won over the senses, has perception of equanimity between Shiva and Vishnu, is personified with all good qualities and is capable of giving Deeksa is a Satguru. Without attachment and affection, if one can live with satisfaction and enormous ability daily, can have love and concern on true devotees, is courageous, is kind hearted, can talk harmoniously without hurting, does not have lust, hate, fear, sadness, ego or pride – such a person is a Satguru. With all the above qualities, the Satguru who also does daily routine prayers and does acceptable good deeds is worthy of giving Deeksha. The most eligible Guru to give Deeksha is the one who preaches as well as follows Dharma, Gnana and Anushtana (daily ritual) and is satisfied with the wealth that God has given. He who is not fascinated by wealth and women, does not have bad companions and bad habits, without desires, the one who is satisfied with his own situation, does not show partiality, does not have attractions and distractions, has experienced self actualization, is a righteous person, treats praise and criticism with an equal mind, does not expect anything from others, can 152
direct others with his energy – such a person with all above mentioned pious qualities is a capable and worthy Guru to bestow Deeksha to the sadhak. The Guru is Lord Shiva
The Guru is exactly like Lord Shiva, who is limitless, everlasting, indescribable, eternal, and expanding in all directions. How do we pray to such a God? When we pray to our Guru with all these notions, Lord Shiva grants us liberation. Lord Shiva himself would be in the form of the Guru and would protect all the Shishyas. Lord Shiva is in the form of the Guru, who is inexpressible, and showers grace on the Shishyas. Though Lord Shiva does not have a shape or a form, He is in the form of Guru, doing all the worldly activities for his devoted Shishyas. For the sinners, the Guru is visible only as a normal human being, but the people who practice good activities see the Guru as Lord Shiva Himself. Just as the blind cannot see the sunrise, the unfortunate cannot see the Guru, who is an embodiment of Parama Tatwa. There is no doubt that the Guru is just the image of Lord Shiva. If the Guru is not Shiva, who else can give us daily food and liberation? So, there is no difference between the Guru and Lord Shiva. Whoever sees a difference between the two is surely a sinner.
The Guru becomes a preacher, cuts off the attachments and uplifts the people to the Parama Pada (ultimate stage). The one showering the Grace takes the form of the Guru/Acharya, bestows Deeksha to the devotees, grants them liberation and is none other than Lord Shiva. He receives our prayers in the form of Shiva and in the form of Guru he cuts us off our worldly attachments. The noble and the malefic intentions of the mind are the root cause for all the attachments. When the illusions caused in the mind in the form of attachments get negated by Chitta (A higher layer than the mind), a merger takes place to grant us liberation. That Guru is supposed to be a Satguru if he does not allow the attachments of life to take firm shape as illusions in the mind of the Shishya. He merges them in the Shishya’s Chitta so that the Shishya can enter the state of Samadhi. Only by repeatedly preaching the Shastras, one does not become a Guru. A Satguru is identified as one who always speaks the truth, is an ardent devotee of his Guru, is strong minded and self disciplined, takes part in noble deeds, donates, does not cheat, is not a miser, and is born in a family of devotees. The sadhak should be in association with such a Satguru. Through his Grace, the mind gets peaceful and the Parama Pada (ultimate goal) is reached. He is a Satguru who can quench the thirst of Treetapas (Adhi Bhoutik, Adhi Daivic and Adhyatmic) and reach the sadhak to 154
the Lotus Feet of Lord Vishnu. He can take the sadhak by breaking the Six Chakras via Sushumna. He is learned about the knowledge of Tatwas. He can discriminate the energy of Kundalini and Para Brahman which is formless. He knows the state of Mantra and Chaitanya (awareness). The one who has the knowledge of secrets of Mantra and Tantra, and understands the passage and status of the awakened Kundalini energy alone can be a Satguru. The Satguru knows the Mantra Siddhi thoroughly through Sadhana (offerings). All others cannot be worthy Gurus. -o0o-
Chapter 10 The Place where Deeksha is given
The Great Deeksha which connects the Jivatma (Immanent) to the Paramatma (Transcendent) and establishes continuous association has to be given by the Guru to the Shishya. In our Shastras, there is a protocol of the time and the place to give such a great Deeksha. When Deeksha is given in a very good place, at the best time, then best results are expected. The most suitable places to give Deeksha are the residence of the Guru, a temple, a cow shelter, a forest/lonely place, pilgrim centre, a garden and the bank of a river. Deeksha also can be given below a gooseberry tree, a Bael tree and in the caves of a hill. The best place for giving Deeksha is said to be anywhere along the banks of the River Ganges. It is better to take Deeksha on the banks of the Ganges since it is very sacred and auspicious. However, ultimately what matters is where the Guru wants to give the Deeksha. Since the Guru’s word is a Vedic word, there is no other holy place than that chosen by the Guru. The Timing of Deeksha
Generally, people decide upon a good Muhurat (time and day) after looking into the Panchanga (i.e. referring to an Almanac for deciding good day and time for marriage / thread marriage / other auspicious events). People also fix a good time to go on a pilgrimage, perform a yagna, do dana, japa or tapa. We have a 156
belief that a good deed done on good day at a good time certainly yields good results, without any obstacles. So, with the help of astrology, the standard procedure is to fix timings of events. However, luckily if a Siddha Purusha gives Deeksha, one should never think of good and bad timings, but take Deeksha at once. The reason is that the best time for the Shishya is the time when the Siddha Purusha is ready to bestow the Deeksha. With the wish and command of the Guru, the Deeksha will be given. Since the Guru is ready to shower the grace, there is no need to look into the good time. The rules and regulations which are discussed in the Shastras are not applicable to the Guru who is enlightened. The Guru can redeem the sadhak on whom he is going to shower the grace from all the rules and regulations of the Shastras. However, getting such a capable Guru is a rare thing. Generally people take Deeksha from the Gurus who seem to be doing elaborate rituals. As told in the Shastras, these Gurus go to holy places, take up Vratas, do Japa, Tapa, Yagna and other regular rituals. For taking Deeksha, all these things really are not needed. When the grace of the Guru is there, the Shishya need not have to do Prayaschitta Karmas (Purification rituals). After a Satguru is found, all that matters is the desire of the Shishya to obtain Deeksa and the Grace of the Guru. When the Guru intends to give Deeksha, one need not have to bother about the Lagna (auspicious time), Tithi, Vara, Graha, 157
Nakshatra, Raasi and Muhurat according to Astrology and Panchanga. On the day that the Guru gets satisfied and bestows Deeksha, one need not have to worry even if it is not an auspicious day. It is not relevant to bother about Tithi, Nakshatra and Muhurat since everything good happens only because of the Grace of the Guru. This is the reason that one has to go according to the dictates of the Satguru and follow timings and place for Deeksha. It is not essential to stick to Astrology and good Muhurat timings. In order to obtain knowledge, external support systems are not required. All the things like rituals, place, time, holy dips, yagnas and prayers do not give gnana. The most auspicious time and day is the day that the Satguru grants Deeksha and the Shishya receives it. It should be considered that the time when the Satguru thinks of bestowing gnana is the most auspicious time for the Shishya. The great desire of both the Satguru and the Shishya is supposed to be the most auspicious time for Deeksha. The Methodology created for taking Deeksha
The Shishya has to go to the Satguru who is well known for good qualities and capabilities like Japa, Tapa, Dhyana, Yoga and Tatwa Gnana. With a pure mind, word and deed the Shishya has to propitiate the Guru. According to his capacity, he should offer with devotion whatever he can give as Guru Dakshina (recompense) ranging from elephants, horses, gems, 158
chariots, lands, houses, ornaments, clothes, grains or money to the Satguru. The Duty of a Shishya
As mentioned above, the Shishya should serve the Satguru according to his own capacity. If he does not have any of the above mentioned things to give as Guru Dakshina, he should humbly offer the Guru flowers, fruits, leaves and water earnestly and pray to the Satguru. If one is rich, he should see that there is no discomfort for the Satguru. Having wealth, if one does not use it for the service of the Guru, he will not be able to fulfill his part of Dharma and Karma. So without duping and deceiving himself, according to his financial status, he should serve the Guru. He should tell the Guru whatever good or bad things he had done without hiding the facts. He should also discuss what he intends to do in the future. The sadhak, thus, should make the Guru happy and get the benefit of Deeksha. With the devotion of the shishya, the Guru who is kind becomes happy and bestows Deeksha. The shishya gets redeemed of the attachments and bondages of Karma through the practice of Yoga. He also gets the capability to earn his livelihood as well as liberation. So it is necessary for the shishya to obtain the grace of his guru. Only when the Guru is satisfied, the shishya gets fulfillment of his Dharma, Karma and eternal salvation. If the Guru is not happy with the shishya, no siddhi 159
can be obtained. If the Guru is unsatisfied, the shishya’s status of Dharma and Karma becomes malefic, his intellect gets deteriorated and he becomes degraded. No one should think the Guru to be an ordinary being and insult or disrespect him. The Guru is like Lord Shiva and should be respected. After getting the Deeksha, the shishya should follow the dictates of the Guru and serve him happily. After obtaining the Deeksha, the disciple has to serve the Guru at least for three days until the result of the Deeksha gets fructified. Otherwise, the energy which has been transmitted by the Guru would doubtlessly reach back the Guru. So, after obtaining the Deeksha the disciple has to serve his Master for three days, five days or seven days. Until the energy gets activated and development takes place, the disciple should physically be close to the Guru. He should follow the commands of the Guru and continue his practice alone. The shishya can go away only after the Guru is pleased and permits him to leave or the transmission is obtained totally (meaning that the shishya’s desire of Deeksha is experienced by him). If this is not done, the energy would reach back to the Guru. There is no doubt about this. After taking Deeksha, if the sadhak develops a casual attitude towards his Guru and does not practice Yoga daily or does not keep contact with the Guru, the energy transmitted gets reduced. Sicknesses of various types would start in the body of the sadhak. His mental equilibrium also gets lost because he develops a negative 160
attitude towards his Dharma and Karma. With this the sadhak could get inflicted with bad luck. To develop himself, the sadhak should necessarily keep meeting the Satguru regularly. If the sadhak stays along with the Guru for one week, a fortnight, or a month in the year, his advancement takes place. Through meditation and correspondence one has to keep in contact with the Satguru to avoid obstacles in his spiritual progress. Guru Dakshina
When the shishya takes Deeksha from the Guru who is the image of Lord Shiva, then he should honour his Guru who has influenced a surprising transformation with his greatest energy and whose Grace granted him the eligibility to achieve the four Purusharthas. After taking Deeksha, if the shishya does not give Guru Dakshina (recompense) according to his financial capability, the energy obtained cannot be sustained. Even if it stays with the shishya, it does inauspicious things. A good shishya should take the permission of his Guru after obtaining Deeksha and recompense him suitably according to his capacity with money, gold, clothes or with fruits, flowers and lot of devotion. He must certainly recompense his Satguru. According to his capacity, the disciple should give the Guru half, onefourths, or a portion of his income which he rightfully and earnestly earned. This should be given to the Guru with devotion. One should not act as though he is poor, even after having riches. Those who hide their wealth, act as though they 161
are not having money and hide their real nature before the Guru, bring misfortune to themselves. Those people will not get the knowledge that comes out of Deeksha. It is good to donate cows, land, gold and clothes to the Satguru according to one’s own capacity. The sadhak should give clothes and jewels to the son and the wife of the Satguru. If the Guru does not have a son or wife, then the gifts are to be given to his chief disciple. On the day of Deeksha, sumptuous food should be served to all. Just as a son is supposed to take care of his biological parents’ welfare, food and shelter, it becomes the duty of the shishya to render very good service to the Guru who gave him the freedom from worldly attachments and knowledge. If one does not perform the duty of taking care of parents and also does not give dakshina to the Guru who has given him ultimate knowledge, he will have to endure the feeling of ungratefulness and guilt until his death. For an ungrateful person, death alone is the answer. Whoever receives Brahma Vidya without honouring the Guru in the customary way of giving dakshina has to experience never ending sadness that is equal to hell. In a yagna, there is a lot of importance given to dakshina. This has to be given with great devotion. If one gives dakshina with devotion, it is highly beneficial. The yagna that is performed without dakshina does not give desired results and does not grant liberation. According to the Shastras even deeksha is a 162
type of yagna. Kriyavati Deeksha is a yagna which is done along with an external sacrificial fire. Gnanavati Deeksha is supposed to be an internal yagna. This is given through the Atma Shakti of the Guru. Both these yagnas go waste when the dakshina is not offered. So, one has to compulsorily give dakshina. Deeksa and dakshina are like consorts for the yagna. With the merger of these three, desired results are achieved. So, in this world the activities of Dharma and Karma which are done without offering Deeksha and Dakshina go as waste. The human beings take initiation and perform yagnas. Along with that they offer dakshina. Only then do they receive the desired results. When dakshina is not given with devotion and trust, it is also a waste. The disciple who does not have devotion towards his guru will not get the benefit of obtaining Deeksha even if he gives away all that he possesses. So, the only requirement to get the desired result is devotion to one’s own Guru. The shishya who does not trust his Guru, follow his commands, receives the Aagna Shakti which is the form of the Guru and does not give Dakshina would always lose the benefits of his Japa, Tapa and Karma. According to the dictates of Shastras, when the shishya serves the Guru and pleases him, the Grace of the Guru gets transformed into ultimate knowledge. Thus the shishya naturally gets desired results without any obstacles. After getting the greatest help from the Guru, if the shishya does not 163
reward him duly, then the transformed energy perishes or it takes a negative route. Such practices create mental blocks for the shishya. In the same way, if the shishya does not develop devotion and trust towards the Guru, he would encounter physical, mental and financial difficulties. There are prospects of him losing his wealth and facing many hardships. When the shishya cheats a Guru and gains Deeksha Gnana it certainly gives him negative results. The most unfortunate is that shishya who after receiving the Deeksha, does not do any favour in return to the most kind hearted well wishing Satguru. All the 24 hours in the day, the energy of the Guru’s Atma keeps doing Kriyas in the shishya. By just remembering the Guru’s energy, Ashtanga Yoga gets done by itself in the shishya. The Guru activates his energy, and allows the shishya to lose his identity by immersing body, mind and prana in the intellect. Such is the Grace of the Guru who very easily makes the shishya achieve all four Purusharthas. If the shishya does not serve such an ocean of kindness who is in the form of the Guru, he can never be happy. After giving deeksha, the energy levels of the Guru decrease. Just as a snake become weak after it loses its poison, and man’s energy gets depleted after the release of semen, in the same manner, after giving Deeksha the Guru’s divine energy also gets exhausted and he become weak to a certain extent. After getting the deeksha, the sins done by the shishya perish to an extent and his bad samskaras (strong impressions) invade the Guru. Since 164
the Guru is spiritually stronger than the shishya, he destroys the negative samskaras. There is also a chance that the Guru becomes sick for some time, since the shishya’s bad samskaras are taken upon by the Guru. In that situation, when the shishya does not serve the Guru, there is a chance that in the mind of the Guru, liking for the shishya may get reduced and he may develop a feeling of rejection towards the shishya. This is not good for the shishya. In such condition, even the Guru may develop a lack of concern on imparting Deeksha. There may be a number of shishyas for a Siddha Guru (a very competent Guru with fructified Siddhis) but all of them would not have similar type of energy. There is a variation in the activation of Kriyas in the shishyas. Certain Gurus have a feeling of renunciation and they do not stay in one place but keep moving. There is no need of seva for such Gurus. However, those Gurus who are performing householder duties have worldly obligations to be attended to. For such Gurus, service has to be rendered. That is why Shastras have emphasized on Guru Seva. In ancient days, Sage Vasishta and Sage Yagnavalkya were householders. Today we can see the Gurus who do only Sadhanas (practice of Yoga) and are great in that area. It is very rare to find a Guru who is a Siddha Guru. Therefore it is better not to go into criticism of the Gurus but to do service to that Guru from whom the sadhak has received Deeksha. He should repay his gratitude in his own capacity.
The Duty of the Guru
According to the scriptures, the Guru should be served by the shishya for his own welfare with body, mind and wealth. He can then look forward for the Grace of the Guru. With that the duty of the shishya gets over but it is the duty of the Guru that through transmitting the Deeksha he should make sure that his shishya becomes successful. Once he accepts a shishya the responsibility of the Guru increases. If a Guru receives the services of a shishya and does not uplift him spiritually, he has to suffer for his sin. Until the shishya is liberated, the Guru has to take care of the mental and physical well being of the disciple as his goal. According to the need, with his capability, the Guru has to keep helping his disciple. By just granting Deeksha, the Guru’s responsibility does not get completed. After the shishya gets his desired result and achieves ultimate Gnana without any obstacles, only then is the Guru free from his duty. To do this, the Guru has to have the capability of transmitting his energy to the disciple. If the energy has not spurred momentum in the shishya, he cannot understand the reality of the matter and its all pervasiveness. Through the medium of the Guru, the energy of Lord Shiva gets transmitted into the disciple and it reveals the gnana. This reality is witnessed by the sadhaks. According to the theory of Lord Shiva, the disciple will be benefitted only by the Grace of the energy of Maheshwara. Through transmission, the shishya gets the result. There would 166
be no purification in the shishya without Shaktipat and ignorance would not get destroyed. Ashtanga yoga of Shaiva Dharma (Lord Shiva’s philosophy) does not get initiated. When the Shaktipat is not given, there is no liberation. Dharma and Karma of the sadhak also do not get fulfilled without Shaktipat initiation. So, the Guru should bestow Shaktipat and check whether the bliss (which comes out of various kriyas that get ignited by initiation) is experienced by the shishya. If the Guru finds that it is lacking, he should do the transmission of Shaktipat again and see that those experiences are felt by the shishya. Then the illusions and the doubts also stop because of the preaching of the Guru, own experience and the knowledge of authentic scriptures. With his knowledge and practice of yoga, the Guru has to cleanse the inner self of the shishya and make Gnana and Yoga ignite in the heart of the shishya. That is the prime duty of the Guru. If the Gnana and the yogic kriyas do not get started in the disciple on their own, it is understood that the work done by the Guru is incomplete. If the guru has been served well by the shishya, but has not transmitted the Shaktipat either due to not having the ability to transmit the Shaktipat or due to excessive worldly attachments, then the Guru will surely perish. So, the Guru has to watch for the qualifications of the sishya as described in our Shastras before accepting him. The Shaktipat which is the blessing of Lord Shiva gets the energy ignited in the shishya and gives joy. Para Shakti is the 167
embodiment of joy. When the energy gets activated in the shishya, he experiences such things as Mantra Yoga, Laya Yoga, various kriyas, trembling, straightening of hair, and shivering of other limbs like eyes and throat. The shishya also can notice these characteristics and understand that the Guru is capable. After noticing these kriyas the shishya understands that the transmission has taken place. Even the Guru observes the changes internally and externally, and becomes happy and contented. Through the Guru, the energy of Lord Shiva gets initiated, charged and generates great joy in the shishya. He embraces the ultimate knowledge and experiences the bliss. This is the goal of the sadhak. Each and every sadhak does not get this experience immediately. However, various kriyas that happen internally and externally make him assimilate the vibrations. The knowledge of Tatwas and joy get mixed in him. He understands some strange energy has entered into him. The trembling, straightening of hair, voice getting changed, some sort of twitching movement in the eyes and in the head, body getting stiff or a feeling of heavy weight of the body may happen to him. Hands and legs may lose their stiffness. In the back, heart and head a weight may be experienced and a movement or a swinging of the body may occur. The sadhak may fall unconsciously on the ground. He may breathe faster than always which is almost like a deformity of the body, or he may get into sleepiness wherein his Chitta becomes dull. He may feel as though ants are running all over his body. Mind, 168
prana and activity come to a standstill. Heat may increase in the body causing sleep, dullness or fainting. He may feel giddy and dizzy as though he consumed bhang (intoxicating drink). He loses mental stability or has a lot of excitement and merriment in which various kriyas may be experienced. All these external characteristics which arise because of the Shaktipat transmission given by the Guru appear in the sadhak within three days. In some cases, it may be noticed in a week’s time. All these symptoms happen either because of the capability of the Guru or the devotion and the good samskaras of the sadhak. All the Gurus do not have similar ability of transmitting energy while they conduct Shaktipat. Same is the case with the sadhaks. All the sadhaks also do not have similar samskaras. So, the activity due to the transmission of energy also varies. The sadhak should not get disappointed when he does not notice active transformation after the Shaktipat. Even if he notices a small change in him and enhancement in his meditation because of the Shaktipat given by the Guru, he should firmly believe that the development of energy is taking place. Our scriptures have mentioned that the sadhak could wait for almost a year to experience the development of spiritual energy. There need not be an elaborate discussion about this. The Guru, who takes shelter under Shiva-Shakti (the union of divine male and female energies) and takes Shaktipat of Lord Maheshwara, would also have the capacity to grant that energy by transmission to a shishya. However, there would be 169
variations in the development of energy depending upon the capability of the Guru and the stability of the sadhak. As the sadhak’s devotion on the Guru increases, his development in the spiritual world also gets faster. With this, the sadhak’s knowledge also grows. Unfortunately, if a sadhak gets stuck with the bad samskaras of his previous births, he would not be able to get benefitted by the Grace of the Guru. He will also not be able to receive the Gnana of the awakened Kundalini. The sadhak has to undertake Prayaschitta (Forgiveness rituals along with the mantras and sacred fire) right from the beginning itself. For such sadhaks there is a procedure to be done called Krama Deeksha. However, if this Krama Deeksha (mental exercise to be done by the sadhak) is given to an incapable sadhak, it is of no use and surely the results would not be found. No Guru should give Deeksha for earning money because that type of Guru would go into poverty and sadness. Even the sadhak would get into difficulties after he receives Deeksha for which he is unworthy. Setting Asana (a seat) for the Practice of Yoga
The sadhaks, who practice yoga, do meditation and sing Bhajans (divine songs) should normally sit on an Asana (a seat). In a fixed place, they have to spread the Asana and do meditation. In ancient days, sages were using the skin of a lion, tiger or black buck. Our scriptures tell us that if one meditates sitting on the skin of a black buck, he would be blessed with 170
knowledge. When a sadhak sits on a lion or tiger skin while meditating, that gives liberation. If the sadhak does meditation on a woollen blanket his miseries would end. It is believed that the practice done on woollen clothes destroys sickness. It is inauspicious to meditate and sing Bhajans while sitting on the floor without an Asana. If one sits on the Asana made of bamboo it brings poverty. If one sits on a rock and does sadhana, he would suffer with sickness and misery. If practice is done on a mat of grass, the sadhak would be defamed. If one uses a mat made with leaves, he would get into illusions. If the sadhak uses a single layer of cloth as an Asana the Japa, Tapa and Dhyana would get destroyed. For those who have not taken Deeksha, and for householders, the skin of deer as an Asana is prohibited. Deer skin should be used only by sages, strict bachelors, very elder sadhaks and Sanyasis (those who have renounced the worldly pleasures). For recitation of mantras, the best is Dharba (one type of grass) Asana, above which deer skin and silk cloths are spread. Post Script
In ancient days, the skin of any animal which sages were using was of naturally dead animals. These animals were not killed for the sake of obtaining their skins. In the present modern world, people hunt and kill animals mercilessly which is a deplorable act. The Government of India has brought
Prevention of Cruelty to Animals Act, 1960, and killing animals is a punishable offense. The whole purpose of this sub-chapter titled "Setting Asana (a seat) for the Practice of Yoga" is to bring out clearly that a fixed posture and seating arrangement enhances the transmission of energy. Learned sadhaks are supposed to use a fixed place, fixed time and fixed Asana for meditation. In place of animal skin, they are recommended to use a woollen blanket or silk cloths. -o0o-
Chapter 11 The Direct Witness of Deeksha Yoga Gnana is of two types
Through Shastras we get Gnana which is known as Paroksha Gnana. The second type of Gnana is obtained through Sadhana (practice). This is known as Aparoksha Gnana. What one gets from the Shastras is not permanent. It may change or it may take a different form. One would not get satisfaction of Chitta through that. The Gnana that one obtains from Sadhana is direct and permanent. Once we get it, it is always with us. It cannot get depleted. The Chitta gets satisfied with that. The Gnana that one gets through holy texts and preachings is Paroksha Gnana. The Gnana that one gets through Yoga Sadhana is Aparoksha Gnana. Vedic texts and knowledgeable elders opine that without Aparoksha Gnana, liberation is not possible. This Gnana cannot be obtained without Yoga Sadhana. The prime duty of a sadhak is to practice Yoga to gain Aparoksha Gnana. According to the opinion of Gnanis who know the Paratatwa (Divine Knowledge), the three tatwas are Vignana, Ananda and Brahman. These cannot be explained in words. Examples cannot be shown as these can only be experienced. The science which is direct, enjoyable, transcendent and all pervasive cannot be explained in general theories. Only through the practice of Yoga, this Aparoksha knowledge can be obtained. 173
No logic, no example or no mapping methods can be followed to make this understood. Words fail to explain such things. Just as the people who see the fruit on a tall tree cannot taste it, the people who claim to be Brahma Gnanis cannot get the real benefit of Brahma Gnana. Those who want to come out of ignorance should realize the happiness, Gnana and Satya. For one’s self realization, there are four parameters accepted by the Shastras. They are Shastras, methods, preachings of the Guru and experiences of the Self. Generally people discuss three main points very logically. These are that which is obvious, that which is doubtful, and that which is accepted by Shastras. However, more importance is given to that which is obvious, than those which are based on doubt or Shastras. As a matter of fact, when a thing is seen, experienced directly by the people their doubts disappear and their logic and arguments evaporate. In indirect experiences no one can confirm whether it is true or false. So when direct proof is before us, there is no place for logic, arguments or falsehood. Guru Deeksha
Deeksha is of two types, the external and the internal. The external Deekshas are those which are done to obtain Dharma, Artha and Kama. Havan (Sacred fire), Meditation, Prayer to Gods, Recitation of Mantras and such other activities are useful to obtain Shastri, Hotri (An offerer of an oblation with fire; a 174
priest), Kriyavathi, Varnamayee and Krama Deeksha. The sadhana (practice) is inclusive of activities done like Japa, Tapa and Havan (Holy Fire). However, Shambhavi, Shakti, Yoga and Vedha are known as internal Deekshas. For these Deekshas, external pomp and show is not needed. With the Grace of the Guru’s capability and with the energy of Kundalini, these internal deekshas are obtained. Even the activities of these Deekshas are very easy to perform and they give liberation. In principle, there is a difference between the two Deekshas. Kamya Deeksha is done with an intention of fulfilling desires. The second type of Deeksha is for desireless obtainment of Liberation. Upanayana, Sandhyavandana, Yagnas and Vratas are daily prayers and rituals which are meant to destroy enemies, build good relationships, obtain fame, get prosperity, fulfill desires, and thus fall under the Kamya Deeksha category. Through them one obtains Dharma, Artha and Kama. However, these Kamya Deekshas cannot grant liberation. The second one is an internal Deeksha and grants liberation. This is called Niradhara Deeksha. Knowledgeable elders have clearly told people to accept that Niradhara Deekshas are very holy and salvation oriented Deekshas. For these internal deekshas, external things are not necessary. Nothing has to be done externally. These deekshas take place on the mental plane between sadhak and Satguru. The Satguru transmits energy into the sadhak.
The transcendental energy of Shiva Shakti is transmitted by the Guru. Through this energy all the type of Yogic Kriyas happen in the sadhak. This energy enters the sadhak through the great lineage of Gurus and clearly shines in the form of Consciousness. That energy works according to the commands of the Guru and it does Kriyas required for Atma Gnana Siddhi (Self Actualization). When the sadhak receives energy from the Guru through vision, touch, word or mind, then he does not need to do Japa, Tapa, Pranayama and Meditation himself. Just as the owner or boss orders the worker to do the work, the sadhak has to obey the Satguru with full dedication since the Guru has transmitted spiritual energy. Just as a servant, the sadhak should follow the commands leaving aside his knowledge and meditation. There is no other important activity other than following the Guru’s orders. This is the principle of “Pashupata Mahayoga”. When the sadhak is practicing this mahayoga, following the Guru’s order is the only thing that needs to be done. When the power of the Satguru’s command is actively doing everything, the sadhak should not use his intellect, intention and practice lest it causes a big mishap. So the lucky sadhaks who could obtain the energy of the Guru’s command should be aware of the greatest thing they possess and earnestly follow it. If they do not follow it, they would be causing harm to themselves. The sadhak experiences very surprising incidents when the Guru internally charges the sadhak with his mental or yogic powers. Those secrets would 176
be only known to his Satguru. Since they are secrets, they cannot be made public. That is the reason they are kept hidden in the Shastras. Here, we discuss only whatever is needed. If anyone wants to know completely about these things, one has to consult his Guru. The Grace of a Satguru
When the Deeksha is being given the Guru is happy because he is under the influence of Lord Shiva, transmits the energy to the sadhak, and blesses him. As a result of the blessings, with the knowledge of the energy of Kundalini, ever-living in the Mooladhara, the sadhak obtains Tatwa Gnana. Parashakti Kundalini Devi is the form of Tatwa. It is minute like a thread in a lotus stem capable of giving highest knowledge of Tatwa. This Shakti shines with billions of flashes of electricity, dazzling, dancing and favouring Lord Shiva as her consort. This energy is in the form of Alphabets/Sounds when the sadhak obtains Kriyas of Yoga and Dhyana. Through this energy he reaches the ultimate Siddhi. This energy bestows the gnana of ultimate yoga. Mother Gayatri, who has to be propitiated daily, awakens as Kundalini Devi through the lineage of Gurus in the sadhak, and instigates the sadhak to do various types of Kriyas daily to give complete strength to his body and mind. The sadhak would get the fruits of Sandhyavandana without doing Japa and reciting mantras when the Adhya Shakti blessed by his Guru enters his heart and he starts praying to Shiva Shakti. When Sushumna is actively working, the sadhak would experience the 177
continuous flow of Grace of meditation even without externally performing the sacred act of Homa (offering given to Gods through fire). Such people are believed to be doing daily Homa without offering Samidha (sacred small plant sticks used in the fire of Homa). They would be propitiating all pervasive Lord Shiva through the medium of their own body. For such sadhaks, the illustrious image of Lord Shiva is directly visible in a subtlest manner. So these sadhaks would be in continuous meditation with the energy of their Guru. Whoever can visualize the subtle form of Lord Shiva need not have to pray to the image of Shiva made out of wood, stone or mud. They do not take support of images. Since they know the reality of Lord Shiva, the external images of Gods and Goddesses are not needed. When the Kundalini is awakened by Shaktipat, it does many Kriyas in the sadhak internally. So many external as well as internal Kriyas happen in the sadhak’s body, mind and prana. The samskaras of billions of previous births take a transformation and get destroyed in the sadhak. So the sadhak experiences unclear memories, happiness and sadness of his previous births. This being the reason, he produces terrific sounds like that of animals and birds. He laughs with extreme joy, cries and enjoys blissful happiness. In that state of joy, the sadhak may produce sounds of instruments like flute, veena and tabla, with his mouth. He sings songs and recites poetry. He cries for some time. He starts giving lectures to his own self. He speaks several languages, gets up from the Asana and does 178
various acts. He yawns and moves around the house restlessly. All these kriyas happen because of the awakened Kundalini energy with the Grace of the Guru. The practice of these Kriyas of Prana and Mind are considered as real Yoga Sadhana. Whatever happens in this state cannot be explained in a detailed way by any human being. This is above the human intellect. Only the sadhak who is very sincere alone gets that awareness. Though the sadhak does silly things in joy, does various kriyas of pranayama, bandha and mudras, neither would he develop other-mindedness nor would he become empty headed without knowledge. The sadhak would have the knowledge which he acquired previously. The sadhak does kriyas naturally with internal energy, enthusiasm and happiness. He does not become unconscious of the outside world. With a small intention he can regain his composure. As the yogi/sadhak is doing kriyas with a happy mind, he obtains divine feelings. The emotion of these Kriyas continues even after the Shaktipat transmission. The transmission goes on until the merger of Shiva Shakti, until the end of this birth, and until the salvation is attained after a number of births. So the sadhak need not have to do any practices, especially following certain rules. However, he has to practice daily in the morning and in the evening following the commands of his Guru. New Kriyas and various experiences keep happening by themselves daily. These sadhaks get into “Unmani Sthiti” as they keep practicing various 179
Yoga Asanas, doing pranayama and breathing exercises many times. Because of this, the body and senses lose control, and prana and the mind get merged. As body, mind and prana get into one stage, Samadhi Sthiti is experienced. Before the Samadhi Sthiti, the sadhak experiences many more Kriyas. Samadhi Sthiti is experienced because of the Kriyas like Yoga Asanas, Pranayama, Bhandha, Mudras and Nadi Shodana. After Samadhi Sthiti is obtained, the above mentioned Kriyas happen only when it is needed. Until then these Kriyas keep happening as the Sthiti keeps changing. Because of this internally the sadhak has a goal and externally he has a vision. In the Tantras, Sambhavi Mudra is kept as a secret. This is granted to the sadhak without his trials. Such sadhaks get to know the Khechari Mudra. The tongue goes into the inner throat and feels the juiciness there. The sadhak experiences a feeling of drinking the nectar (Cerebro Spinal Fluid) in Khechari Mudra at the Sahasrara where Lord Shiva dwells. He also experiences Shambhavi Mudra which makes the sadhak see the form of Lord Shiva. These things happen by themselves. Because of these, the sadhak develops awareness of Atma Tatwa. The sadhak understands that he himself is the Atma. After the sadhak obtains Sambhavi and Khechari Mudras, the Kriyas (both physical and mental) stop. Only the Kriyas of Prana would be left. When the prana enters Sushumna, the Sambhavi and Khechari Mudras become firm. One cannot explain the sadhak’s experience of the Self. The sadhak would not know 180
anything. He loses his external consciousness. Internally he is the bliss of the Self. However, the bliss one gets out of Atma Dhyana (meditation) cannot be expressed by words and actions. Only the sadhak knows it for himself. He cannot explain it. The happiness and the bliss cannot be explained by people who practice meditation and yoga. Only by their external characteristics can one estimate the level of bliss within. Whoever does the practice of yoga which is bestowed by his Guru, whose Kundalini is active, whose meditation gets into a deeper state naturally with just a simple intention, his internal condition would be known only to him. Certain external characteristics would also be seen. His body, mind and prana become Sattvic because of which his senses get calm and pure. He always seems to be in happiness and enthusiasm. As he just remembers the state of meditation, he gets inward into himself and his eyes become heavy. His word becomes tender and throat gets a slight shiver. Because of internal happiness his body hair straightens and the body trembles along with some Kriyas. Breathing gets stopped. These external characteristics reveal that the meditation is going on in the right direction. When Kundalini gets active, the body, mind, prana and emotions are completely present. In that blissful state, the sadhak obtains great comfort which he cannot explain in detail even after coming out of meditation. That lucky sadhak who meditates cannot leave this most comfortable feeling which comes out of Atma Dhyana even for a minute. The separation 181
from the ultimate comfort which is the product of Parama Dhyana (Deeper Meditation) is not bearable to the sadhak. The practice of Yoga which was done in previous births gets continued in this birth because of the activation of Kundalini. Kundalini gets activated by Shaktipat given by the Satguru, the grace of Lord Shiva, the Punya (accumulated good fortune) of previous births and prayers to Lord Shiva. Various kriyas get started as an example of this. The sadhak becomes happy by trembling, sweating, getting tears, laughing, crying, shouting, change in the voice, making various sounds out of ecstasy, jumping, dancing and various other kriyas. When all these characteristics are seen separately or together in any sadhak in slow, medium or fast condition, we should understand that he is an excellent shishya. In slow condition, the sadhak can stop the shivering and other kriyas according to his desire. In the medium condition, the kriyas of the body and mind can be stopped with some difficulty. When the external objectionable kriyas are stopped it brings sadness to the mind of the sadhak. In an excellent state, the kriyas make the sadhak unaware of body and mind, and there is no thought of stopping these kriyas. When the Grace of the Guru activates the Kundalini and sadhak’s get into devotion of the God Almighty, we should not think of them as ordinary beings. Just as iron enters into the furnace and loses the characteristic of iron and assumes that of 182
fire, people who attain the closeness with God would just not remain as ordinary beings. They get divine feelings, divine character and divine energy and transform themselves into most respectable people. Those who heckle such great people are foolish. They lose their span of life, prosperity and character by doing such mean acts. As Kundalini energy is awakened in this way, the real practice of Yoga starts. This is called Sahaj, Swabhavik (Natural), Siddha or Maha Yoga. This is the path that gives Siddhi. Through this path, Kundalini energy which gives knowledge of all Vedas, Mantras and education makes the sadhak participate in all the Kriyas. Because of this the sadhak obtains the knowledge of all the Mantras and all the sciences. The sadhak gets the darshan of all Gods and Goddesses and gets their Grace. Whatever is told in the Vedas, all those Mantras and their hidden secrets would get revealed to him. The energy of the Kundalini makes him experience divine worlds which are within and which are Tatwa Gnana. As this energy breaks through the six chakras and enters into Sushumna, the sadhak would enter the Samadhi Sthiti. Nobody can imagine the most surprising Kriyas that happen in the sadhak with the inspiration of Kundalini. According to their own samskaras, the sadhaks would do various Kriyas like Hatha, Mantra and Laya Yoga. Also they perform physical, mental and pranic Kriyas of Raja Yoga. It is very difficult to explain them. However, whatever is externally seen in a sadhak has been described here. 183
The Kriyas attached to Nadi Shodan
When there is dirt in the nerves, prana cannot enter Sushumna. Then, there is no chance of Shuddhi (Cleanliness) in Pranayama. Tatwa Gnana cannot be obtained without Pranayama Shuddhi. First, Nadi Shodan has to take place. So Kundalini makes the sadhak to do the Kriyas of Nadi Shuddhi in the beginning. Kundalini makes him do Nethi, Dhouti, Vasthi and other Yoga Kriyas that are associated with Bhastrika, Agnisara, Seetasara, Vayusara, Nouli and Kapalabhati. The sadhak does Poorak, Rechak and Kumbhak Pranayama through Vayu (air). This means that the sadhak controls his incoming and outgoing breath through nose, anus and genital opening. These Kriyas are possible with the energy and support of Kundalini. The changes in the body – various methods of cleansing kriyas such as physical exercises, massages, sounds, eye exercises, eye ball rotation, throwing of hands and legs, jumping like a frog in padmasana, dancing, going around and around, rolling on the ground, jumping, behaving like a mad or drunk person and other physical and mental kriyas – are done by the sadhak. These are known as Prana Vayu Kriyas. The Kundalini makes him do more severe Kriyas according to the nature of the sadhak. Hair straightening, intuitiveness, touch, movement, humour, crying and stillness are some of the Kriyas. The others are weightiness of the body, falling down on the ground, rapid breathing, sweating, tears flowing down, watering in the mouth, body getting reduced, stiffness of the stomach, passing 184
urine and motion, less sleep or continuous sleep, insomnia, feeling chill or hot, the sickness suppressed in the body coming out, stomach ache, loss of semen, watery motions, fever, hiccups, heavy respiratory problems than before – these Kriyas are done by the Kundalini energy. All the sadhak’s sicknesses would get healed. Voice getting worse
Making many types of sounds like animals and birds through nose, mouth and throat, making sounds like a frog, a dog and a cat, making fearful roaring sounds like that of a tiger and a lion, sighing with a heavy breath, using unparliamentary language or speaking excellently, crying with a variety of tones, laughing with different types of feelings, singing songs, devotional singing, making noises of musical instruments like tabla and tanpura with the mouth, clapping, nodding the head and hand according to the notes of music, singing poetry and prose, lecturing etc. – the energy of the Kundalini will make the sadhak do all such Kriyas. Asana (Exercises of the Yoga)
There are certain Asanas which give stability to the body. They are Siddha, Padma, Bhadra, Mukta, Simha, Gomukh, Veera, Dhanu, Shava, Matsya, Paschimottana, Matsyendra, Goraksha, Utkata, Mayur, Kukkuta, Koorma, Manduka, Vriksha, Garuda, Vrishabha, Shalabha, Makara, Ustra and Bhujanga. The body
develops heat and digestion improves. This reduces Rajo and Tamo Gunas, and hence the body becomes free from diseases. The sadhak would have to face various types of Asanas of different species. He would have taken eighty four lakh types of births. For each of the births he had gone through, the minute samskaras would be remaining in him internally. Because of awakened Kundalini, they would surface in his memory and keep disappearing. While he is in meditation, they would come into his consciousness as dreams and vanish. Because of these things he behaves very oddly. One can estimate the samskaras of the Yogi by observing him at the physical, mental and pranic levels. The sadhak can bring into his memory, when he is clear in mind, the experiences that he is going through of past births. The asanas that he performs are the results and are linked with his samskaras of eighty four lakhs of previous births. That is the reason they can perform the asanas by themselves. Padma, Tala and Vriksha asanas belong to the births he had in the plant kingdom. Koorma, Matsya and Makara asanas denote the births he had in the water kingdom. Shalabha, Vrischika and Bhujanga asanas are indentified with the insect kingdom. Mayura, Garuda and Kukkuta asanas are of the bird kingdom. Simha, Vrishabha and Ustra are of the animal kingdom. All these asanas get done by the sadhak automatically.
Bandhas and Mudras
There are ten mudras which stop old age and destroy death. They are Maha Mudra, Maha Bandha, Maha Vedha, Khechari, Udhyana, Moola Bandha, Jalandhara Bandha, Vipareeta Karani, Vajroli and Shakti Chalana. These also get done along with the asanas by the sadhak. There are 25 mudras which bring Siddhi to the Yogis. They are Maha mudra, Nabho Mudra, Udhyana, Jalandhara, Moola Bandha, Maha Bandha, Maha Vedha, Khechari, Vipareeta Karani, Yoni Mudra, Vajroli, Shakti Chalini, Tadangi, Manduki, Shambhavi, Parthivi, Vaiswanari, Vayavi, Akasi, Ashwani, Pasini, Kaki, Matangi and Bhujangini. These are also done along with the Asanas. The importance of doing asanas is that they make the body strong and circulate Prana Vayu properly. Bandhas and Mudras make the body strong and circulate Prana Vayu in each limb. Because of the practice of Asanas, memory increases. Ashwani Mudra, Moola Bandha and Maha Bandha are practiced at the anus and genitals. These kriyas happen by shrinking and expanding those parts of the body. Udhyana Bandha, Tadangi Mudra and Sarangi Mudra are done at the navel region and stomach. These kriyas happen by filling and emptying the breath. Jalandhara Bandha is done by shrinking the throat area and Trataka is done in the eyes making way for Shambhavi Mudra. Shanmukhi and Bramari Mudras in the ears are kriyas for sound and listening. Through the tongue, Khechari Mudra, Nabho Mudra and Manduki Mudra are done. 187
Through the mouth, Bhujangi, Kakee and Yoni Mudra are done. In the head, Vipareeta Karini is done. In Sarvanga Asana, the kriyas of Maha Mudra and Maha Vedha Mudra happen. The mother of nature, Kundalini Devi, makes the sadhak do all the kriyas according to the Shastras. Because of the practice of these Bandhas and Mudras, the sadhak’s happiness and enthusiasm increases. By practicing them daily, the digestive acids also increase and twenty types of phlegm related diseases get destroyed. Pranayama
In Yoga Shastra, more importance is given to Pranayama to awaken the Kundalini energy. As told in the Shastras, prana rises up with best type of Pranayama and the Kundalini gets activated. Pranayama has to be done with hard work. However, once Kundalini gets activated, it does Pranayama with lot of ease than that of the best Pranayama done by the sadhak. With this, the sadhak gets into a state of bliss and kriyas like Yoga Nidra and hair-straightening happen. The sadhak in his extreme happiness makes the sound of “OM”. His body gets twisted, shivers, goes into rounds, sweats, and yawns – Such kriyas happen and tears of happiness roll down. The sadhak’s awareness and sensitivity grows. He understands the meaning of Yoga. This is the best pranayama. When Kundalini goes up to Brahmarandhra (Fontanelle) through the path of Sushumna, the great goddess makes the sadhak do so many kriyas which are told in the Yoga Shastras and also makes him to do 188
pranayama. Then, the sadhak’s body, mind and prana get synchronized and become completely healthy. Without much difficulty, the sadhak gets his desires fulfilled. In this manner, the Kundalini Shakti makes the sadhak do various pranayamas. There are eight types of Kumbhak pranayamas. They are Surya Bedhana, Ujjayi, Sheetali, Sheetkaari, Bhastrika, Bhramari, Moorcha and Plavini. Along with the above, there are Bahyabhyantara pranayamas, Stambhavritti and pure Kumbhak pranayamas. All these get going in the sadhak as and when needed. The real knowledge of all these things would be revealed with the regular practice of Yoga. Along with this, the sadhak would fully grasp Tatwa Gnana by himself. In his previous birth, the sadhak would have practiced Gnana, Yoga, Bhakti, Mantra and Japa. Also, he would have prayed to Gods and Goddesses. Because of the activation of Kundalini energy, even in this birth, he would get the samskaras of knowledge and practice from his previous births as a lineage. He would see the oneness of Atma Tatwa in everyone and experience it. In the previous birth, if he had practiced Yoga, he would do the kriyas of Ashtanga Yoga connected with Yama and Nimaya. In the previous birth, if he had practiced Bhakti, the characteristics of devotion like agitation of consciousness, mental anxiety, depression, doubt, paranoid tendency, aggression, insomnia and slumber which is inclusive of sorrow, happiness or dreams, seizures/fits and deep state of feelings could be observed. Those who did 189
Mantra Japa would have above mentioned symptoms and also have the visions of Gods and Goddesses. According to the nature of every person, there would also be differences in the Kriyas. With the influence of their accumulated samskaras of previous births and their differences, all the sadhaks never get to do the same kriyas. However, the end results are the same i.e. to obtain Samadhi or Knowledge and Liberation. The Navarasas
There are nine attributes. Roudra (pointed anger), Adbhuta (Surprise), Sringara (Arousing sexual feelings), Hasya (Happiness linked with humour), Veera (Creates enthusiasm), Daya (Compassion), Bhayankara (Causing terrible fear), Beebhatsa (Aversion), and Shanti (Peaceful devotional feeling with love or obedience). Because of the activation of Kundalini, the knowledge of the Shastras which was never heard of and unknown feelings come into light. The sadhak would become extremely happy with this. The feelings inside him take a shape of action according to the samskaras. There is no method or procedure for the outpour of feelings. The awakened energy creates feelings and kriyas at any time in any manner. Because of this energy of consciousness, the sadhak would go through insights of that which is very subtle or very aggressive. They need not have to be discussed but they have to be brought out by the sadhak. So he has to give a chance fearlessly and doubtlessly to bring out his Ichcha Shakti (desires) into Kriya Shakti (action). 190
When the feeling of Roudra takes over the sadhak, he would exhibit anger and harsh talk. When Adbuta feeling dominates, he would show surprise. The feeling he experiences itself would be surprising. When he gets the Sringara feeling, he would look at the God to whom he is devoted as a husband or he would go into Atma Rathi (deepest meditation) which is a spiritual state. One can notice Smita, Hasita, Vihasita, Avahasita, Apahasika and Atihasita which are the six types of Kriyas of Humour when the sadhak is in that state. For hours together, the sadhak would keep laughing. In his practice when the sadhak is in the Veera state, he would bash himself with emotion or do very difficult Kriyas easily. In that state, he can break very strong things also. He becomes like a hero and he would have full of enthusiasm. During practice, most of the sadhaks would be under the influence of Karuna. While they are practicing Sadhana, they cry with a tone that exhibits pity. As soon as they start Sadhana, many of the sadhaks get into deep fear inside. So the sadhaks would be afraid. The sadhak utters the words which indicate fear. Some of the sadhaks have been uttering sounds that indicate hatred and blame. They do kriyas which exhibit rejection or aversion. In the same manner, these sadhaks who are in the nature of Shanta while doing Sadhana would keep the body, mind and prana in silence. The sadhak would be into his Soul. With that they get a feeling of bliss and comfort of high order. In this way, with the inspiration of the Soul, the sadhak would be doing Maha Yoga Sadhana and the 191
kriyas associated with body, mind and prana. He would be aware of all the Tatwas and material matters. This means that Nature assists him through the Tatwas. He himself would understand the place, activity, situation and the form of these things. As the need demands, he would utilize whatever is required to help him grow materially and spiritually. These Tatwas which are natural would never cause difficulties to him. Kriyas are not meaningless things
Since Kundalini is awakened in the sadhak, all the things such as Mantra, Yantra, Japa, Tapa, prayer or other activities bring auspicious results. All the Gods and Goddesses would be very pleased. While he is doing Kriyas, all the auspicious and inauspicious karmas would only bring happiness to the Soul. That is why, while the sadhak is doing kriya, even if he speaks uselessly or chatters, that also gives auspicious results. In that time, the drowsiness also gives him the results of Samadhi Sthiti. Whatever is done by the physical body and limbs at the time of kriyas gives the result equivalent to propitiation. The Pranayamas of Rechak, Poorak and Kumbhak give the result of sacrificial rites. The sins get destroyed because of this. In the same manner, the merger of Kundalini at that time gives salvation. As Kriyas are being done the words spelt become equivalent to Stotras (divine recitations) and give excellent results. At that time, the touch and massages done give the results of Mantra Nyasa (gestures of surrendering the body parts). With the inspiration of Kriya energy, when a sadhak 192
looks in a particular direction, then the vision gives meditative results to all those in that direction. Whatever he eats at the time of Kriya is equivalent to Havan (offerings). When the Kriya is happening, even if the sadhak lies down, it is like prostrating to the Divine. After Kundalini gets active, all the activities, auspicious and inauspicious, transform into knowledge of spirituality and bring prosperity to the sadhak. The Karmas get totally wiped off by the Yogic Kriyas
People are distressed with Tri Tapaa (three thirsts). Spiritual education gives them peace, comfort and liberation. After they obtain that, the Dharma Karmas, prayers and Japatapas would leave the sadhak by themselves. He gets redeemed from the rules and regulations. After the sadhak is sanctified by the Kriyas which are blessed and given by the Grace of Lord Shiva, it becomes very difficult to follow the Varna and Ashrama Dharmas that are told in the shastras. They actually need not have to follow them. Because of the energy of Kriya Shakti and Bhakti of Lord Shiva, they are above rules and prohibitions. They do not get entangled into such things anymore. The primary meaning is that practice of Yoga makes one get into Knowledge. Because of the Knowledge, the sadhaks renounce desires and material gains. Since they leave behind material cravings, Knowledge dawns on them. The second thing is that the sadhak’s intellect stores knowledge and sustains it. He would be in equanimity. So he would not do activities for 193
getting a gain or a fruit. Thirdly, the sadhak is fully in Knowledge and leaves behind daily rituals. Fourthly, he would understand the oneness after leaving out dualities and renounces Varna Ashrama Dharmas. By the Grace of Lord Shiva, his Kriya Shakti and Gnana, the sadhak leaves behind daily rituals, desires, prohibited karmas and Prayaschitta (Atonement). He himself is the form of Lord Shiva now. No karmas can bind him. -o0o-
Chapter 12 The creation of Mantra of Kundalini Energy through Deeksha
With the special qualities to make the sadhak understand the form and knowledge, the Gnana Shakti Kundalini Devi, who bestows the brilliant knowledge with the Grace of Guru deeksha, gets active. Then so many surprises connected with the energy of sound get revealed by Gunavathi Shakti. That energy creates Dhvani, Nada, Nirodhika, Ardhendu, Bindu, Para, Pasyanti, Madhyama and Vykhari Vani. This energy in the form of Tejas (Brilliance) takes shelter of Gunas and comes out in the form of Ichcha, Gnana and Kriya. In the order mentioned above the energy creates Vaak (Sound) and Varnamala (Garland of Letters). The experience of this can be known to the sadhak in his practice of Kriyas through certain characteristic changes. When the form of the energy of Kundalini is getting known for the first time to the sadhak, he understands that as his body, mind and prana become weak, his consciousness is stable. Later when Kundalini is developed in Shakti form, he experiences clearly the Kriya Shakti of his mind and prana. When the sound is created, the sadhak can listen to the unknown sounds in his inner self. However, he can speak about the Nada. When Kundalini takes the form of Nada, then the sadhak can clearly listen to the smallest sound in his inner self also. After this, the sadhak experiences “Nirodhika Sthiti”. In 195
this Sthiti, he would see lights. The next Sthiti where he sees the Moon is called “Ardhendu Sthiti”. Later in Bindu image he sees shining lights. Because of this, the sadhak in Para, Pasyanti and Madyama Sthitis experiences many types of sounds such as Veena, Flute and humming of Bee. Afterwards through Vaikhari the Varnamala (sounds of alphabets) would be seen in images. When the Supreme Divine Energy of Lord Shiva is awakened in the sadhak, it spreads all over his body and starts creating the world of Mantra. Then, the sadhak starts pronouncing the sounds of prana belonging to the Beeja mantras of the Shastras and Vedas. At once with the emotion of the energy he starts to recite – OM, HREEM, SHREEM, KLEEM beeja mantras which are of Gods and Goddesses – Shiva, Shakti, Vishnu, Surya, Ganapati, Durga, Bhairava, Nrusimha, Varaha, Vasudeva, Hayagreeva and Purushottama. In this manner, with the inspiration of Kundalini from the mouth of the sadhak a variety of Mantras come out which he never heard, learned or had seen before. Those mantras which can damage him according to Numerology also give supporting results to the sadhak. The energy of Kundalini that comes out of the Mantra and the consciousness of the Mantra get united and fructify. Swatah Siddha Pranav Mantra
“OM”, which is the Beeja Mantra of the Vedas, gets revealed through the energy of Kundalini Sthitis of Vyakta, Avyakta and Vyapaka (expressive, inexpressive and all pervasive). Later the 196
Mantras of Gods and Goddesses get revealed. After the awakening of Kundalini, the sadhak contemplates on OMKARA, the primordial sound in Paravani. Only with the OMKAR, the creation Mantras start. This OM is Brahman. Whoever is capable of contemplating on this OM sound naturally, their desires get fulfilled. This OMKAR is the biggest support system. With the practice of this support, one can reach Brahma Loka. The Vedas have mentioned that this Beeja Mantra OM is Brahman. Brahman is above mind and Vaak (Syllable) and is the goal. Just as we cannot describe Brahman in words, in the same manner, the OMKARA also cannot be explained in ordinary words. This can be felt internally as a vibration. In normal practice, sixteen vowels and thirty one consonants are used in Sanskrit. Grammatically with the differences of Udatta (Acute accent, raised, middle tone), Anudatta (Grave accent, not raised, lower tone) and Sparita (Sounded, circumflex, higher tone), various types of Hraswa (short sound), Deergha (long and extended sound) and Pluta (a Taala movement which has 12 beats) sounds are pronounced. In all this, the form of OM which is exactly like that of Brahman is not seen as an akshara (alphabet) anywhere. Even the pronunciation is not done with the help of those Aksharas. Shastras have mentioned the results and fruit of each Mantra’s recitation. When the Mantras of Sama Veda are sung with Swara (notes) of Shadjama, Rishabha and Gandhara (Sa, Re, Ga) and Havan (Sacred Fire) is done along with the ragas, the fruits of the Mantra can be 197
noticed at once. In the prayers of Sama Veda swaras “OM” sound is specially included. This swara is interwoven in Sama Veda. This OM is Swatah Siddha (naturally generated). The mixing of these surprising Swaras is done with the energy of Kundalini. When OM is chanted briefly and quickly, it destroys sins and when OM is chanted in an elongated fashion, liberation is granted. While it is done in Pluta (prolonged vowel) tone, it gives satisfaction to the body, mind and prana. The Yoga Maya Kundalini Shakti which grants Siddha Mahayoga bestows entire Swaras in Vedic Mantras. Then OMKAR generates in Paravani. Through Pasyanti and Madhyama Sthitis, the OMKAR would be known in the form of Vaikhari. Immediately the tremble starts in the sadhak’s Mooladhara and roof of the mouth (Palate). Along with the shiver, surprising sound of elongated OMKAR with Sa, Re and Ga would be chanted. This chanting does not have any connection with the Varnamala (54 Alphabets). With the inspiration of the energy of Kundalini in the Mooladhara, the sadhak himself renders it. Then he can listen to many sounds of music within his heart. However, he cannot explain these sounds. He would be rendering these sounds with emotion but without his own knowledge that he is doing such a thing. If these sounds are made in the nights, in empty playgrounds, these sounds can be heard for at least two to three miles. These sounds would be with tunes and sweet to listen to. However, because of the intensity of the sound the Swaras cannot be understood. That 198
would be a mixed Swara with a variety of Swaras. Just as people get immersed in Sama Veda renderings, in the same way this self generated Pranava sound, though not understood by people, immerses them in surprise. In this sound of Pranava, some amount of Humkara sound is combined. That sound, however, is not fully Humkara. One cannot explain this most astonishing sound. The sadhak can make the same sound according to his wish again after the Japa of Pranava sound comes and merges through the Kriya of Vaikhari. However, he will not get mental happiness. After he makes the sound five or ten times his Chitta would ask him not to do the same. As the time passes again his voice gets changed. Naturally the sadhak due to the emotion of Kriya would chant the elongated Pranava sound daily for four to five hours. At that time his tone would be strong and enthusiastic. In this book, we cannot explain the excellent skill of Yogic Kriya of Maha Maya. After elongated Pranava, one lucky sadhak would be able to make the sound subtle. In Maha Yoga, this is called “Swatah Siddha Pranava Japa”. The Sukshma Japa (of subtle Pranava sound) gives the mind a hundred times greater comfort than the above mentioned elongated Japa of Pranava. Anytime in twenty four hours these Kriyas of Japa can happen. There is no starting time or time limit for this Japa. After starting the Sukshma Pranava Japa, the mind should not crave for the wealth that derives out of Yoga. Due to this Japa, 199
the mind becomes inwards. The sensual desires decrease. The Atma Tatwa inside becomes stronger. Desires and anger do not bother anymore. The flow of Prana would be felt but long breathing will not be there. When the sadhak sits to do the kriyas, other kriyas would be fewer than the above mentioned kriyas, which become prominent. He would listen to Sukshma Nadas (subtle sounds). Sometimes those sounds may be heard from far away and sometimes nearby. However, even in this Sthiti, in the heart of the sadhak, nothing can be visualized. Now and then, he may become unconscious, but in this Sthiti his mind can understand whatever is happening in the outside world. In this Swatah Siddha Pranava Japa, his mind gets stabilized. With this the sadhak wins over laziness and sleep. Sattvic Guna prevails in his body always. This Swatah Siddha Pranava OM sound which is known as Vaikhari Kriya (through Yoga Maya) cannot be expressed in Akshara form (in alphabets) but in the form of sound. The Sapta Swaras – Shadjama, Rishabha, Gandhara, Madhyama, Panchama, Daivata and Nishada – are linked with this OMKAR. However, it cannot be established which particular Swara is associated with OM. That is the reason why it is said that Pranava is special and amazing. This is no exaggeration. In Swatah Siddha Pranava Japa, the state of the mind would be known only to the mind. The subtle sound of Pranava Japa could never be described by any sadhak until now. The sadhak would tell about this Kriya as Anahatha sound, OM sound or 200
Nadanu Sandhana and then remain silent. However, there is a special difference between the sound of Anahatha and Swatah Siddha OMKARA Japa sound which is very special. Anahatha sound would be of ten types. When the Prana Vayu (life force) goes into Brahmarandhra (Fontanelle) one can listen to Bheri Nada (the sounds of big drums). Later, when prana establishes in Brahmarandhra, the sound of bells, flute, veena and humming of bees can be heard. This means that in between the Nadanu Sandhana and Swatah Siddha Pranava Japa, there is a definite difference. Nadanu Sandhana is permanent and long lasting, whereas Pranava Japa is not permanent and only for some time. Pranava is “OM”, the Goal
All the things in the world come under names but the goal is the form. While doing the Sadhana on the pious, great Brahman form of “OM” it is called by the name Pranava. When Japa stabilizes, the “OM” which is the form of Brahman becomes the focal point. Suppose one person’s name is Hari. With the sound of Hari, we will not know about the looks. Since we know only the name, that becomes a noun. When we meet him we know how he looks. Then his looks become the focus/goal. So, what is told in Yoga Darshan is that Pranava expresses the name of Eshwara. That becomes a name (a noun). Through the Sadhana of Yoga or through Japa when we meet Eshwara, then “OM” becomes the goal which means Pranava is a name and “OM” is the thing. So, what is 201
emphasized here is that while doing Pranava Japa, the meaning of it also has to be thought of. Because of this, we should emphatically understand Pranava is name and “OM” is a thing. This “OM” is not connected with the vowels and consonants. This does not come under the purview of alphabets. Then how can it be long, short or Pluta? This means that the “OM” which is in the form of alphabet is only a noun or a name. In meditation, the “OM” is the focal point. The “OM” which paves the way into the Hridaya Granthi (heart chakra) through Yoga Sadhana is a matter of experience. “OM” has the capacity to be the root of all siddhis and can remove the bondage of births and deaths. It is respectable and graceful. The sound of such “OM” is known as Shabda Brahman. From the energy of Bindu form which is stationary at the Mooladhara, the sound of “OM” comes out. Just as the sprout comes out of the seed, the OMKARA comes into existence. This is known as Paraavani in the Mooladhara and Pashyanti in the navel region of the sadhak. This “OM” sound is known in the heart region as Madhyama. In the throat region, the “OM” sound is known as Vaikhari, like that of the sound of roaring clouds. With the cooperation of the Prana in the heart, from the inner mouth (root of the Palate), Vaikhari develops into Vani from “Aa” (the first alphabet) to “Ksha” (the last alphabet) and comes out as the sound. The alphabets join into words and words combine into sentences. Mantras, Vedas,
Shastras, Epics and other literary works of all the languages, of all the countries, get constructed into sentences. In the same way, all the Sapta Swaras (seven chords) and Bhajans (devotional songs) got generated only in the form of Nada from the sound. The creator of all these, Goddess Saraswati Devi is in everybody’s heart. Because of the energy of the Kundalini, with the invoking of Prana and fire, the sadhak experiences them in an orderly manner. This energy of Vaikhari gets transformed into a sentence. The sadhak whoever can see the energy of Vaikhari with the Sadhana of Yoga obtains Vak Shuddhi (the gift of verbal knowledge) with the grace of Saraswati Mata (mother). This means that from his mouth, the Vedas come out by themselves. The Darshan (Vision) of the Divine
When the sadhak’s Kundalini energy is activated, he certainly experiences the greatness of God’s brilliance in his Panchakoshas – Annamaya, Pranamaya, Manomaya, Vignanamaya and Anandamaya. While meditating, the sadhak would visualize Eshwara in the darkness of his inner self. That form would be like that of a rainbow which has many colours like Red, Yellow and Black. That illumination like that of a Rising Sun would be seen between the eyebrows on the forehead. When this Darshan (ability to look at the Divine) happens without any effort, then it is called Divya Darshan.
When the sadhak continues doing Kriyas with body, mind and prana, by the inspiration of Kundalini, then his mind would adapt to regulations and become worldly. To stabilize the mind, the sadhak gets to see the divine light in his inner self. After seeing that light his mind gets concentrated. He becomes free of worries. After he visualizes the great light, the sadhak’s Chitta experiences great comfort. This darshan of light could happen in many ways. It could be like an electric light, an illumination of a flash, a star, the Moon, the Sun, a fire, a glow or brilliant like billions of Suns. This darshan is a form of blessing. Even the colours of that light could be in many varieties. Not only this, but it could be seen like a dancing fire, a bindu (dot), a Spatika Mani (transparent crystal), and many more forms. Sometimes it may appear as a star studded sky, blue sky, misty sky, wet sky, dark sky or a dense sky. The sadhak’s darshans will be directly proportional to the sensitivity of his mind. The above mentioned results can be visualized when one is practicing Tapa in Gnana, Yoga or Bhakti paths and once Kundalini gets activated or when the sadhak’s mind is fixed on Lord Shiva. Also the darshan of Siddha Purushas, his own Guru’s darshan, darshan of Brahma, Vishnu and Maheshwara, or the darshan of the choicest God along with Gandharva, Apsara, Vidyadhara, Naga, Yaksha or Kinnera could take place. Sattvic sadhaks who are always practicing Yoga and Gnana often get to 204
have the darshan of Sages, Bachelors, Shiva Lingas or images of any God, while they are meditating, other minded, awakened or in sleep. In particular, if the sadhaks are devoted to Saakara Upasana (Image Worship) they would often get these darshans. If a sadhak does Japa, Tapa of Gods with Mantras or he recites the Mantra which is given by his Guru, as a sign of his desires getting fulfilled, he would have the above mentioned darshans. He also would have the following darshans: A young boy, unmarried girls, umbrella, chariot, light, buildings, temples, palace, lotus, river, elephant, horse, bull, sea, tree with fruits, mountain, fire which has flames, raw meat, Planets, Stars, Moon, Sun, gems, ornaments, thrones, planes which fly in the air, flag, coronation ceremony, white sandal wood, clean clothes, grains, red sindoor, honey, white gingili seeds, kind, and number of ladies with auspicious articles. If these things are seen by the sadhak while he is meditating or in a sleep-like state, he would get Siddhi of the Mantras very soon. In Shastras, it is stated that one’s desires get fulfilled when they dream of new utensils, Kheer (milk sweet), fruits, siddhanna (Full Meals), curd, milk, musical instruments, beautiful ladies, Brahmins, cows, swan, dove, peacock with blue throat, mongoose, deer, frog, flowers, Satvakya (auspicious words), balm (Ointment), Poorna Kalash (potful of water), mirror, wine, sugarcane, the chanting of Vedas, an elephant, horse, auspicious songs, soldiers, seeing their kith and kin, sunrise, eclipse of the Sun and the Moon, going to big houses, buildings 205
of the rich, palace of the King, temples, climbing of a mountain, ox or entering into the fire. These things are listed in the Shastras as Karya Siddhi (the desire fulfilling) dreams. The dreams which create terrible fear but give signals of Maha Siddhi being bestowed are dining with many ladies, eating cooked meat, body covered with insects, applying excreta as ointment on the body, bathing with blood, drinking blood, drinking wine or eating raw meat. Through the medium of activated Kundalini, whoever does Kriyas with or without desires, those sadhaks generally have dreams of the images of Gods, ceremonies of the Gods, Bhajans, the conch, the bell, listening of good epics or visiting divine and beautiful places. If the sadhak dreams that he is flying in the sky or travelling into the oblivion, it is very auspicious and he is going to get Siddhi. With Kundalini activation, the doors are getting opened within him. When the sadhak’s mind is going inwards while he is walking, moving around, sitting, doing Kriyas or sleeping, he sees such visions. Those sadhaks who have especially great faith and devotion see visions according to their own samskaras. The Creation of Divya Shabda (Divine Sound)
The sadhak would listen to many types of Nadas (Sounds) either before or after he realizes the ultimate reality of the self. These sounds are of two types – Vyakta and Avyakta. Those sounds which can be compared with the external sounds are 206
known as Avyakta Nada. Vyakta Nada is that which is very clear like Ghanta Nada (the ringing of bells). The Shabda is of different types based on Varna and Dhvani (Sound). Those sounds which come out on their own without pronouncing and vibrating are told to be auspicious and Shabda Brahman (divine sounds). Those yogis who meditate on Anahatha Nada have described the Nada into nine types but in the Yoga Shastras these Nadas are told to be innumerable. Those sadhaks who practice Yoga listen to them and enjoy. While practicing Yoga, when the mind goes into Akasha Tatwa, the Nada can be heard from the subtle sky. At that time, the sadhak can see the subtle and empty light of the Divine within him i.e. he listens to the sound. As the Prana Vayu enters Brahmarandhra, he listens to either a roaring sound of the clouds or the sound of a conch. When the prana dives into Antarakasha (his inner sky), along with these sounds, the sadhak would also listen to the sounds of various musical instruments and ringing of bells. These sounds are the signals of Yoga Siddhi (Fructification of Yoga). In this situation, the sadhak should realize that Yoga Siddhi is very close to him. The Types of Divya Nada
In the Divya Nada, many types of sounds are heard. They are the sounds of water, roaring clouds, waterfalls, moving vehicles and huge flames. The sounds of musical instruments like Bheri, Kahala and Dundubhi (big drums), Mridanga (small drums), 207
conch, bells, the sound of anklets (ornaments on the feet), clapping sounds, veena, flute, the sounds of birds and animals like bull, peacock, bee, honey bee, insects, songs sung by ladies and festive sounds of big gathers are heard. Rarely, the primal sound OMKARA, the Avyakta Brahman sound, also gets to be heard. Among these, ten types of sounds are told to be the main sounds. They are China, Chinchini, Ghanta, Shankha, Veena, Karatala, Venu, Mridanga, Bheri and Megha Garjana (roaring of the clouds). The Result of listening to Divya Nada
As soon as the sound of China is heard, the hands and legs of the sadhak get a feeling of numbness. The sound of Chinchini makes the body stretch itself in all directions. The sound of Ghanta makes the body sweat. Shankha Nada trembles the head. Tantri Nada (Sounds of Strings of Musical Instruments) makes the nectar ooze out of the throat. Karatala sound makes the sadhak taste the nectar (Cerebro Spinal Fluid). The Venu Nada makes him understand the hidden knowledge. Along with that he gets Vak Shuddhi (Gift of Verbal Knowledge). Bheri Nada makes his body handsome and the sadhak gets into the state of Samadhi, one with Brahman and he himself becomes Brahman. The sadhak has to leave aside the nine Nadas and should take up OMKARA which is equivalent to the Megha (cloud). This means he has to fix his mind on the OMKARA which is Swatah 208
Siddha (self generated) and which he experienced. He need not have to concentrate on the other Nadas. The sadhaks who meditate on OMKARA in the form of Nada get liberated beyond good and bad deeds. This is because billions of Nadas and hundreds of billions of lights in the form of Bindu (Dot) merge in OMKARA Nada. By taking refuge of only OMKARA which is the form of Shabda Brahman, yogis reach Satya Loka very fast. There is no doubt in this. Those righteous people who follow Vedic rituals also take shelter of OMKARA and through the path of Devayana, they get liberated. So those sadhaks who aspire to cross the cycle of births and deaths have to take the path of OMKARA to get liberated. The Knowledge of the Divine Touch
Kundalini Energy which is the storehouse of the whole knowledge is in slumber at the Mooladhara and keeps protecting the Sadhak. Thus, the Yogis who aspire for liberation propitiate Kundalini Energy through Pranayama. With the power of the pranayama, the Kundalini energy gets activated into transcendental consciousness and gives Siddhi. That energy can bestow the sadhak with the ultimate knowledge and give bliss. Only through the knowledge of Brahman, liberation is attained. So, the sadhaks have to know about the energy of Kundalini.
When one takes shelter of Kundalini Energy, that activated energy enters into Sushumna along with Fire, Mind and Prana and goes upwards. Just as the needle penetrates into the cloth and moves ahead, in the same way the Kundalini Energy crosses the chakras after entering into Sushumna from the Mooladhara and reaches Brahmarandhra. The sadhak’s body gets the experience of the touch of that Shakti. When the Kundalini is active and does Kriyas in the sadhak’s body, he would experience the brilliance of Knowledge and soft comfortable touch as soft as a bee which goes around the lotus. That touch may be very soft or harsh according to the need. Divya Rasas
Either with the activation of Kundalini or with the practice of Pranayama, when the sadhak crosses the state of Rechak and Poorak, and his prana stabilizes just in Kumbhak, then he listens to many types of Nadas. From the head, where Moon is stationary, the nectar flows. With the inspiration of Atma Shakti, Kechari Kriya takes place and the nectar reaches the sadhak’s tongue and stabilizes in the Palate. This means it would be pulled up. At that time, other Kriyas happen in the throat, the tongue and the small tongue would be pulled more upwards. Then, suddenly the sadhak drinks the nectar. The tongue gets stabilized in the Palate because of Antarika Kriya Shakti (the energy of the inner activity). Then Chandramruta (the cool nectar of the Moon) rains from the Sahasrara. As the 210
sadhak drinks that, he would lose all the activities from head to toe, and would be immersed in astonishment. If he can practice this daily, he would certainly become immortal. The Types of Divya Rasa
In this manner, the nectar is taken through Khechari Mudra with the tongue. In the beginning it tastes salty, sour and strong. Later it is like butter, ghee, milk, curd and buttermilk. Towards the end it tastes like honey, grape juice and is equivalent to nectar. When the sadhak keeps doing Yoga Sadhana, his mind gets merged in Agna Chakra. Then, in between the eyebrows, he has Atma Darshan (visualizes the self). At that time, the nectar flows out at the root of the tongue and the sadhak drinks it. The Characteristics of Divya Rasa
By drinking the salty, sweet nectar, all the diseases are destroyed. Even leprosy gets cured by the strength of the nectar. The skin starts shining with the sour tasting nectar. Hair stops graying. By drinking the nectar, the knowledge of the Shastras increases. By drinking the ghee nectar, immortality and liberation are obtained. Divya Gandha (The Fragrance of the Divine)
As mentioned above, the Fragrance of the Divine starts while the sadhak is practicing. The Divine Fragrance starts in between the eyebrows and goes until the tip of the nose. If the mind gets immersed in Divine Fragrance, it gets fixed and tied down. 211
In this world, the five senses – Sound, Touch, Form, Taste and Smell – are connected with the mind. When a man indulges in these senses, he gets destroyed. These five senses externally tie down the mind and they are the reason for sadness. These things are widely discussed in the Shastras. However, when these five senses are experienced through Yoga Sadhana internally, the mind does not get debilitated but reaches its exaltation. Those ignorant people, who do not know what really has been told in the Shastras, indulge in these material comforts and get into difficulties. However, while experiencing the material comforts, the sadhaks who are intelligent and devoted to Lord Shiva would remain comfortable in all the states. -o0o-
Chapter 13 The Three Bodies of Brahman Yogashikopanishad
In the fifth chapter, there is a description of Nadi Chakras as given by Lord Shiva. Lord Shiva has mentioned about the three bodies of Brahman. They are Sthoola (Physical), Sookshma (Subtle) and Karana (Causal) bodies. The body of Jeeva (Person) is Sthoola. The body of Bindu (Dot) is Jyoti Roopa (Illumination). The body of pure white light is Jyoti Shareera. The sadhaks directly see as visions in their inner self these bodies in the form of Dhyata (the one who meditates), Dhyana (meditation) and Dhyeya (the object of meditation). The second body of the Brahman (i.e. Sookshma or subtle body) is in the form of Panchagni. Kalagni, Badabagni, Parthivagni, Tatillatagni (in the clouds) and Bhoutikagni (in the Sun, Moon and Stars) are called as Panchagnis (Five types of fire). These same panchagnis are in the subtle body within human beings. Kalagni is that which is below the Planet Earth in Patala Loka. The same Agni in the subtle form is in the body at Mooladhara Chakra as Kundalini Energy which has the brilliance of billions of rays and is called as Moolagni. From there the Nada gets generated. Badabagni is that which is created in ocean and water. That is in our bones. From that semen and bone marrow are generated. Davanala or Parthivagni is that which is generated by wood and stones. This is in the hard parts of our body like teeth and bone. Because of 213
this our body is strong and our food is easily digested. The fourth one is in the sky, as flashes of clouds. That is there in our soul, within us. In meditation it is seen as visions. The fifth is Suryagni in the sky. This is in the navel region and does the activities of our body. This all pervasive Para Brahman in the form of Maha Vishnu is meditated in between the eye brows in the subtle body as pure transparent blue coloured light. The third is the form of Para, the astral body which is Somatmaka (related to the Moon). This is in the Sahasrara filled with the nectar of Moon, everlasting, formless, Sakshi Bhoota (simply witnessing) and greatest shining in the form of Para Brahman. The Yogis in their meditation see only this form as Dhyata (the one who meditates), Dhyana (meditation) and Dhyeya (the object of meditation). This means that the physical body of Brahman is created by Jyotirmaya (Shining), Shukratmaka, Shubra Bindu in the form of Shukla. This is seen in synchronized form of Dhyata, Dhyana and Dhyeya together by the intellect. When this subtle body of blue flame in the form of Panchagni gets fructified into the image of Maha Vishnu, the Dhyana of the Dhyata gets the Dhyeya. When the Astral body of Brahman and the Somatmaka and Satchitananda image get into Samadhi Sthiti, the destination in the form of Dhyeya would be experienced in deep meditative state.
Those sadhaks who do Yoga, Japa, Tapa, prayer, rituals and deeds with devotion and faith would visualize the physical and subtle form of Brahman (the brilliance of the great light) within themselves. This same light is described by some people as Lord Shiva or Lord Vishnu. Some others describe it as Shakti. Few others describe it as Soul. Some people call it Paramatma (Super Soul), Omkar, Parabrahma Para Tatwa or Kundalini Maha Shakti. Few others call it as their own deity to whom they always pray. Of course, there is no doubt in these statements, because Lord Shiva exists in all these forms. There is no meaning in thinking of duality. The reality dawns only in Samadhi Sthiti. Before reaching the state of Samadhi, the sadhak’s sins get washed off because of Dhyana and Dharma. He gets concentration of mind and has the Darshan of Nada Bindu, Kala, Jyothi (Glowing light) and the form of Brahman. Jyothi Darshan of Brahman in the form of Kala
Agni (Fire), Surya (Sun), Chandra (Moon) and Tatillata (Flash of the cloud) are the four forms of the Jyothi of Brahman. These same forms have been described by the Vedas as the rays of Jyothi (the Great Glowing Light of the Almighty God). The sadhaks would see the Brahman in the form of Fire, Sun, Moon and Flashes. These external forms would be visualized within themselves by the sadhaks without imagining anything. Suddenly, these forms of Jyothi Darshan happen to the sadhak. Only after a certain amount of imagination, the sadhaks who meditate and sing Bhajans would have the Darshan of Gods and 215
Goddesses. However, this Atma Jyothi can be visualized without Dharana (Concentration), Dhyana (Meditation) and Kalpana (Imagination). The Jyothi Darshan stabilizes in the Super Soul naturally by its own self, while meditating, without the need of imagination. This means that within the body when the brilliance of Jyothi is seen, it is known as the real image of Brahman. Only those pious people who could burn their accumulated sins through Tapa can visualize the glow of light within. Those who do not meditate, and are in this world of Maya, can never get to see the Jyothi Swaroopa. Jyothi Darshan of Brahman in the form of Bindu
The body internally has Fire, Flash, Sun, Moon and white transparent shining Bindu. These five Jyothis (glows) are said to be the subtle form of Brahman in the Shastras. With the practice of Yoga, one can visualize these glows certainly within themselves. So the sadhak should have the Darshan of Brahman in the form of Bindu in the mind. He should concentrate and meditate on that. The sadhaks have to leave behind the desire to see other things. The sadhak has to think and visualize the form of Bindu, which is a glow, as his choicest deity. This is because he can personally see that within. So the sadhak need not have to imagine the other Gods and Goddesses. In between the eyebrows, there is an infinite glow of Sat-Chit-Ananda (everlasting joy). This is known as Para Brahman. As the sadhak visualizes Para Brahman he gets transformed into that. Because of this, he would be free from 216
the cycle of birth, death and old age. In Shastras, this is told as Taraka Brahman or Taraka Yoga. Jyothi Darshan of Brahman in the form of Atma (Soul)
Within us the Atma glows as Light. The intellectuals wedded to Tatwa Gnana mention this as subtle body in the Linga Deha (The tenuous or ethereal body; The subtle vehicle of the Jivatma or Sentient Soul). When one sees the Atma, he would be liberated. This means even if one takes billions of births, until he sees his own Atma (Soul) in the form of glowing light within, he will not be liberated. The Yogis who close their external eyes and see within the Divine Vision can visualize the Soul. The sadhak who clearly, without a blemish, sees the Tejas (lustre) for even a second, would be redeemed of all the sins and obtains Gnana, which are the ultimate goals of life. The sadhak sees his Soul within his mental plane as smokeless flame of fire, brilliant sun or just as a flash of a cloud. Those who meditate visualize within themselves a Glowing Light like that of Stars. That is the form of Jiva Atma (immanent) in every being. It is always there like a lighted wick in the heart. When the Soul is glowing with brilliance, the sadhak’s sins get destroyed and he obtains knowledge. This glowing light, inexpressible Atma (Soul) is in the Lotus of the Heart, without any movement, as a steady flame of slow fire, and shining as a diamond. Those Yogis who meditate on the Atma certainly get salvation. Only for those who meditate 217
regularly, the Atma is seen as Sun or Moon. However, one will not be able to see the Atma if Satva Guna is not generated within. So, the sadhak should first take shelter of Satva Guna to have the Atma Darshan. The yogis always keep meditating on the formless Paramatma (Supreme Soul) who is above all qualities, forms and nature. So sadhaks also have to meditate on the Almighty with the glow of Sat-Chit-Ananda (The Kingdom of Heaven). Jyothi Darshan of Brahman in various forms in the Nine Chakras
When meditation is done at the Mooladhara, the first chakra, the Atma would be known as the form of fire which is shining. Above the Mooladhara, when meditation is done on Swadishtana Chakra, the Atma would be known as a sprout from the seed which shines. The third chakra, Manipura is in the navel region. When meditation is done there, the Atma shines like flashes. The fourth is Anahatha Chakra or Hridaya Chakra. When meditation is done there, then Atma is seen in Linga form. When meditation is done at Vishuddhi, the fifth Chakra, the Jyothi Darshan is seen as brilliant white light in the Sushumna. At the sixth Charka, where the Palate touches the root of the mouth, the Jyothi is experienced by itself in the imageless state, with the help of meditation. When meditation is done at the Bhoo Chakra (in between the eyebrows), the seventh one, the Atma can be visualized as a little finger sized 218
flame of fire in a place where there is no air. In the eighth, at Agna Chakra at Sahasrara, when meditation is done the form of Jyothi can be seen as upward flame with smoke and fire. In the ninth, at Akasha Chakra at Brahmarandhra, when meditation is done, the form of Jyothi shines like an arrow or knife. As mentioned above, in Nine Chakras, the Atma is seen in various forms in meditation. Every time the Jyothi Darshan takes place on its own in meditation, it gives immense pleasure to the sadhak. So, one should understand that the form of Atma Jyothi is one and the same in every being. By physical frame, each Atma may be dwelling in different bodies, but the Atma Jyothi is one. With the blessing of Vidya Shakti Kundalini Devi, the undivided form of Brahman takes different shapes of Jyothi, just as many sparkles come out of a big fire. So, the Pratyagatma (Supreme Soul) in the form of Jyothi, which is the Dhyeya (final goal) is not a result of unconsciousness. When the sadhak visualizes the Atma Jyothi directly as Sun, Moon, Fire or Flashes within him in his meditation he should never think even in his dreams that they are the result of unconsciousness. Jyothi Darshan of Brahman in Akara (Shape)
There are different Jyothis than the above mentioned. They are conscious and shaped Jyothis which the sadhak who meditates deeply can visualize within. They are just like the small seeds of a Banyan Tree, the smallest and the subtlest rice grain, or one 219
hundredth part of a human hair. These Jyothi Darshans within are visualized like the bright Venus planet, the brilliant Sun, the shining Moon, a small atom in the middle of Sushumna, or a very subtle particle within. The images of great Atma Jyothi would be visualized as bright Banyan seeds, Spatika (transparent beads), or pearls. They shine in blue, red and sometimes in sparkling white colours. Many colours get mixed in the image of Jyothi and seem like a great Jyothi of Atma. This is because all the Jyothis of various colours get the shining glow only through the Atma Jyothi. Those yogis who have won over their organs/body, mind and prana through the practice of Yoga keep visualizing these Jyothis (which are full of consciousness and potent with Divine Power) many times, in their meditation. Jyothi Darshan in various stages of Sadhana
Those sadhaks who had the darshan of Jyothis because of the activated Kundalini see the greatest Jyothis while doing their Sadhana. They also see them in their daily activities, wherever they concentrate their mind. When the sadhak looks at a particular thing, at once that thing appears clearly like flashes of Divya Jyothi. That is Para Brahman. That Brahma Jyothi gives great comfort and peace. This Atma Jyothi is the Parama Pada (ultimate goal). The sadhak whoever sees the Almighty in the form of Jyothis in his Sadhana in any one of the nine chakras, reaches Brahma Loka finally. 220
Those people who are eligible for philosophy and knowledge should serve the Guru and get the benefit of Gnana. They should take up Tapa (practice of Yoga) to have the darshan of Atma as Jyothi. When they meditate and have the darshan of Atma Jyothi in Shambhavi Mudra, they should understand that their Chitta is getting pure. There is no rule that in a particular Chakra they should see the Pratyagatma (Supreme Soul) for getting Chitta Shuddhi (Purification of Chitta). Through meditation, if they can have the Atma Darshan in any one of the Chakras, then their Chitta gets pure. After Chitta Shuddhi, the sadhak would be eligible to grasp the Gnana of Maha Vakya (great and powerful preaching) of the Guru. Through the practice of Yoga, the sadhak gets into Samadhi Sthiti and derives the benefit of Gnana. With the grace of Lord Shiva, the Shaktipat which is nothing but the grace of the Guru gives the sadhak those spiritual experiences that are told in the Shastras. One can never describe those details as it is. The Gnana comes only by Spiritual Experience. The Methods and Benefits of Shaktipat
The Shaktipat which is a blessing of Lord Shiva, through the lineage of the Gurus, has many types. They are Ati Teevra (very severe), Madhyama Teevra (medium severe), Manda Teevra (less severe), Nikrushta Teevra/Mridu (below severe/soft), Madhyama Teevra, Teevra Tara and Teevra Tama. Depending 221
on the place, time and eligibility, Shaktipat takes place on its own, even if the Guru and the sadhak desire it or not. The timing of the event may be slow, medium or fast depending again on the eligibility. When severe Shaktipat is given by the Guru, suddenly without any effort, the following characteristics may be noticed in a disciple: Firstly, the sadhak would develop strong devotion towards Lord Shiva. Secondly, to increase his faith, he would get Mantra Siddhi (Fructification of Mantra). Thirdly, he gets the capacity to control all beings. Fourthly, his Prarabdha Karma (accumulated sins) gets dissolved. This means he would have the capacity to treat and experience both happiness and sadness with equanimity. Fifthly, he would get the capacity to be an author and understand the things that are told in the Shastras. Lord Shiva alone has the real knowledge of the Shaktipat through which a sadhak can get the knowledge of the divine and gain liberation. If Lord Shiva grants his grace on someone, only that person alone gets some knowledge of this Shaktipat. We cannot surely tell whether anyone in mankind really has the complete knowledge of Rudra Shakti (energy of Lord Shiva) which is very difficult to attain. However, through the grace of Sriman Narayana Theertha Gurudev, who is a great Guru of Shaktipat, the greatest knowledge is revealed in this book.
Only because of the fortune which is gained in the previous birth, man gets the right to attain Tatwa Gnana. Then he gets the eligibility to attain divine energy. Later, through the Guru, Shiva Shakti (the energy of Shiva) which bestows great peace to the soul and gives salvation gets connected. Certain people get liberation very soon because of the great connectivity. Others get their doubts clarified and gain knowledge. This means soon after Shaktipat, few people get ultimate knowledge and for few others the path of liberation becomes closer. As the sadhak keeps practicing Yoga, Gnana, Dhyana, Japa and Tapa, the auspicious great energy gets generated in him. The seeker who aspires for liberation gets inspired by Lord Shiva and reaches the Guru for taking Deeksha. The Guru alone has the capacity to take care of the sadhak’s material life as well as spiritual life. So, with devotion the sadhak takes Shankari Deeksha after pleasing his Guru. At once, the sadhak cuts off all Karma Bhandas (attachments of Karma) through the Samadhi, takes refuge of liberation and lives the life of Jivan Mukta (lives without any attachments and desires) or enjoys comforts and after which he leaves his physical frame to reach the Lotus feet of Lord Shiva. As mentioned above there are many differences in Shaktipat. The result of Shaktipat depends on the capability of the Guru. The capacity to bestow divine knowledge and liberation is not an easy task. If this energy is used properly it gives excellent results. If it is used for untoward deeds, great mishaps take 223
place. If the Shaktipat is not used properly it causes great problems for both the Guru and the sadhak. So the sadhak gets into problems if he takes Shaktipat from a Guru who does not know this hidden science and who can give Shaktipat but cannot sustain it capably. The sadhak should be far away from a Guru who does not know the comparative severity (Teevra, Teevra Tara, Teevra Tama, Utkrita and Adhama) of Shaktipat. The sadhak should not take Shaktipat from the Guru who gives to each sadhak according to his whims and fancies in methods other than those followed by those in his Guru Parampara. If the sadhak needs his desires to be fulfilled, he should not go to the Guru who does not give enough respect to Shiva Shakti (the energy of Shiva). The Practice of Yoga should be kept confidential
When the sadhak does Tapa or sings Bhajans with a steady mind and firm conviction, he would get the visions of the divine. Along with this, through the Grace of Lord Shiva, he would get the energy of the divine. This can be referred to as the characteristics of fructification of Siddhi. If these things do not happen, then where is the meaning of the Grace of Guru or the greatness of God? If Tapa does not yield results then who would take up Tapa? God is an ocean of kindness. Sadhana never goes wasted. Whether the sadhak desires it or not, God bestows him the results according to his eligibility. There is no wonder in this. The energy of the divine would naturally be
obtained by the sadhak because of the Tapa and the Sadhana of Yoga. There is no doubt about this. When the sadhak takes deeksha from a capable Guru, he would get various divine visions from the beginning of Deeksha. They generate strength of mind. However, the surprised sadhaks keep discussing these experiences with curiosity, with the people who do not have passion for such things. Few others go to the press and release articles to see their name in the print media. As a result of this, the knowledge of the sadhak diminishes and the mind does not go forward. He would never get such wonderful experiences again. So, the sadhaks who get divine visions with the Grace of Lord Shiva or achieve their goals in worldly matters because of their Sankalpa Siddhi should hold those experiences peacefully within themselves and not get surprised. With a steady mind when the practice of Yoga is done, the sadhak certainly would get liberated, but when he talks about his spiritual status while it is not fully fructified within, he loses all the benefits. When the Yoga is fructified, those Siddha Purushas should never reveal this to others. When the ultimate liberation is going to be granted, why would the other small comforts not reach him? When the secrets are told outside, comforts stay but liberation is not obtained. So, the sadhak who achieves self actualization should not reveal about the divine vision he experienced even if he is going to lose his life. With wrong intentions, and with an eye on comforts, if the sadhak tries to advertise his capacity to people 225
around, his sadhana gets destroyed. So, until he achieves his desired Siddhi or the Guru permits him, the sadhak should not exhibit his Yoga Sadhana before everyone and should not try to teach it to anyone. Whoever takes Deeksha from the Guru, and without taking his permission, starts giving Shaktipat to get into the status of a Guru would face the repercussion like a person who tries to play with poisonous snakes. This is because Shiva Shakti has to be respected according to the lineage of the Gurus. Shaktipat can be bestowed only for the rule bound sadhaks. Whoever gives Shaktipat without following the rules laid down, would bring forth misfortunes on themselves. The Secrets of Yoga Sadhana should not be revealed
The sadhak has to keep the secrets of Yoga Sadhana which is told in the Shastras. He should not reveal it to anyone. If he tells it out, he would descend from his Sadhana. From the beginning of his Sadhana, if he reveals his experiences or Mantras, he would lose the capacity of his Inner Self as well as the Grace of his Guru. He would get into different types of diseases and his life span gets shortened. He also loses his practice. Without a special benefit, the secrets of Yoga Sadhana should never be revealed outside. However, if a sadhak has malefic intentions and destructive emotions like greed, attachment, desire for wealth, name and fame or pride that he is equivalent to a Yogi and none can do anything bad to him, 226
then his end is going to be drastic. If the sadhak thinks he is superior and hates the clan of Gurus, looks upon them with inferior feelings, and starts giving out the secrets of Yoga Sadhana, he would not live his full span of life. He would die through an attack by weapons, poison or an accident. So, the sadhaks who obtain capability through the practice of Yoga should not reveal it to others. Even the great Yogis should remember that except Maha Siddhi all other luxuries experienced are obstacles in the path. The sadhak who wants to become a Yogi should not show interest in other small matters. He should hide his capability. To hide his capability, he may have to behave as a foolish person or as a deaf person while interacting with other people in society. When the Yogi shows his capability, people would run behind him to accept them as his disciples. While showering Grace on others, there is a danger of his regular practice getting stopped. He would not have obeyed his Guru Vakya (Preaching of the Guru). Even his mind would not be in the same state as before. So he has to practice according to the preaching of his Guru. Because of this, divine knowledge would be obtained in this birth itself and the state of emancipation comes sooner. The Shastras emphasize that people should hide their age, the money they possess, the secrets of their family, Mantras, sexual matters, medicines, Tapa, Yoga Sadhana, donations, charities and shameful events. If these things are made public untoward difficulties may crop up. One has to face many obstacles and difficulties. 227
Obstacles in Yoga Sadhana
Disease, lethargy, doubt, negligence, laziness, other orientation of the mind, delusions, fear of failure and decreasing interest are the nine obstacles that are told in the Shastras as mental dysfunctions and obstacles to Yoga Sadhana. 1) Vyaadhi (Disease): Since the food intake is not as prescribed, the diseases of Vaata and Pitta develop and disturb the practice of Yoga. 2) Akarmanyata (Lethargy): Though the desire to do Yoga is prevalent, the sadhak is unable to do the practice because of Tamo Guna (Lethargy). 3) Samshaya (Doubt): There are doubts in the mind of the sadhak whether the Yoga will get fructified or not. The sadhak doubts whether the result of the Yoga will be true or false. These doubts destabilize the mental state of the sadhak and destroy him. 4) Udasheena (Negligence): The sadhak does not try for the Samadhi Sthiti. He has an attitude of slackness towards Yoga Sadhana. 5) Tamo Guna (Laziness): When the sadhak goes into Tamo Guna, his body becomes heavier. There would be an imbalance of Kapha and hence he does not do Yoga Sadhana. 6) Avirati (Other Orientation of the Mind): When the sadhak sits for meditation, the mind goes on trips on
worldly matters and does not allow him to concentrate on Dhyana for Yoga Sadhana. 7) Branthi Darshana (Delusions): Whatever the sadhak thinks with ignorance and registers in his memory comes into Dhyana as visions. It is not Sadhana. However, such delusions keep the sadhak off the Sadhana. 8) Alabhya Bhumikatwa (Fear of failure): While practicing for Samadhi Sthiti, if the sadhak does not get the required results and he goes into unhappiness, it is because of the fear of failure. 9) Anavasthitwa (Decreasing Interest): The spiritual state which was higher in the beginning of the practice of Yoga is not there now. With this feeling, the sadhak gets disappointed and does not reach Samadhi Sthiti.
With these nine obstacles there are few bad things that add fuel to the fire like Sadness, Pain of Unfulfilled Desire, Trembles without Intention and Rapid Breathing. Dukha (Sadness): This sadness is known to be Adhi Bhoutika (The suffering due to other living beings). Doursya Nasya (Pain of Unfulfilled Desires): The mental pain that comes out of Unfulfilled Desires. 229
Angamejayatwa (Trembles without Intention): This is the tremble of the physical body without any intention. Shwasa Prashwasa (Rapid Breathing): In meditation, rapid breathing is also an obstacle for Yoga Sadhana. To come out of all the above said obstacles, the sadhak has to practice one Tatwa. The details are in Yoga Darshan. Sadhana required to be done to avoid obstacles of Yoga
As told by Lord Sri Krishna, when the sadhaks who practice Yoga get into problems before fructification of Yoga, remedies have to be done. If the sadhaks face obstacles of physical, mental or spiritual nature, they have to be treated. For some sadhaks, the treatment is through Yoga Dharana. For few others, the treatment is through practice of Asana and Pranayama and for others normalcy can be brought through Japa, Tapa, Mantra and Medicine. In the same way, the remedy of Dhyana works for some and Nama Sankeertana (singing of Bhajans) works for some others. For few others meditating on the auspicious form of a Yogi works. The obstacles of disease have to be removed slowly. Unintentionally, if the sadhak does something which brings public apathy on him, then also it has to be removed through Yoga Sadhana. There is no other option to remove them. Certain Yogis follow various Kaya Kalpa (strengthening their bodies and retaining youth) methods in 230
order to practice Yoga. However, they need not have to undertake such wasteful efforts. The fruit which is ripe on the tree has to fall down. One wastes time following Hatha Yoga daily just to keep the body fit through Kaya Kalpa methods. This itself becomes an obstacle to do Yoga Sadhana. The Yogi who has no desires and always is in connection with the Almighty would never face obstacles. Even if such obstacles crop up, they would not bother him. The means for Yoga Siddhi
The following are prohibited for the sadhak who does Yoga Sadhana – Fear, Anger, Laziness, sleeping long hours, being awake for too long, eating more and fasting. Yoga Sadhana would be destroyed by being inconsistent, eating more, working more, talking more, getting committed by promises, and having friendship with those who oppose Yoga Sadhana. All these have to be given up. Enthusiasm, courage, boldness, Tatwa Gnana, having strong conviction on auspicious matters through the knowledge of Shastras and giving up friendship with those who oppose Yoga are the six qualities that help a sadhak in Yoga Siddhi. So, the sadhak has to follow them. All the miseries would be destroyed and the Yoga gets fructified for the sadhak who takes Parimita Ahara (limited food), does Niyamita Vihara (limited activities), sleeps and wakes at the proper time, and does Karmas according to the needs of time. -o0o231
Chapter 14 The Knowledge of Six Chakras
The sadhaks have to understand the Six Chakras, Sixteen Adhaara Sthanas (supportive points), Three Lakshyas (goals) and Five Vyomas (skies) in the physical body. If they do not know about these details, they will be Yogis only for the namesake, but they will not obtain the fruits of Yoga Sadhana. Those who know these details, experience them, and also make others to obtain them, are the real Yogis whose Yoga is fructified. The Names of the Six Chakras and the details of their places
Mooladhara, Swadishtana, Manipura, AnaHatha, Vishuddhi and Agna are the Six Chakras. Mooladhara is known as Gudha (Anus) Chakra. Swadishtana is Linga (Genital) Chakra. Manipura is Nabhi (Navel) Chakra. AnaHatha is Hridaya (Heart) Chakra. Vishuddhi is Kantha (Throat) Chakra. Agna is Bhroo Madhya (Between the Eye Brows) Chakra. Sahasrara is Shirah (Top of the Head) Chakra. It is believed that above the Six Chakras, at Sahasrara, the blemishless God Almighty is stationed. In the Spinal Cord, there is Sushumna nadi (subtle nerve). This is known as the mother nerve for all other nerves. This is very subtle like a Lotus Thread. In this, there is the auspicious Vajra nadi. In this Vajra nadi, the subtlest Chitrini nadi is there. Kundalini energy keeps moving in this Chitrini nadi. In Chitrini, there are six most beautiful lotuses. 232
Above the Gudha and below the Linga, there is Mooladhara which is a four petalled Lotus. Above the Linga and below the Nabhi, there is a six petalled Lotus in Swadishtana Chakra. In the Nabhi area, a ten petalled Lotus is in the Manipura Chakra. In the Heart area, a twelve petalled Lotus is in the AnaHatha Chakra. In the Throat area, a sixteen petalled Lotus is there in Vishuddhi Chakra. In between the Eye Brows, a two petalled Lotus is there in the Agna Chakra. At the centre of the head, there is the seventh Chakra, the Sahasrara, where Brahmarandhra is situated. The above mentioned seven Chakras are within the Sushumna nadi. For ignorant and materialistic people, these Lotuses would be upside down. For those who follow the path of liberation and who do the practice of Yoga, the Lotuses would be facing upwards. For such people, Yoga gets fructified and knowledge would be obtained. The tatwa of these Chakras is very astonishing and can bestow liberation. So, the secrets of these Chakras cannot be told to the common people. The Five Elements in the Six Chakras
There is the Tatwa of the Earth in Mooladhara Chakra. The Tatwa of Water is in Swadishtana Chakra. The Tatwa of Fire is in Manipura Chakra. The Tatwa of Air is in Anahatha Chakra. The Tatwa of Sky is in Vishuddhi Chakra. The Agna Chakra which is in between the Eye Brows is the area of the Mind through which all the activities are done. “Lam” is the Beeja Akshara (Root Alphabet) of the Earth. “Vam” is for the Water element. 233
“Ram” is for the Fire element. “Yam” is for the Air element. “Ham” is for Sky element. The Earth element is in Yellow colour, the Water element is in White colour, the Fire element is in Red colour, the Air element is in Blue colour and the Sky element has various colours. Shastras agree that the Akasha (Sky) Mandala is of Vartulakara (round shape). The shape of Vayu (Air) Mandala has six angles. Some refer this shape as Half Moon. The Agni (Fire) Tatwa is in the shape of a Triangle. Jala (Water) Tatwa is in Ashtakona (Octagon) and the Prithvi (Earth) Tatwa shape is Square. The Five Elements in the Six Chakras
Brahma, Vishnu, Rudra, Eshwara, Sadashiva and Paramashiva are the six Shivas. Dakini, Rakini, Lakini, Kakini, Shakini and Hakini are the six Devis who are called as Shaktis. In the same order, they are the presiding Devis of the Six Chakras. In Yoga Shastras, they are explained according to their activity and action. When the prana enters in Sushumna nadi and keeps moving up to Brahmarandhra and down, depending upon the specialty of the location, the Paramatma (Supreme Soul) gives darshan as Shiva Shakti. So, naturally while describing the Six Chakras, discussion on Shiva and Shakti takes place. Yoga Shastras have dealt about this in a detailed way. In this book, only few details are given. From Mooladhara, as prana keeps moving up to Brahmarandhra, the above mentioned Darshans of Devis and Devatas takes place. These deities merge the 234
sadhak with Eshwara. As mentioned earlier, in the middle of the Sushumna, there is Vajra nadi. In the middle of the Vajra nadi, there is Chitra nadi (also called as Chitrini nadi). Within Chitra nadi there are seven Lotuses. Among the group of Lotuses, Brahma, Vishnu, Rudra, Eshwara and Sadashiva are the presiding deities of the subtle Tatwa of the five elements. Just as told in the Shastras, the Kartavya Brahmas (Brahma, Vishnu and Maheshwara) are the three lords of generating, protecting and merging the universe. The formless Poorna Brahman is the Karana Brahman (the cause). In the same way, for Antar Jagat (the world within), there are five lords as Kartavya Brahmas and Parama Shiva as Karana Brahman. In the external world, Brahma, Vishnu and Maheshwara do their duties with the help of Maya Shakti. At the time of Maha Pralaya (Great Destruction) the universe merges into Karana Brahman. In the Antar Jagat, through the Maha Shaktis Dakini, Rakini and others, the duties would be carried out. At the time of Maha Pralaya, nothing remains. In the same way, after Samadhi Sthiti of the sadhak, Shiva and Shakti who are Kartavya Brahmas get merged into Paramashiva who is Karana Brahman. In the original texts of the Shastras these details are given in a much more elaborate way. Since those texts are not available it is very difficult to understand or explain those matters easily. The reason is those Tatwas are difficult to explain or listen but they get very well known only through practice by the sadhak himself. 235
The Residing Places of the Presiding Deities
Lord Brahma resides in the Mooladhara, Lord Vishnu in Swadishtana, and Lord Rudra in the Manipura. Lord Eshwara resides in Anahatha along with Shakti, and Lord Sadashiva resides in Vishudha. The most brilliant Shiva who is Niramaya (without blemish) resides in Sahasrara. Dakini Devi resides in Adhara Chakra, Rakini Devi in Swadishtana, and Lakini Devi in Manipura Chakra. Kakini Devi resides in AnaHatha Chakra, Hakini Devi in Agna Chakra and Yakini Devi who bestows all the desires stays in Sahasrara. Bhu Loka is the place where Brahma resides. Bhuvar Loka is the place of Vishnu and Lord Shiva resides in Swar Loka. The same Shiva is the one who directs all the Gods including Brahma in the form of Eshwara. He is the leader for all of them. This omnipotent Eshwara, Lord Shiva, is the sustainer and dissolver, and is also Lord Parameshwara. He creates when he is Brahma, rules when he is Vishnu and dissolves the universe when he is Rudra. The Science of the Six Chakras
The following is the description and results of meditation of the Six Chakras. Just a few inches away from the Gudasthana (anus) and one inch below the Lingasthana (genitals), one gland is situated which is in the shape of an egg of a bird. This is four inches in size. The name of this gland is Kanda (Candaquine). Between the Gudasthana and Lingasthana on a straight line, 236
there is Yonisthana towards the left. The gland mentioned above is in the Yoni Mandala region of the Yoni. The energy of Kundalini is always present there only. With all the nerves coiled around like a snake which catches its tail with its mouth, it closes the Brahmarandhra and remains still in Sushumna. Like a sleeping serpent, Kundalini energy shines with its own brilliance. The description of the Mooladhara Chakra
In the Lotus of Mooladhara exists Yoni Mandala. In the Yoni Mandala there is the above mentioned Kanda. Here Kama Beeja “Kleem” shines with bright red rays. While practicing yoga, the “Kleem” beeja mantra (seed mantra) which shines like gold has to be meditated upon. This is because Kundalini energy is stationary at the Mooladhara Lotus in Sushumna. Along with “Kleem” in the Mooladhara Lotus the seed mantras “Va”, “Sha” and “Ssha” are also shining very brilliantly just like billions of moons shining together. The energy of Kundalini is beautiful and cool there. Together these three, along with Kundalini energy, “Kleem” energy and the Beejakshara energy of “Va”, “Sha”, “Sa” and “Ssha” are called as Tripura Bhairavi. At this point the glorious three energies, along with Gnana and Kriya Shaktis which keep rotating in the Yoni Mandala, are in the Mooladhara Lotus of Sushumna nadi. This great Teja (lustre) is very subtle like a Lotus thread and has the flame of bright red fire. This is in the shelter of Swayambhu Linga which is in the Yoni Mandala. 237
In Mooladhara, inside Yoni Mandala there are Swayambhu Linga and Kundalini Shakti. The knowledge of the secrets of spiritual and physical shaktis is hidden only here. This Mooladhara Lotus has four petals. The Beejaksharas “Va”, “Sha”, “Sa”, and “Ssha” keep shining in great lustre on the four petals. Here in Mooladhara Chakra around Swayambhu Linga with golden bright shining colours the Shiva Shakti Kundalini energy is stationed. This place is the residence of DWIRANDA. This name belongs to both Siddha Deva and Devi Dakini Shakti. The presiding deity of this chakra is Lord Brahma, the area is Bhoo Loka, the colour is yellow and with four angles, its tatwa is earth element. The beejakshara is “Lum”. The protectors are Lord Indra who rides on an elephant and Ganapathi who is the leader of Ganas. The great Beeja “Kleem” which has greatest power and energy of rotation is just above the place where Kundalini energy is stationary. The Gods and Goddesses of the whole creation reside in this area. The most auspicious knowledge of Shiva Shakti and the science of all siddhis are here only. This is the gateway for the Antar Jagat (inner world). It is the Moola (base) for all the Tatwas and so it is called Mooladhara Chakra. The benefits of the Knowledge and the meditation of Mooladhara Chakra
In the Mooladhara Lotus there is Spiritual Tatwa (principle). When the sadhak meditates on this, his Prana Shakti rises and enters into Sushumna. As he has Prana Jaya (wins over the 238
prana), he can sit without a seat in the air/emptiness without any support. The skin shines and the acids in the stomach get increased. So his diseases disappear. His body would be healthier, handsome, strong and matured. The energy of his sense organs also gets transformed into divine form. As a result of this he is a Trikalavedi (aware of the past, present and the future). He can emphatically tell the hidden secrets of Shastras which he never heard or read. Goddess Saraswati keeps dancing on his tongue and makes his words come true. Whatever he talks should be understood as the words of Goddess Saraswati. Whatever mantra he utters, it immediately fructifies. There is no doubt in it. The Yogis who want to avoid old age and death have to first meditate on this Lotus of Mooladhara. Certainly the Yogi gets Jeevan Mukti (Liberated when alive in this very life and established in God conscious state). When the sadhak meditates on the Lotus of Mooladhara Kundalini Shakti along with Swayambhu Linga, certainly all his sins get destroyed. Whatever desires he has in his heart would immediately get fulfilled. As the sadhak leaves behind all the desires and is in continuous practice, he gets the darshan of Lord Eshwara who grants liberation. Eshwara, who is the form of soul, can be seen within through Meditation and externally through Knowledge. With effort one has to meditate for Eshwara within and outside. There is no greater God other than one’s own soul.
Ignorant people leave aside Lord Shiva who is stationary in the Lotus of Mooladhara within one’s own body and pray the Gods who are outside. Just as the hungry run here and there, not recognizing the excellent tasty food before them, ignorant people pray to external Gods and Goddesses and are thus caught in the cycle of births and deaths. They would find it difficult to get divine bliss and comfort. So, people have to set aside their laziness and meditate daily upon the form of Swayambhu Linga which is the form of soul in the Lotus of Mooladhara within the body. All the necessary Siddhis would be granted through this. Through the preaching of Guru and continuous practice of Pranayama, in 3 months time they get the Siddhi of Lord Shiva who is the form of soul, residing in Mooladhara Chakra. As the sadhak does regular practice of Yoga daily, his Prana Vayu certainly gets into Sushumna. This means his mind comes under control. When he establishes victory over Prana, naturally he has Bindu Jaya (wins over the Bindu). With the victory over mind, prana and Bindu, the sadhak gets all the Siddhis of the material and spiritual worlds without any doubt. The benefits of the Knowledge and the Meditation of Swadishtana Chakra
The second Chakra, Swadishtana, is the Linga Moola (sacral area). It has six petals with bright red colour. The seed mantras “Ba”, “Bha”, “Ma”, “Ya”, “Ra” and “La” shine on the petals of 240
the Lotus. Siddha Deva, Bala and Siddha Devi Rakini Shakti reside here. The presiding deity is Vishnu. This is related to Bhuvarloka, white in colour and has the Tatwa of Water. The Beejakshara (seed alphabet) is “Dam”. Varuna, the God of water, is the protector of this Chakra. When the Yogi sadhak meditates on this Lotus of Swadishtana, the angels would be enticed and would be ready to live with him. They would be sexually attracted to him. When the meditation is done on this chakra, the yogis understand the Gnana which they never heard before. He would be free from all sicknesses and he would move around fearlessly with people. Everyone is afraid of Lord Yama (God of Death) but the Yogi who meditates on Swadishtana can eat even the Kala/Yama. The reason is, here he would obtain Anima, Garima and other Siddhis. The Yogi wins over the mind, the Prana, the Bindu and his body becomes strong. From Sahasrara, the nectar oozes out. He drinks that and his body becomes lighter. This type of Yogi can leave his physical form as and when he wants. Like this he would become Amar (a person without death). The benefits of the Knowledge and the Meditation of Manipoora Chakra
In the navel region, the ten petalled Manipoora Chakra shines with seed letters of “Da”, “Dha”, “Na”, “Ta”, “Tha”, “Da”, “Dha”, “Na”, “Pa” and “Pha” on each of the petals. These letters shine brightly like Gold. Here Rudra is the Siddha Deva 241
and very righteous Devi Lakini Shakti is the Devi. The presiding deity is Rudra Deva who is mentioned as the third of the Shivas. This is called Swarloka. The Tatwa here is fire and the shape is triangular. “Ram” is the Beejakshara and the protector of this Chakra is the Fire God “Agni”. The Yogi who meditates on Manipoora Chakra gets “Patala Siddhi” which gives him continuous comforts. He also would get to know what is beneath the crust of Mother Earth. Here, in this world also, he would be able to fulfill whatever he wishes in his mind. He would also get the knowledge of Parakaya Pravesa (transporting his prana into another body). This yogi can face the God of death, Yama. He would be able to change the swara of anything. He would have the darshan of the Siddhas. Whatever medicines are available above and below the earth can be seen by him. The benefits of the Knowledge and the Meditation of AnaHatha Chakra
In the heart region, AnaHatha Chakra, the fourth Lotus is situated. This contains twelve petals. It is red in colour. From “Ka” to “Ttha” the twelve root letters shine on the petals very brightly with Teja (lustre). This is called Hridaya Kamala (the Lotus of the Heart) which is the residence of Atma Deva (the soul). This place gives happiness to everyone. Just as Swayambhu Linga is there in Mooladhara, here the most illustrious Jyotiswaroopa Banalinga is situated. The moment 242
this Banalinga is brought into smarana (the memory), the fruits of the seen, the knowledge of the unseen and all other matters get understood. Pinaka is the Siddha Deva and Kakini Devi is the Divine Shakti in this Chakra. God Eshwara himself is the presiding deity here. The six angled hexagon is the shape of this Chakra, blue is the colour and the Tatwa is of Vayu (air element). The Beejakshara is “Yam” and the protecting god is Prana Vayu (Breath). The Yogi who meditates on the Hridaya Kamala (Lotus of the Heart) entices women and angels towards him. They would be anxious to have a relationship with him. He would have the knowledge of the past, present and future. He can visualize and listen to the happenings even at a distance. He would have the capability to fly in the sky. Hence, he can win the Devas. The yogi who daily meditates on the second Param Jyotirmaya (most radiant) Banalinga situated in the Lotus of the Heart gets siddhis of Khechari and Bhuchari. There is no doubt about this. It is very difficult to describe the benefits of Gnana and Dhyana of Hridaya Kamala. It is because Lord Eshwara himself stays here and his brilliance and radiance cannot be explained. So, even the Gods like Brahma also keep this as a secret. The benefits of the Knowledge and the Meditation of Vishuddhi Chakra
In the region of the throat the fifth Lotus Vishuddhi is situated. It has 16 petals. It is in Dhumra Varna (Sky Colour). On each of 243
the petals, Beejaksharas (the secret letters) from “Aa” to “Aah” keep shining. Chagalanda is the Siddha Deva and Shakini is the Devi here. The presiding deity of this Chakra is Sada Shiva. This is related to Jano Loka. Its Tatwa is the Sky element. This is in Mandala Kara and has many colours. The Beejakshara is “Ham”. The sadhak who daily does practice on Vishuddhi would be called a Pandit (one who knows all the Shastras) and Yogishwara (best among Yogis). The knowledge and the secrets of the Vedas get to be known only when one does meditation on this Chakra. When a Yogishwara, who meditates on Throat Chakra with concentrated mind, gets angry, then the three worlds would tremble with the fear of his anger. There is no doubt about this. A yogi whose mind is merged in this chakra would attain Samadhi Sthiti and forget all the external things, and become very peaceful with his inner self. If a yogi continuously merges himself in Samadhi Sthiti as a result of meditating on Vishuddhi Chakra, then the energy of his body does not get destroyed for a thousand years. His body becomes strong like a diamond. When he gets up from Samadhi Sthiti he would feel as if a thousand years has just passed in one second. The benefits of the Knowledge and the Meditation of Agna Chakra
This is the Sixth Chakra and is situated in between the eyebrows. It has two petals. It is white in colour. “Ha” and 244
“Ksha” are the seed alphabets on the petals which shine with bright lustre. Mahakala is the Siddha Deva and Hakini is the Siddha Devi here. The Supreme Beejakshara “Om” shines here with the illumination of a thousand moonlights. The yogi who does sadhana here on the Lotus of Agna Chakra need not be given any description. He has achieved his goal. This is related to Tapo Loka. The presiding deity here is Parama Shiva. He is the Sixth Shiva among Six Shivas. The Beejakshara (seed letter) “Om” is white in colour and the mind is the Lord of this Chakra. In all the Vedic Shastras the OM mantra which is very great and powerful has secured a very secret status. Meditating on this Chakra, the sadhak would get Siddhi and Gnana. The yogi meditates on the Swayambhu Linga in Mooladhara, Banalinga in the Heart Lotus and other Lingas in Agna Chakra. Then, he wins over the mind and prana. Later he crosses Brahma Granthi (gland), Vishnu Granthi and Rudra Granthi. He goes ahead of all six chakras and reaches Samadhi Sthiti. Through that he reaches Brahmarandhra which is the fourth Dhama. At that point the Yogi is liberated. The Yogi who meditates on Agna Chakra certainly becomes equal to Eshwara in prosperity and is Shiva Swarupa (form of Shiva). In Yoga Shastras, Ida and Pingala nerves are known as Varuna and Asi. The place between these two is called Varanasi. Here, Lord Shiva is present in the famous form of Kashi Vishwanatha. The yogis who have known the Tatwas have explained in the 245
Shastras about the Agna Chakra as a pilgrimage centre. Lord Maheshwara always resides in the Agna Chakra. According to the Yogis who are Trikala Darshis (those who can see past, present and future), just above the Agna Chakra there are Bindu Peetha, Nada Peetha and Shakti Peetha. These three Peethas of the forehead region fulfill all the desires for the sadhak. The Triveni Sangam/Prayag Theertha is situated here only (Ida, Pingala and Sushumna together are Ganga, Yamuna and Saraswati in Sangam Sthana). The power of meditation done here cannot be described by anyone. Agna Chakra stores up the matters discussed which already happened in the past, the matters to be told which are going to happen in the future, and the Knowledge of the Tatwas of material and spiritual world. In the Spinal Cord there is Sushumna nadi and in that Six Chakras are there. There is description of three glands in those Chakras. In the navel region it is Brahma Granthi. In the heart region, it is Vishnu Granthi and in between the eye brows it is Rudra Granthi. These three Granthis are related to Trigunas and are very difficult to cross over. However, to arouse the Kundalini energy from Mooladhara to Brahmarandhra with the Yoga Sadhana practiced through pranayama, dharana, dhyana or samadhi sadhana, these three Granthis also get opened up in an orderly way. Through Kumbhak Pranayama, mind and prana should be held in Mooladhara and meditation should be done on the Swayambhu Linga situated there. Then Brahma 246
Granthi gets opened up. In the same way, when the mind and prana are held at Heart Lotus, Vishnu Granthi gets opened up. When the mind and prana are merged with Agna Chakra in between the eyebrows, the other illuminated Lingas are meditated upon and the Rudra Granthi gets opened up. After opening up these three Granthis the sadhak can easily reach the Kundalini energy to the Sahasrara. His practice gets fructified there and gets completed. This Sahasrara is the Turiyasthana, Kailasa or Gurusthana. This is the Vishnudham (the residence of Lord Vishnu). This is Param Dham (Highest point), Ananda Dham or pinnacle of liberation. This is explained in Shastras as Prakruti (Nature) and Purusha (Male), or Shiva Shakti Sthana which is the highest called as Parama Vyoma. This is the doorway for liberation and nirvana. When one experiences this with his own body, he is Jeevan Mukta (one who gets liberated while he is still alive). The benefits of the Knowledge and the Meditation of Sahasrara Chakra
Above the Agna Chakra, the seventh Lotus which is called as Sahasrara is in Talumoola (Root of the Tongue). The end of the Sushumna nadi stops at Brahmarandhra, which means it ends at Sahasrara. Sushumna goes downward from Talumoola up to Mooladhara or from Mooladhara it goes upward into Talumoola. The important doorway of Sushumna at Mooladhara would be closed by the sleeping state of Kundalini energy but the Brahmarandhra would be opened. This 247
Sushumna is the one which gives shelter to all other nerves of our body from Mooladhara. It stores the whole knowledge in Beeja Roopa (seed form). The whole Brahmanda (macrocosm) is within this. The passage of Sushumna from Mooladhara to Sahasrara is known as Brahmapath (the path of Brahma) which expresses the spiritual tatwa. In Talumoola, the brilliant shining thousand petalled Lotus exists. Just like a Kanda in Mooladhara, even in Talumoola, one Yoni Mandala is situated towards west. In this Yoni Mandala the second end of Sushumna is open. Kundalini Shakti is there in Mooladhara which is the entry for Sushumna. The energy which is in the sleeping state gets aroused through Pranayama. This opens the six chakras and at the Brahmarandhra, in Sahasrara Lotus, it merges with Lord Shiva. Then liberation is obtained. So, with the blessings of Parameshwara, the Sushumna nadi spreads in the spinal cord from Mooladhara up to Talumoola. The entry area in Sushumna is called Brahmarandhra. The subtle Vajra nadi is going through Brahmarandhra. Much more subtle Chitra nadi (also called Chitrini nadi) is there in the Vajra nadi. In Chitra nadi there are six Lotuses which are beautiful and subtle. These Lotuses have divine brilliance and they make the sadhak visualize the Brihat Brahmanda (huge macrocosm). This means one has to imagine Vajra nadi in the middle of Sushumna, Chitra nadi in the middle of Vajra nadi, Brahmarandhra in the middle of the Chitrini and six Lotuses in Brahmarandhra. 248
The Sahasrara Chakra which is above all the Chakras is also called as Sahasradala Padma (the Lotus of Thousand Petals). This has the capacity to bestow Jeevan Mukti (Liberation while still alive). This is also called as Kailasa (abode of Lord Shiva). Lord Shiva who bestows comforts, prosperity and liberation resides here. This place is called as Satya Loka. Vedas emphasized that the Yogis who reach here get out of the cycle of births and deaths. Nakula who is the form of happiness is the Siddha Deva here. Yakini who can grant all desires is the Siddha Devi here. In this seventh Lotus, Parama Shiva (who is the God of Gods) resides here with his divine form of light and lustre. This place belongs to Guru Tatwa. This is filled completely with the Nectar of the Divine. There is no greater Tatwa other than the Guru Tatwa. Nothing can be described about and beyond this. When the sadhak meditates on the Guru Tatwa which is in the Sahasrara Chakra, Brahmarandhra and Sushumna, then just by Smarana (remembrance) he obtains Brahma Gnana. Since sins get destroyed, the Yogi is not going to be born again. If any sadhak sustains himself with the energy of Mano Yoga in the Brahmarandhra even for a moment, he would be redeemed of all his sins and get liberated. If any Yogi’s mind merges into the Lotus of Sahasrara, he would happily enjoy all the comforts with the Siddhis of Anima and Garima. There is no doubt in this. In Yoga Shastras, there is a special description of these seven Chakras, and it is not only on these, but also with other names like Mano Chakra and Buddhi Chakra. The details given in this 249
book are collected from a special book which is an authority on the six Chakras and is called “Shiva Samhita”. There is another book called “Shatchakra Niroopana” written by Paramahamsa Yogi Maharaj Poornananda Giri Swamy. This is an ancient and the best book related to the knowledge of the Chakras. Sixteen Energy Centres
In Yoga Shastras, the Energy Centres are referred as Adhaara Sthanas. It is because no energy works without support. These energies take the form of electricity and that kinetic energy does various jobs in the body. According to the need, these energies naturally work in the body, mind and prana. However, through Yoga Sadhana all the energies can be concentrated to one point. Through Dharana, Dhyana (Meditation) and Samadhi (State of Deep Meditation), one can get the benefit of Adhaara Shaktis. This is called Samyamana. As per Yoga Shastras, the sadhak has to first practice Dharana to get Samyamana Siddhi. For Dharana, sixteen Adhaara Sthanas are given. Along with six Chakras, Bindu, Kala, Pada, Nirodhaka, Arthendu, Nadaanta, Unmani, Vishnu Vaktra, Dhruva Mandala and Shiva are the subtle sixteen energy centres. There are very surprising and comforting divine energies in these centres. It is very rare to find a Yogi who has obtained the knowledge of these sixteen centres. These centres are the most subtle and great energy centres or treasure houses to obtain ultimate Gnana in Samadhi Sthiti. In 250
the last stages of Yoga Sadhana, these energy centres are useful to obtain Samadhi Sthiti and Atma Gnana (Knowing the Self). According to the Yoga Shastras, the whole energy of these sixteen centres is concentrated in Lord Shiva. The ultimate goal of Yoga Sadhana is the return of Shakti into Lord Shiva. To transform this into spiritual knowledge, it is necessary to take the help of the Mind and the Kriyas of the Prana. Without controlling the mind and prana, the sadhak cannot understand the Tatwa Gnana of these sixteen Adhaara Chakras. To know them, Yoga Siddhi, control over Prana and opening of Six Chakras has to take place. To win over Prana, Yoga Kriyas have to be done physically in the Adhaara Sthanas. Then only the sadhak would experience them. Among Adhaara Sthanas, there is “Bindu Sthana” in the forehead area. Just above that, there is “Bodhini Shakti”. Above that, there is “Nada Sthana”. This is in the shape of half moon. Above that, there is bright “Maha Nada Sthana”. Above this, there is “Kala Sthana”. For the Yogis, this is the most chosen area. Above this is “Unmani Sthana”. The yogis who reach there need not have to return back. Yoga Shastras mention that Dharana is controlling of the Prana through Pranayama, holding the mind, and moving the Prana into every energy centre. The treasure house of energy of all the above said Adhaara Sthanas and their spiritual knowledge has to be centrally located at one place so that through Dharana Sthiti the sadhak gets the benefit of Sadhana. Concentrating the mind at any one of these 251
Sthanas and firmly holding Chitta there is called Dharana. Mooladhara is the Sthana (Place) which is the first place to control the mind and the prana. Starting with Mooladhara, through the other Chakras – Swadishtana, Manipoora, AnaHatha, Vishuddhi and Agna – the mind and prana have to cross through up to Bindu, Kalapada, Nirodhika, Arthendu, Nada and Nadanta in order to stabilize. In the same way, the mind and prana have to be merged in Lord Parama Shiva through the Adhaara Sthanas of Unmani, Vishnu Vakra and Dhruva Mandala. This is said to be Shatchakra Vedha. Because of this, one gets Samadhi Sthiti and Tatwa Gnana. In Yoga Shastras, these sixteen Adhaara Sthanas are described with the differences of Karya and Karana. So, commenting more on these matters is not needed. This knowledge can be obtained only through the Guru and Samadhi Sthiti. Along with the above mentioned knowledge of the subtle sixteen energy centres, the differences and the benefits of the practice of physical sixteen centres should also be known so that the grouping of the energies can be done in the body. Then Karya Siddhi (Fructification of the activity) becomes faster through this knowledge. The toes, ankles, knees, thighs, anus, genitals, navel, heart, neck, throat, root of the throat, root of the tongue, nose, in between the eye brows, head, and above the head are the sixteen places which are Marma Sthanas or physical Adhaara energy centres. When the mind and prana are 252
stationed in these Sthanas one gets into Dharana Sthiti. It is because in each of these centres, there is energy. In each place there is different energy. Through Yoga Sadhana, the sadhak can hold the breath and centre it in the place wherever he likes. The Siddhi of this would be there physically in the body and spiritually in the mind. The Difference of Practice in Sixteen Adhaara Sthanas
The first Adhaara Sthana is the toes of the feet. Here the energy is in the form of Tejas (Lustre). The sadhak has to aim the Tejas through Trataka Kriya. He has to fix his vision on both the toes of the feet. This can be done lying down in Shavasana. Like a dead person lying down, fixing the mind on the toes of the feet through Trataka Kriya is the first step of Adhaara Sthana Yoga Tatwa. Next place is the ankles. One foot at the anus and the second foot at the genitals make a Maha Mudra. This practice has to be done in Maha Mudra which gives tension to both the first Adhaara Sthana (the toes) as well as the second Adhaara Sthana (the ankles). The third Adhaara Sthana is the anus. By inhaling and exhaling through the anus Apana Vayu has to be pulled in and left out. This Kriya can be done only through Maha Bandha which is inclusive of Moola Bandha. Because of this, the Prana Vayu (Breath) gets stabilized. The sadhak can win over death also through this. The fourth Adhaara Kriya is Vajrouli. In this Kriya the genitals inhale and exhale many times. This Kriya happens 253
in various methods in the sadhaks who practice Maha Yoga Sadhana. This Vajrouli is also called as Sahajouli and Amarouli. Through controlled sex with a woman this Siddhi could happens. Through this, the Sushumna path gets opened up. Through Maha Bandha, with Moola Bandha when inhaling and exhaling takes place through anus, the Vajrouli Mudra (i.e. genitals inhaling and exhaling) is practiced daily. This makes Mooladhara and Swadishtana path clearer. In the Vajra nadi within Sushumna the mind, prana and Bindu keep moving. Then the mind and prana merge in Sushumna. Bindu gets burnt in its own place and becomes as Ojas (Strength). In this method, the fourth Adhaara Sthana through the practice of Vajrouli Kriya daily opens up and Mooladhara, Swadishtana and Manipura glands undergo Granthi Bedhana (give way). The Vedha (obstruction) in this Chakra happens because of holding the breath. The sadhak gets the capability to hold his breath in Mooladhara because of this. The sadhak can stop the discharge of semen even when he participates in sex. The sadhak would have the capacity of a youngster because of his continuous practice. In Mooladhara and Swadishtana, he can hold his mind and prana as he desires. The fifth Adhaara Sthana is Jataradhara. This Kriya has to be done in Maha Bandha Asana along with Moola Bandha and through Udyana Bandha. So, the intelligent sadhaks have to take the breath upwards in Sushumna through Maha Bandha, 254
Moola Bandha and Udyana Bandha. Through this Panchama (Fifth) Adhaara Sthana, even death can be won over. Here, the mind, prana and the intellect get tied down. Because of this, certainly death can be overcome and there would be an increase in the life span. The sadhak yogi thus wins over Lord Yama Raj (God of death). The sixth Adhaara Sthana is Nabhi Sthana (Navel region). When the sadhak holds prana here “Nada” gets generated on its own. Since the mind and prana get merged into Nada, liberation is attained. The seventh Adhaara Sthana is Hridaya Sthana (Heart region). As the breath is held here, the Lotus turns upwards. The sadhak obtains spiritual wealth. The eighth Adhaara Sthana is the throat. Jalandhara Bandha (Yogic Kriya) which contracts the throat is of this Adhaara Sthana. Through the fructification of this Bandha the breath can be held firmly. The ninth Adhaara Sthana is Ghantika (Inner Tongue). To get a hold on this, one has to practice Khechari Mudra. Through this Mudra, the Amritpaan (tasting of nectar) can be done. Because of drinking this nectar, the yogi can win over death. This means the yogi who gets Khechari Siddhi can live according to his will. The tenth Adhaara Sthana is Talumoola (Root of the tongue). From this point, when the tip of the tongue touches the Ghantika, the nectar can be drunk. For Amritpaan, one has to adopt Khechari Mudra necessarily. As one stretches out the 255
tongue, the Khechari Mudra can be fructified. In the normal method, if the tongue is stretched it does reach Talumoola. Chedhana (making a hole), Chalana (movement), Gharshana (rubbing with force) and snatching are the four kriyas that are needed to make the tongue to stretch and reach Talumoola. Later, the thirteenth Adhaara Sthana is the tip of the nose. Stabilizing the look on the Nasagra (tip of the nose) through Trataka is essential Kriya for this Sthana. This stabilizes the mind and the prana. Next to this is the fourteenth Adhaara Sthana which is the upper portion of the nose. After establishing the look through Trataka Kriya on the tip, later the practice of looking at the beginning of the nose should be done at least for three to six months. Then the worldly attachments would disappear soon. The sluggishness of the body, mind and prana would perish. The sadhak would see his Antaratma (inner self). The fifteenth Adhaara Sthana is in between the eye brows. The practice of Trataka should be perfected to make the mind concentrate and to stabilize the eye balls without movement. After stabilizing the mind and prana through Shambhavi Mudra, the fifteenth Adhaara Sthana should be looked up with the eye balls in an upward manner. Certainly the sadhak would visualize divine and most comforting Atma Jyothi which is the brilliant display of illuminating Inner Self. The next is the sixteenth Adhaara Sthana, the eyes. The kriya for this is Shambhavi Mudra along with Shanmukhi. With the fingers of the hands, the nose, eyes and ears have to be closed. 256
Through Khumbak pranayama, the mind and prana have to be held at Agna Chakra. This is called Shanmukhi or Yoni Mudra. When the sadhak practices this Mudra, he would be able to directly see things hidden in the crest of the earth through his Atma Prakash (Illuminated power within). He would also obtain Brahma Gnana. When the yogi practices on sixteen Adhaara Chakras he becomes a Sarvagna (the one who knows everything). There is no doubt about this. Trilakshyas (Three Goals)
Through these three goals, the sadhak obtains the Sthiti, Siddhi and the wealths of yoga like Absolute peace, Knowledge and Liberation. In Mooladhara Sthana, Hridaya and especially in between the eye brows, there are Swayambhu, Bana and other Lingas. They are known as Trilakshyas. One has to meditate on these three forms in respective Sthanas. The Swayambhu in Mooladhara, Bana in Anahatha and others in Agna bestow all desires when they are meditated as Trilakshyas. In the period of practice, the sadhak must go to the Sthanas wherever he has to go with his mind and stabilize within. As long as the mind and prana do not coordinate, the Samadhi Sthiti (where his mind and prana merge together according to his choice) will not take place. Until then, as emphasized in the Shastras, the sadhak has to specially hold his mind and prana in those areas. This is because the job done by the mind and prana in the body is very subtle. To regulate these activities 257
according to our choice, all these trials are being practiced. Until we know the different Tatwas of the body and their forms, we have to keep establishing those facts in our intellect and within, as advised by Lord Maheshwara. With trials, one has to shift mind and prana according to the Sthitis from one area to another area. As mentioned earlier, Dharana has to be practiced on the Lakshyas. However, among all the Lakshyas, the Trilakshyas are very important. These Lakshyas are of various types. They are Sthoola (Physical), Sookshma (Subtle), Para (Divine), Adi (Beginning), Madhya (Middle), Antya (End), Bahya (External), Antara (Internal), Adho (Lower) and Oordhva (Higher). To give details of all these differences is not easy. Even learning these things is also difficult. It is impossible for anybody to obtain these details. However, with intelligence and knowledge, whatever has been mentioned, heard and followed through generations, the hidden secrets of Yoga Shastras are obtained with the Grace and Preaching of the Guru. They are made simpler and easier to be followed. The sadhaks would understand through this book how superb, incomprehensible, most comforting, peaceful and wonderful the ways of the spiritual writing are. These Tatwas have been told in different ways in Yoga Shastras. Various examples are used. The sadhak who has a firm conviction and very sharp intelligence only can understand this. The sadhak who has unsteady mind and immaturity cannot 258
understand. The sadhaks have to follow these practices without doubting and analyzing them. These practices which have been advised by Lord Shiva are true and can be obtained through the sadhaks eligibility. With the Grace of the Guru when these are practiced daily with firmness these matters would be known naturally. There is no doubt about this. Lakshya Yoga – Adi, Madhya, Anta Lakshyas
In Yoga Shastras, the characteristics of Lakshya Yoga, the practice of that Yoga and the benefits are given in detail. Lakshya Yoga gives Parama Shanti (extreme peace) and can be practiced easily. This is of five types – Oordhva Lakshya, Adho Lakshya, Bahya Lakshya, Madhya Lakshya and Antar Lakshya. The very easy and natural to practice methods of this Yoga control the mind. Desires get fulfilled soon. To fix the mind on the sky and concentrate it there is called Oordhva Lakshya Yoga. Because of this, the Chitta gets concentrated on Parameshwara. Fixing the mind twelve inches above the nose area is called as Adho Lakshya Yoga which is the second one. The third Bahya Lakshya Yoga is fixing the mind on the tip of the nose. The sadhak becomes long lived. The sadhak through his Sadhana would know by himself about the hidden secrets of this Yoga. The worried sadhaks with desires get Siddhi soon through this Bahya Lakshya Yoga. All their desires would be 259
fulfilled. Leaving aside the business matters, perfectly concentrating fully on the empty sky is known as Antar Lakshya Yoga. Here the mind has to be without worldly matters and not waver since this is the best Lakshya Yoga. In this method, the mind has to be concentrated on emptiness while walking, moving around, sitting, eating, drinking or doing any other work. It is because either doing or getting it done is only emptiness. God Eshwara is emptiness. The Atma (Soul) inside our body is also shapeless and empty in form. Only since the mind is attached to worldly matters, though the Atma does not have body, it experiences happiness and sadness and goes through the misery of births and deaths. So the sadhak who ever understands his inner self, leaves worldly matters aside and concentrates his mind on emptiness would be redeemed of Papa Punya Phala (the fruits of sins and virtues). In this way externally and internally when one aims at the emptiness and meditates, it is known as Antar Lakshya Yoga. When the sadhak meditates like this on empty sky, he would not be sad even for a moment. He would become exactly like God Shiva. Emptiness is Sat-Chit-Ananda and silent Brahman. Empty sky is Brahman with noise. In this way, if one analyzes even in Shoonya (Empty) Brahman, there are two types. The fifth is Madhya Lakshya Yoga which bestows ultimate Siddhi. One has to meditate on one’s own soul thinking that the 260
soul is like a burning flame or brightest sun shining like electrical illumination or the coolest moon or most brilliant bright flame or a Bindu with glorious colours of white, red, yellow and bright blue in the empty sky of the mind which is in the Sushumna of the spinal cord. The sadhak would get redeemed of all types of sadness as he meditates upon Atma (Soul) which has Divya Jyoti (Divine Light) in the Sushumna in the form of fire, electricity, sun, moon and the Bindu along with Nada, Bindu and Kala traits. The mind becomes clear since all the Samskaras (past impressions) are washed off. The mind obtains greatest happiness always. Pancha Vyomas
Pancha Vyomas are within (Inner Self) the mind in the Sushumna. The first one is the Akasha and above that the second one is the Mahakasha. The third one above Mahakasha is the Parakasha. The fourth one is the Tatwakasha and the fifth one is the Suryakasha. Subtler than one another, there are five akashas one upon the other. The first one Akasha is formless and clear. The mind has to be without Sankalpas (good or bad intentions), without supporting feelings, and has to be fixed on Akasha so that it merges effortlessly and gets Siddhi. This has to be continuously practiced. The Parakasha is dark with thick clouds. Even in this, one has to meditate without any desires. The Mahakasha shines brightly with Jyoti form of fire. While meditating, the 261
sadhak should have a feeling that at the end of the Kalpa (Final day of the Universe) the Brahmanda is fully covered with huge fire and his Self also is the same. The fourth is the Tatwakasha. The sadhak should think of innumerable shining Jyotis and merge the mind along with them. The fifth is the Suryakasha. The sadhak has to merge his mind and prana in the Suryakasha thinking that innumerable Suns are united to give huge brightness. If the sadhak does practice, he would be redeemed of Papa and Punya (Sins and Virtues) and move around like Lord Shiva according to his own wish. This Gnana of Pancha (Five) Vyomas was received by Sage Yagnavalkya from Sun God. Externally and internally, there is dense dark Akasha. Externally and internally, there is Kalagni (devastating fire) all over. Externally and internally, there is electrifying brightness of Prakasha in the form of Tatwa. Externally and internally, there is full of bright sunshine in Suryakasha. In the form of inexpressible Jyoti, all pervading ecstatic complete Paramakasha is there. In this way all five Akashas are within us. As the sadhak thinks of them, and merges with them, he can be one with them. This is emphasized in Yajur Veda. -o0o-
Chapter 15 The Five Methods that generate Siddhi
The siddhis are of different types and they get generated in different ways. There are five main methods in the way the siddhis get generated. They get generated by Birth, Medicines, Mantras, Tapa and Yoga Samadhi. We often listen to astonishing stories such as the following: Somewhere there was one person who was Yoga Bhrashta (got demoted in Yoga) but had the accumulated Punya and Samskara, and the knowledge of his past lives. Even without doing any sadhana or without having a Guru, he could see the past, present and future very easily and tell clearly about them, with an unusual capacity. He shows excellence in that. This siddhi is called as Janmaja Siddhi (by Birth). This can be noticed from his childhood. Another person can cure incurable diseases with herbs and mercury very quickly. He would naturally have the capacity to cure everybody’s sickness with the help of divine medicine. This siddhi is called Aushadhija Siddhi (through Medicine). Many people, sadhaks, bachelors and sages take the route of renouncing everything. They do Shakti Sanchayana (accumulate energy) by practicing Upavasa (Fasting), Japa, Tapa and constant remembrance. With their power of meditation, they try to remove people’s sickness, agony and suffering. If these 263
sages are very happy, they bestow blessings like wealth, children and prosperity. At the same time, if these sages are unhappy for some reason or the other, they also curse people. When they are cursed, people go through a lot of suffering and their desires do not get fulfilled. This is called Tapas Siddhi. These siddhis are obtained suddenly. In the same way, the siddhis also disappear as soon as their power of Tapa or Punya Phala (the fruit of the virtues/good deeds done) decreases. The siddhis which are generated through Samadhi Sthiti are much better than Janmaja, Aushadhija and Tapas Siddhis. These siddhis always remain with the Yogi and do not disappear. The siddhis of Mantra, Medicine and Tapa cannot bestow deeper solace, remove sickness and provide escape from the cycle of births and deaths. However, the Yogi who obtained Samadhi Sthiti can do good for humanity since Samadhi Sthiti is greatest. He comes out of the cycle of births and deaths and pulls out others also. The Two Types of Siddhis
There are two types of Siddhis. One is ordinary and the other is special, with different names like Kalpita and Akalpita, respectively. The Kalpita Siddhis include curing all the body ailments with certain kriyas and use of the chemical, Mercury. With medicinal herbs and Mercury, the Yogi makes a capsule which gives Akasha Gamana Shakti (the ability to fly in the sky). Mercury is 264
used as a medium in Vaideeka (Mantra), Tantra, Japa, Tapa and Kriyas by Siddha Yogis. These are called as Kalpita Siddhis. However, these siddhis which get generated through Mantra and Rasa Sadhana (Medicine and medicinal combinations) do not sustain for a long period of time. So, they are called as Kalpita Siddhis. These are ordinary. These siddhis get generated due to Kamya Karmas (chosen desires). The second one is Akalpita Siddhis. They take place through Nishkama Karma (state of no desire). They do not get generated through Mantra, Tapa or Rasa (usage of Mercury as medicine) etc. When the sadhak/yogi renounces worldly desires and gets rid of Maya Bandhas (illusory attachments), he would naturally merge into the Supreme. Then the Siddhis like Anima and Garima are obtained on their own by the sadhak yogi in Samadhi Sthiti. These Akalpita Siddhis are not obtained by Sadhana (practice) of Japa, Tapa and Mantra. In the Samadhi Sthiti, the sadhak obtains siddhis on his own merit with his Atma Bala (strength of the self) through Nishkama Buddhi (desirelessness) and Eshwara Pranidhana Yoga Sadhana (the sadhana of yoga with blessings of Lord Eshwara). These siddhis which are long lasting bestow powers to do all the desired activities. They can be derived only through yoga practice for many years and the power of yoga wealth, which are the blessings of Eshwara Tatwa.
The Maha Siddhis like Anima, Mahima and Laghima (These are siddhis related to Eshwaratwa of Lord Eshwara, and are physical siddhis that are related to the body) cannot be obtained without the practice of Yoga. The sadhaks who practice Mahayoga get them in their Samadhi Sthiti. These powers which come to the sadhak should just not be used purposelessly, since these siddhis are the images of Lord Shiva’s mighty treasure of energy. Through these Siddhis, the creation is directed by Lord Brahma, Lord Vishnu and Lord Shiva. These are not siddhis which can be used by human beings. If these are used, the Paramapada (highest level) which has to be achieved will not be obtained. To reach the Paramapada which belongs to Paramatma (the Supreme Soul), one has to protect these Siddhis. One should not be caught in greed and leave the path of spirituality and the practice of yoga. Without proper purpose, these siddhis should not be revealed to the public. The best thing for the sadhak is to maintain the secrecy of these siddhis. The yogi who acquires these siddhis would be a Jeevan Mukta. He would wish great prosperity to the whole creation and is truly a mirror image of Lord Shiva. The yogi who does not misuse the powers he obtained would have the capability to do every activity in this universe. He would never misuse the Eshwara Tatwa. The Minister who is the representative of the Prime Minister is not the Prime Minister himself. However with the authority bestowed on him by the Prime Minister he does the administration according to 266
the rules of the Prime Minister. If he wishes, he can do every activity according to his free will but he would obey the Prime Minister and rules the country in line with the Prime Minister’s thinking. He does not do anything against the wish of the Prime Minister. In the same way, though the yogi is not Lord Shiva, with the Grace of Lord Shiva, he could obtain the great siddhis equal to Lord Shiva (the Lord of the creation) and rules the whole universe according to the Lord’s wishes. A yogi never does any activity which is against the law of nature and the rules laid down by Lord Shiva. The Siddhis are obtained naturally in the path of Yoga
A passenger who takes a flight can see all the roads, cities and mountains clearly from the sky. In the same way, the sadhak who wants to reach God passes via Pancha Vyomas in Sushumna. While he goes through the path he would face divinely inflicted feelings of greed which are generated by the darshan of different theerthas, rivers, gardens, mountains, oceans, sages, saints, siddha chaarinas (those who roam freely), yakshas, gandharvas, kinneras (celestial singers and dancers), pannagas (snake angels or naga kanyas), vidhya dharas and apsaras who are siddha deities. The groups of devatas respect the sadhak, praise and seduce him saying “O Sadhak! You are very great. Despite taking a human birth, you have excelled us and are reaching Mokshadham (Place of Liberation) which is the highest aim. 267
Human race through practice can attain the most peaceful, comforting, happiest liberation whereas we do not have that. So we all are respecting you. If you want you can stay here and enjoy divine comforts.” However the intelligent sadhak proceeds further with his power of practice and he can visualize the Atma Prakash (shine of his own self which is brilliantly brighter than Sun, Moon, Fire and Flash of Electricity). At the same time the siddhis of Anima and Garima come to the sadhak very enthusiastically to distract him. In the path of spirituality with the practices of different methods of Japa, Tapa, Gnana, Dhyana, Bhakti and Yoga, many siddhis are obtained. All the sadhaks experience this. Whatever is in the way has to be crossed. In the path of yoga there is no benefit or loss because of these siddhis. It depends on the sadhak whether to have interest in them or not. Introduction of Siddha Yogis through Siddhis
The mahasiddhis recognize the capability of the Siddha Yogis. Just as the goldsmith recognizes the gold and the gilt of the precious metal by using the Parasmani stone, the Siddha Yogis and Jeevan Muktas could be recognized through these amazing siddhis. The yogis never exhibit their powers generally to the public. However, their super natural powers often come into light. Though the billionaire hides his wealth and behaves like an ordinary person, an intelligent person understands him through his noble acts. In the same way, though the Siddha Yogi hides his reality, the people who are capable of 268
understanding can understand him. Siddhis are the instruments that are recognized by the Siddha Yogis. A sadhak who does not have siddhis, no matter how great he is in Tapa, Japa, Gnana and Yoga, is still considered as a Baddha Jeevi (attached to the material world). This is because Siddhis are the signs of a sadhak’s state of knowledge and Jeevan Mukti. If the yogi does not have knowledge with capability, how can he give it to others? It is a waste to ask a treasure from a poor man and seek Paramartha (meaning of life) from an ignorant and materially stuck person who does not have any siddhis. Siddha Purusha is Jeevan Mukta
To possess these siddhis is known as a state of Yoga Siddhi and Jeevan Mukta Sthiti. Through siddhis, the sadhaks get introduced to Siddha Purushas who have attained Gnana, Dhyana, Japa, Yoga and Jeevan Mukti. A section of people have an opinion that siddhis are not needed. In their opinion, if the sadhak practices Japa, Tapa, Pooja, Bhakti and Seva, and leads a righteous path with Brahma Gnana, he would get liberated after death, whether he has siddhis or not. However, those not following the true path, when they do not get any results of their practice but think that they are Brahma Gnanis and Jeevan Muktas would not get liberated after death. They are same like animals, birds and insects. After their physical body perishes, it is not called as liberation. That is called only as death. This sort of death does not grant Mukti (Liberation). They would be reborn. Those who can control death will get 269
Mukti. They would not die. They are Amar (everlasting) and Jeevan Muktas. Through the practice of Yoga, whoever controls Body, Mind and Prana, and thus when the Prana Shakti does not come out of their body, how can such yogis die? Those yogis who attain Panchatwa Siddhi (controlling five elements) and have attained the capability of merging one tatwa into another tatwa, where is the death for him? When the physical body attains Brahmatwa, the body takes the Sthiti of Brahman, just like the salt dissolved in water takes the shape of water and firewood put into the fire takes the shape of fire. Such a body of the Jeevan Mukta Purusha behaves according to the sankalpa of the yogi. Since his influence on the siddhis can control the physical as well as the subtle five elements, he can merge one tatwa into another tatwa according to his wish and obtain Panchatwa. He can remain in the body according to his own wish. Eshwara Tatwa Siddhi is obtained through Siddhis
After the practice of yoga fructifies in the yogi, he attains the treasure of Parama Gnana (supreme knowledge). He attains the Maha Siddhis of Anima and Garima which are Eshwara Tatwa Siddhis. Such Yogi wins over nature. Just for fun he can create thousands of bodies with the energy of yoga. He can move around on this earth and in the Brahmanda as he desires. This Yogeshwara (who is equal to Lord Eshwara) who has capability, 270
energy and control of nature may or may not create many different physical bodies other than him. There is no duty or reason for him to perform. Exhibiting his Satya Sankalpa (true intentions) through his body he can enjoy the divine comforts of Swarga Loka. Now and then, he can do penance with different bodies in Kailash, Sumeru, Himalayas, Mandarachala, Malayachala mountains and other holy places. Later he can merge those bodies into himself. The sadhak with his great Tapa and practice of Yoga first becomes a Yogi and later Eshwara. Then he gets authority over nature. When the sadhak achieves this type of Eshwara Tatwa, he has the capacity to create and dissolve the world. He gets the capacity to perform the tasks done by Lord Eshwara. In Samadhi Sthiti, with Eshwara Sakshatkara (the appearance of Eshwara) he obtains all the divine qualities of Lord Eshwara. So he becomes equal to Lord Eshwara. Whoever did Tapa with ultimate Sadhana, when Eshwara Sakshatkara is obtained in Samadhi Sthiti, those yogis obtain qualities of Eshwara like Gnana, Vairagya, Trikala Darshana, Anima Siddhis meaning authority over nature. Through this authority, he becomes capable to reduce the animosities present within the creation. This type of Yogi is like Eshwara who is capable of Anugraha (bestowing) and Nigraha (sustaining) the universal activities. The opinion of Guru Dattatreya who himself is the Shiva Swarupa (image of Lord Shiva) on Samadhi is “The greatest 271
treasure of Eshwarapada (status of Eshwara) which is Siddhaphala (fructification of Siddhi) is only possible through yoga and gnana”. Through holding of the prana in yoga sadhana, the Samadhi Sthiti is obtained. Through pranayama and with Kripa Siddhi (the grace of Lord Shiva), the sadhak succeeds in holding mind and prana. He obtains the treasure of yoga and only then becomes Jeevan Mukta. In Samadhi Sthiti, Jeevatma and Paramatma get merged. Only after that Samya Sthiti (Equanimity or Samyama) dawns. Through this Jeeva loses his meanness and the Self takes the very auspicious Shiva Rupa (image of Shiva) and becomes Sarvagna (knows everything) to become the most knowledgeable Shiva himself. After attaining Samadhi Sthiti, whenever the yogi wishes to leave his body, he could merge into the Para Brahman. His attachments and Karmas of good and bad vanish. His physical body merges with the five elements. No part of his body remains on the earth. A yogi could take birth and death according to his own wish. However, if a yogi does not intend to merge his body with the five elements and wants Videha Mukti without dissolving into Brahman, with his state of Jeevan Mukti, with the power of Anima and Garima Siddhis, he can go around all the lokas of the Brahmanda as he wishes. This type of yogi takes different bodies in a moment, according to his sankalpa. He can go to heaven as a Deva (God) and another time he can become a Yaksha and roam around in the 272
sky or in human form he can move around the earth as he likes. If he likes he can take the body of an animal, bird, insect, tiger, lion, elephant or different forms other than his own human or a form of the Gods. In this way when a Maha Siddha can do everything with his capacity, he can behave like Lord Shiva. He also can be always Nirlipta (calm and composed) with no particular interest like Lord Shiva. The methods to obtain Siddhi
Those yogis who win over the mind and prana, who are stabilized in Dharana, Dhyana and Samadhi Sthiti and are extremely devoted alone can obtain these Siddhis. The details of different types of Siddhis and how they can be obtained is explained below. There are many Siddhis which are mentioned by Shiva Bhagavan. Among them 18 Siddhis are the important ones. Anima, Laghima, Mahima, Prapti, Prakamya, Eshitwa, Vashitwa and Kamavasaditwa Siddhi are the eight main great Siddhis. These are obtained by the yogis who are extremely devoted to Bhagavan. There are ten other Siddhis. These are obtained through Dharana when the yogis are in the most Sattvic Sthiti. With the help of Anima Siddhi the yogi can become very subtle from subtle. Through Laghima Siddhi he can become as light as air and move around with high speed. He gets the capacity to do his activities faster. With Mahima Siddhi, he becomes a Mahatma (Great Soul) and respected by others. With Prapti 273
Siddhi, he obtains the power to get Aprapya Vastu (the most difficult things) achieved. With Prakamya Siddhi, the all pervading quality is obtained. With Eshitwa Siddhi, he gets the power equal to Lord Eshwara. With Vashitwa Siddhi the yogi gets the capacity to control all living beings. He behaves according to his wishes and likes. This Vashitwa Siddhi is the seventh Siddhi. Having a capacity to go to any place around the universe according to one’s own wish is known as Kamavasaditwa Siddhi which is the eighth siddhi. The energy of yoga in the yogis is the reason for obtaining these siddhis. The Ashta Vidha Maha Siddhis (treasure of eight great siddhis) is known as Eshwaratwa. The energy of yoga is the reason for Yoga Siddhi. Anima, Mahima and Laghima are Shareeraka Sidhhis (physical siddhis). The fourth one Prapti is a Indriya Siddhi (sensory siddhi). Prakamya siddhi is knowing at will those things which were listened or seen. Eshatwa siddhi, the sixth one, is for igniting his energy into others. Not getting influenced by the trigunas, which means enjoying all the comforts (but not indulging) is the seventh siddhi called Vasitwa. Fulfilling all the desires is called Kamavasaditwa Siddhi. These Ashta Maha Siddhis are obtained by the sadhak after he gets Eshwaratwa. Dharana, Dhyana, Samadhi Sthiti and Samyama Sthiti develop through sustained Sattva Guna. Through these Sthitis, the ten types of siddhis are obtained. The first siddhi is Urmitwa 274
meaning not having hunger, thirst, passion, sadness, birth and death. This state is winning over the nature of the physical body. The second one is Manojava Siddhi. This means travelling with the speed of the mind. The third siddhi is Doorasravanam (Distance Listening). The fourth siddhi is Dooradarshanam (visualizing from a distance). The fifth is Kamroopa Siddhi. This is taking any desired form. The sixth is Parakaya Pravesha. This means entering into another body. The seventh is Swachanda Mriti meaning dying at the desired time and having energy to play with Devatas (angels). The eighth siddhi is Sankalpa Phala Siddhi. This means getting the desires fulfilled as soon as the sankalpa is taken. The ninth is Apratihatha Agna Siddhi. This means that in the Brahmanda, the command of the Yogi has to be followed. The tenth siddhi is Anavarodhagati Siddhi. This means going to places without any obstruction. These are called Dasa Vidha Siddhis (ten types of siddhis). There are five other siddhis which are not included in the above mentioned Ashta Dasa (eighteen) Maha Siddhis. Trikalagnata Siddhi which reveals the knowledge of the past, present and future is the first of these five siddhis. Nirdwandata Siddhi which is not succumbing to cold and hot, happiness and unhappiness, and love and hate etc. is the second one. Parachitta Abhignata which means knowing the thoughts in another’s mind is the third siddhi. The other two siddhis are controlling, sustaining and holding the fire, sun, water and other energies, and not
succumbing or getting defeated by anyone. These five siddhis can be obtained by Dharana method which is mentioned here. The yogi who concentrates his mind and does Dharana on the subtle elements like sound, touch, form etc., obtains Anima Siddhi. When the yogi concentrates his mind on the physical five elements (earth, sky, light, water and air) and subtle five elements (sound, touch, form, taste and smell) through Dharana, Dhyana, Samadhi and Samyama, he obtains Mahima Siddhi. In the Sthoola Pancha Bhootas (physical five elements) Paramatma’s (Supreme soul) presence in the Paramanu (atom) is fixed in the mind of the Yogi. He then obtains Laghima Siddhi. Due to this siddhi, the yogi gets very subtle sthiti. The sattvic form of Paramatma is fixed in the mind firmly. Then, the yogi gets the capacity to control his senses. His senses obtain divinity. This is known as Prapti Maha Siddhi. The yogi who fixes his mind on the form of Sutratma (the thread of life anchored in the heart) Brahman, obtains Avyakta Brahman Lord Narayana’s greatest Prakamya Siddhi. Lord Vishnu, the Lord of time is the commander of the Maya of trigunas. The yogi through great control has fixed his Chitta on Lord Narayana and obtains Eshitwa Siddhi. As he obtains this siddhi, the yogi gets command over all the living beings and the bodies of every life. With Ahetuka Karuna (unconditional compassion) when the yogi fixes his mind on Lord Narayana 276
and does Sadhana like God without the feeling of doership, he obtains Vashitwa Siddhi. In this manner, as the yogi fixes himself in Dharana, Dhyana and Samadhi with Samyamana (calmness) on Sat-Chit-Anand Brahman (God) he would obtain Prakamya Siddhi. With this, all the desires totally get fulfilled. Desires could be totally removed. The yogi, who fixes his mind on the pure, righteous and glowing complete/full form of Bhagavan, gets redeemed of birth, death, hunger, thirst, sorrow, passion, physical beauty or other bodily attachments and gets pure. The yogi who fixes his mind firmly on Paramatma, in the form of prana which is in the Sushumna Nala (pipe) in the subtle inner sky and listens to the anahat nada, gets the siddhi of Doorasravana. By fixing the mind in the Antar Akasha (inner sky) he can listen and understand the various languages of the beings. The eyes are connected to Sun God and the form of the eyes of Sun God have a relationship with the world of cows. At the doorway of the Sushumna and Brahma Nadi, the merged relationship is visualized as the form of Surya by the Siddha Yogi through Dharana. Such yogi gets the capability of Dooradarshana and with this power he can see every subtle thing in the universe with his divine vision. When the yogi stabilizes body and holds prana (breath) in the Hridaya Kamala (heart region) in Sushumna Nadi, he obtains “Manojaya” Siddhi. With the help of this siddhi wherever his 277
mind reaches, the yogi’s body also reaches there. The yogi who can do Samyamana (stabilizes) on the different forms of Bhagavan with his Yoga Sadhana can also take any form of his choice. When the yogi wants to do Parakaya Pravesha, he brings his mind and prana into the agna chakra from the path of Sushumna, through Samyamana Shakti and enters the second body holding firmly on to his soul, bringing out his subtle body with prana like a bee. When the yogi through Moola Bandha wants to leave his physical body, he takes Maha Bandha, and he brings his mind and prana in Sushumna nadi westwards from Mooladhara to Brahmarandhra. He leaves out the five physical elements and merges in the Brahman. The meaning is that he breaks out through Sahasrara and merges into Para Brahman. When the yogi wants to play in the wonderlands of angels, he does sadhana with pure Sattvic feelings. Then the women folk of devatas come down with an aeroplane, as a mark of respect. The yogi mahatma (greatest yogi) who fixes his mind firmly on the true image of Bhagavan and always meditates on Him would fructify all his sankalpas at once through his Sthira Buddhi (Firm Intellect). Whichever yogi obtains Eshwara Tatwa (the treasure of Lord Eshwara) with his power of Tapa, his command is treated as the command of Eshwara and no one in this universe can set it aside. The yogi who with his yoga shakti (energy of practice) 278
submits to Shuddha Tatwa and obtains Dharana, Dhyana and Samadhi, such devoted yogi becomes certainly Trikaladarshi (sees past, present and future) with his natural sharpness of intellect. With that power he gets the knowledge of birth and death, and also past, present and future. The yogi whose yoga siddhi is fructified with practice, is blessed by Bhagavan through body, senses, mind and prana, and obtains divinity. His body would not perish through physical elements like fire. There is no doubt that the sages who always propitiate Bhagavan through Yoga Sadhana would be blessed with the entire lot of Siddhis like Dharana, Dhyana, Samadhi and Samyamana. These siddhis are meant to be obstacles and stoppages for the yogi to whom the mind is firmly fixed on Bhagavan through the best of best practices like Yoga Sadhana. All the Kalpita Siddhis mentioned here automatically and naturally are obtained by the sadhak. However, the final aim of divine knowledge is to get liberated. These siddhis are only signals of obtaining Brahma Gnana. If the yogi shows interest in these siddhis, they would cause pain to him. This is the reason that siddhis are mentioned as obstacles. -o0o-
Chapter 16 Ashtanga Yoga
This yoga has been praised by Lord Eshwara. By practising this Ashtanga yoga sickness, sadness, helplessness and unhappiness get destroyed and great joy is obtained. This yoga redeems one from the cycle of births and deaths and grants liberation. There are eight parts in this yoga namely yama, niyama, asana, pranayama, pratyahara, dharana, dhyana and samadhi. This destroys the Tritaapas (three miseries) known as Adhi Bhoutik, Adhi Daivik and Adhyatmik. Ten types of Yama
Ahimsa, Satya, Asteya, Brahmacharya, Daya, Arjava, Kshama, Dhruti, Mitahara and Soucha are the ten types of yama. A. Ahimsa: According to the great sages, not inflicting sadness on any living being by word, mind or deed and not killing under any circumstances is said to be Ahimsa. Just like human beings, the other living beings also have love for their bodies. According to their karma, they submit to the law of Lord Eshwara and live. Not allowing them to go through their Karma is obstructing the law of Lord Eshwara. B. Satya: In this world, all the things that we see and do not see are within Lord Eshwara. So whatever we obtain comes to us through Satya only. Paramatma who is the form of Satya can be obtained by the yogi who follows 280
Satya, speaks Satya which is good to all and attends to the welfare of everyone. This is because within themselves the yogis who are sinless visualize the personified Satya as Atma which shines very brilliantly. That Atma Darshan (visualizing of the soul) is possible only through the Tapa done with Brahmacharya (continence) and real knowledge. With word, deed and mind, when we do not act fake under any circumstances, that is said to be Satya. There is no Tapa better than Satya. So Satya has to be followed. C. Asteya (Non-stealing): Stealing and snatching of other’s things, money with force and robbery are unlawful acts. Right from a strand of grass to gold, silver, diamonds, pearls, jewelry, whichever it is, if they do not belong to us and we think of possessing other’s belongings by word, mind and deed in an unjustified way, it is not good. Gnanis have mentioned that giving up such acts of robbery is Asteya. D. Brahmacharya (Continence): In this practice of Brahmacharya, there are two types. One is Naistika, and the second is Upakurvana. It was customary with sages and saints in ancient days that after education when the Brahmachari (bachelor) turns into a householder he was referred to as Upakurvana. Those who do not become householders all through their life were referred to as Naistika Brahmacharis. Brahmacharya would continue 281
until the end of their life. The saints and sages used to give up eight types of sexual acts with mind, word and deed till the end of their life. This is called Brahmacharya. The eight types of sexual acts are remembering and meditating on a woman’s form with romantic view, praising a woman, looking at her with provocation, having romantic conversations with the ladies, wanting to meet a woman alone and having sex. Those who are above these qualities are known as Brahmacharis. Under any circumstances, the sages, the saints and the Brahmacharis not having any association with women is known as Brahmacharya. The householder having sexual relationship with his wife for the sake of offspring is mentioned as Brahmacharya. E. Daya and Arjava: Compassion towards the downtrodden and having the same feeling towards all other beings with word, deed and mind, and loving everyone is known as Daya. Having gentle feelings not only towards his own children, kith and kin, but also towards his enemies is known as Arjava. Having equal mindedness and behaving with equanimity in Pravrutti (overcoming obstacles in this material world) and Nivrutti (crossing into the spiritual world skillfully) is called Arjava. F. Kshama: Though the yogi is very strong, he would not punish but forgive others who cause harm. When he has patience in the dualities of the world like respect and 282
rejection, reward and shame, like and dislike, it is called Kshama. This means that even if the enemy causes hardships, not feeling hurt in his mind, word and deed is known as Kshama. G. Dhairya: According to the Vedas, without knowledge there is neither peace nor liberation in this world. This dictate of the Vedas should be followed and not set aside by the sadhak even if he has to face thousands of dangers or difficulties. This is known as Dhairya (courage). When one loses money or a family member or when he gains back riches, if he remains in equanimity in his mind, then that can be termed as courage. H. Mitahara (Control over food): If food is not taken in a regulated way, though the sadhak does Yoga Sadhana, he may be a victim of sickness and would not get Siddhi. So it is very essential for sadhaks to have regulated food habits. If the sadhak does not follow Brahmacharya and food regulations, he would not get Yoga Siddhi even though he possesses Gnana and does Dhyana, Yoga, Japa and Tapa. Therefore, all the Yoga Shastras and Vedic Shastras which reveal prosperous ways and means mention that sadhaks have to take a lot of care in food habits and sexual life. Some people have the opinion that if one consumes less food, the body becomes thin and useless. This is a myth. 283
Those people who consume a lot of food would not live their life span. It is true that the people who eat less food are fewer in number than those who die of overeating. Ignorant people think that all comforts are only in food and sex. However, the truth is the reverse that these two things cause terrible troubles in life. People can enjoy everything in this world. However, there is a limit for every enjoyment. If done within limits, enjoyments bring strength to the body, mind and prana, and gives energy to the senses. Through them, energy, strength, meaningfulness and ultimate siddhi can be obtained. Man has four types of Purusharthas. However, man does not know what type of food to be consumed for the physical body. He does not follow the rules and regulations. Their body, mind, prana and senses would have lost control after continuously enjoying those comforts. They would not experience the real happiness of the said enjoyment. The person who has the sickness of indigestion cannot enjoy good food. The person who has excessive sexual contacts gets weaker because of the same thing. Just like these, excessive comforts cannot be enjoyed. Those comforts start taking over the person, become addictive and cause damage. Leaving the Paramartha aside, these people would become 284
incapable of even a normal life. So, those who want development should necessarily have regularized food intake and go through Brahmacharya. Many people are of the opinion that if one eats less, one would die soon. When one eats more and the physical body grows, the subtle body becomes weaker. The wrestlers cannot do Dhyana and Dharana. If one grows his physical body unnaturally without practicing Yoga, his subtle body becomes weak. His intellect also becomes weak. So the mind cannot be sensitive and grasp things. Instead of concentrating his mind, the one who eats more gets sleep. With growing Tamo Guna his mind loses sensitivity. When one takes regulated diet, his subtle body is strong though his body seems weak. So he can concentrate his mind according to his choice. With less food the nerves of the physical body get cleansed. With that the Rajo and Tamo gunas decrease or perish and Sattva Guna increases. Enthusiasm in the mind and energy in the body will be felt. Kapha, Vata and Pittha Doshas would be in equal state since bone marrow and fat content are in proportionate amount in the body. As a result of this, the digestive organs, kidneys, urine bladder and associated activities of organs get regulated and promote long life. The life span, the intellect and the sharpness also increase. They 285
need not have to visit doctors. Whatever small amount of food they consume, it gets properly digested, turns into nectar and gives stamina to the body and mind. The food has to be clean, good and light with juicy things like milk and curd. While eating, half of the stomach should only be filled. Half of the stomach should be with food, one fourth should be for water, and the remaining one fourth should be for air circulation. Only this is known as Mitahara (regulated meal). The sages and saints who are always in the devotional service of Lord Eshwara should have eight Kabalas (gulps) of food. The Vanaprastas (old aged people who live a retired life in secluded places) and the people who do Tapa should have 16 gulps of food. The householder can have 32 gulps of food. The students and the Brahmacharis can eat according to their choice. This sort of limited meal is called regulated meal. If they do not follow this pattern, atleast they should take less food than what they are consuming now. I. Shoucha (Cleanliness): This is of two types – Inner and Outer. With mud and water, if the body is cleansed, it is outer cleanliness. Inner cleanliness is having Spiritual Knowledge, doing righteous acts, having no dualities of love and hate, and trying to be pure in the heart.
Ten Angas (Parts) in Niyama
According to the sages and saints who had a deep knowledge of Yoga Shastras, there are ten wings of Niyama. They are Tapa, Santosha, Dana, Havan, Vishwasa (Firm Belief) in Shastras, Eshwara Poojana, Shastra Vakya Sravana (Listening to the Vedic Texts), Lajja (Shyness), Japa and Buddhimatatwa (Using the Intellect the right way). A. Tapa: In the Shastras, Tapa is of different types through physical body, word and mind. The Bhagavad Gita mentions that according to their merit, one can follow Krucha, Chandrayana or Prajapatya methods and do penance. Without desires dedicating the mind to Lord Eshwara, if these practices are done, then the mind, prana and body would get cleansed faster. So the saints and sages have declared that disciplining the body through fasting, Japa, Tapa and Vrata is penance. With penance, human beings become Gods. In the beginning of creation even Gods did Tapa and obtained the benefit of Eshwaratwa. Lord Brahma, Lord Vishnu and Lord MahEshwara obtained Eshwaratwa only through Tapa. The command of an Ajeya (one who wins over everyone) cannot be set aside. This is possible only through Tapa. No one can disobey Tapa. In the universe, the only method for liberation is Tapa. Without Tapa, 287
nobody can achieve life’s supreme goal in this world. Gnana, Dhyana and Bhakti Yoga does not fructify without Tapa. Tapa alone helps to win the whole universe. There is no activity or work that cannot be achieved by Tapa. In Yoga Shastras, there is no greater tapa than that of pranayama. So Yoga Sadhana is said to be the greatest tapa. B. Santosha (Happiness) or Astikya (Having Faith in God): According to the Prarabdha Karma, we should be happy and satisfied with whatever experiences we go through daily. The one who does not plan for great comforts up to Brahmaloka, whose mind does not oppose to worldly things and who ever is happy without indulging into things is the happy one. In every situation, always having a peaceful mind is happiness. Having a firm belief in the Vedas, Upanishads, Smriti and Darshana Shastras about the dictates of righteousness and wrong doings is known as Astikya. Having firm faith on Lord Eshwara who has all the powers is known as Astikya. C. Dana (Charity/Donation): Whatever big or small amounts earned in the right way and is given away to suitable persons is called Dana. This is the prime duty of everybody. Dana is giving food, clothing, money or grains and helping whoever is in a lesser position than us. Not giving importance to country, time, suitability clauses, if one donates without any desire with a pure 288
mind, then that dana gives most auspicious results. Those rich people who cannot do tapa mentally or physically take dana as the only route to redeem themselves from sins. Those people who are tied down with maya get redeemed of sin as they do dana. The one who receives dana also receives sins from the donor, as he is in the worst condition. The one who gives dana donates sins also along with dana and gets sanctified. The unlucky receivers of dana accept dana and get monetary benefit through that. Shastras have praised the glory of Dana. Without expecting any return when charity is done, it takes the donor to higher levels. Generally the word is used when it is a help done to others. In Seva, without expecting any return the benefit is given to others. The duty done towards the cows, children, aged people, the saints, those from devout families, parents and Gurus (teachers) is mentioned as Seva. This is because even here one does not expect any return for the Seva done. However, to serve them is our duty. The blessing of these people brings prosperity to us. D. Eshwara Poojan and Siddhantha Shravana (Listening and reading of Vedic Texts): With mind, word and deed, praising, doing pooja, remembering and having unshaken devotion on Lord Eshwara is known as 289
Eshwara Poojan. With pleasant mindset and devotion, praying to Sri Maha Vishnu, Maheshwara, Shakti and other deities of choice, and serving parents and teachers with respect is said to be Eshwara Poojan. Reading and reciting Vedas, Satarudhra, Gayatri and Pranava Mantra gives human beings Sattva Guna. With that Gnana can be obtained. This is called Swadhyaya. Vedas, Upanishads, Darshan Shastras, Vedanta books and Dharma Shastras are read and listened. This is called Siddhantha Shravana. E. Lajja and Buddhimatatwa: In the worldly matters, certain acts/issues are mentioned as bad deeds. If one is shy to perform them, that is known as Lajja. To remain naked, to joke without a purpose, to heckle at old people and not to respect them, to make fun of others are the issues that are prohibited in the world by the Vedas. If some one does such acts, it is known as acts of Lajja. Doing any work after a lot of thought, doing the Vihita Karmas (regular duties), not performing the Nishiddha Karmas (prohibited duties), and having faith in the duties which definitely have to be done is called Buddhimatatwa. F. Japa: According to the Shastras, reciting and remembering the mantra which is given by the Guru in a regulated manner is known as Japa. This japa is essential in all the types of Upasana (praying). This 290
means japa has to be done very methodically. Japa is of three types – Vachika, Upanshu and Manasa. The Vachika Japa is constantly remembering and meditating through Kalpasutra, Veda, Vedanta Darshana, Dharma Shastras and epics (These are spiritual sacred texts like Ramayana and Mahabharata which are often read). Moving one’s own tongue and lips and not listening to any other sounds is known as Upanshu Japa. This is said to be a thousand times better than Vachika Japa. Without moving the tongue and lips, when the mantra is uttered within the mind, it is called Manasa pooja. Manasa Japa is a thousand times better than Upanshu Japa. G. Havan: In Yoga Sadhana, external instruments are not needed. The yogis offer Samskaras through Sadhana to the Brahmagni of the Yagna. The worldly matters are put into the Havan. Through this the fire of knowledge lights up. The ghee of “Prana” is the offering given by the sadhak to that fire. Through pranayama the sadhak himself becomes Swaha (the offering) into the Yogagni (fire of yoga). Those who cannot perform the yagnas mentioned in the Yoga Shastras have to perform the yagnas mentioned in the Dharma Shastras daily. These are known as the Panchagni Yagnas which need to be performed physically. The Shastras have mentioned that the householder who does not perform Pancha Yagnas 291
connected to ancestors and Gods and eats food is supposed to have eaten sins. So according to the dictates of the Shastras, the sadhaks have to perform the pancha yagnas specified for the householder and then take food. In Yoga Darshana, the glory of Yama and Niyama is very well described. The result of the sadhana of each part is given as visual commentary. By following them, the body, mind and prana obtain unusual and wonderful energy. The six other Angas (parts) like asana, pranayama, pratyahara, dharana, dhyana and Samadhi sthiti which are obtained through sadhana come naturally to the sadhak. So the sadhaks who do not follow yama and niyama regularly do not obtain Samadhi sthiti (fructification of yoga). This is very clearly mentioned in the Shastras. Asanas
The third part of yoga is Asanas. There are a variety of asanas just as many as living beings. There are many living beings. So asanas are also many in number. We cannot even imagine them. This is known only to Parameshwara. Every living being takes up a suitable asana, sits, lies down, sleeps and takes rest in that. So we can assume that each person’s sitting posture is his asana. Living beings sit in Asana and give rest to their body, mind and prana. After a person runs here and there for his livelihood, he 292
becomes tired and sits or sleeps in an asana. He gets comfort in that posture. That posture which gives him comfort is said to be asana. Eighty four lakhs of asanas are mentioned by Shiva Paramatma. Sixteen thousand among these eighty four lakh asanas have a special mention. These can reduce sickness. After Kundalini energy gets activated, each sadhak would gain a grip of certain asanas naturally which are needed particularly for him. To give the details of all these asanas is not at all possible and above the human intellect for any person. With the grace of Parameshwara, for the welfare of humanity from eighty four lakh of asanas, sixteen thousand have been chosen as most important. Further, they have been reduced to one thousand six hundred and then chosen only eighty four asanas among them. For those who cannot do these asanas thirty two asanas are mentioned to remove sickness, and increase knowledge and comfort. They are listed as Siddhasana, Padmasana, Bhadrasana, Vajrasana, Swastikasana, Simhasana, Gomukhasana, Veerasana, Gorakshasana, Paschimottanasana, Utkatasana, Sankatasana, Mayurasana, Kukkutasana, Koormasana, Utsana Koormasana, Ustana Mandookasana, Vrikshasana, Mandookasana, Garudasana, Urushasana, Shalabasana, Makarasana, Urtasana, Bhujangasana, Yogasana etc. For those who cannot practice these, four main asanas are listed as Siddhasana, Padmasana, Swastikasana and Ugrasana. These asanas are to be practiced certainly.
To awaken the Kundalini energy and enter it into the pathway of Sushumna Nadi along with these asanas, some bandhas are followed. They are Mahamudra, Mahabandha, Udyana Bandha, Jalandhara Bandha and Moola Bandha. Along with them, four types of pranayama are to be practiced. Certain kriyas like Neti, Douti, Vasti, Nouli and Trataka are to be practiced. Certain mudras like Khechari, Shambhavi and Shakti Chalana mudras of Hatha Yoga have to be practiced to awaken the energy of Kundalini and bring it to Brahmarandhra. With the practice of these things, Kundalini gets awakened faster and it synchronizes the body, mind and prana. Samadhi Sthiti unites the Jeeva (human) with the Brahman (transcendent). Through various asanas, bandhas, mudras, kriyas and pranayama, the Kundalini Shakti gets awakened and the prana merges into the Soonyakash of Brahmarandhra. Then, Sadhana gets into Samadhi Sthiti. Through this the sadhak’s accumulated results of sins and fortunes of billions of previous births get redeemed. The moha and bandha (attachments and obstructions) which result in taking another birth get destroyed and the sadhak becomes Jeevan Mukta (free during this very life and established in the bliss of consciousness). The spiritual benefits of Yoga Sadhana are mentioned above. However, there are physical and material benefits that occur through Yoga Sadhana. Through some of the asanas the digestive, intestine and kidney problems get solved. When these organs do not function properly diseases start appearing. 294
To remove doshas of each organ, a particular asana, mudra, bandha, kriya and pranayama are essential. One has to learn them from a capable Guru. Then stomach pain, lung problems, sickness connected with Vata and other diseases like Grahani, Gulma, Bhagandhara, Meha and Prameha also vanish. Many of the asanas, bandhas, mudras and pranayamas heal nervous disorders which cause psychiatric problems and sicknesses caused by hormonal imbalances. When the practice of asana, bandha, mudra and pranayama are done regularly, the fructification of yoga is achieved faster. However, it is a must that these things are learned strictly under the guidance of a respectable Guru who has perfected the art of Yoga Sadhana and achieved Prana Jaya. Then alone the above mentioned three benefits i.e. physical, mental and spiritual are derived. If one learns these techniques from an unqualified Guru who does not know the path of yoga and the rules of asanas, the damages would be very high. Just as a patient who takes treatment from an unqualified and fake doctor would not only get out of present problem but also gets into a critical condition, the sadhak who tries to learn yoga from an inexperienced Guru who does not know Yoga Shastra and has not achieved Prana Jaya would also get into various problems. There is another problem. Few of the sadhaks just read some books of Yoga Shastra and learn it from inexperienced Gurus who teach Kriyas, Asanas and Pranayama in an irregular way. Such people cannot diagnose the sickness 295
and they themselves become sick. Such sickness cannot be treated even with medication. Many people listen to the great benefits of the practice of yoga, read text books of Yoga Sadhana and get dressed up like Yoga Gurus. They take upadesha of Yoga Sadhana from an inexperienced Guru and start practicing asana, pranayama, neti, douti, vasti and other kriyas. With this, in a few days, all the gases in the body start reacting. With hormonal imbalance the diseases of vata, pitta and kapha take over the body. As a result of this, hunger decreases. Indigestion and constipation start. Because of these sicknesses of digestive organs, piles, fistula, urinary problems and diabetes also surface. People suffer with hiccups and blood pressure (with ear pain, and cough with headaches) also which we often get to see. Pranayama
The fourth part mentioned in the yoga shastras is pranayama. In the Yoga Shastras, the only way to achieve yoga siddhi is pranayama. The wealth one gets through yoga can be obtained only through pranayama. All the paths that are mentioned have their reference starting with pranayama. All the paths stop at Prana Nirodha (holding the breath) in Samadhi Sthiti. Pranayama is mentioned in all the texts of yoga as the instrument which controls the mind. There is no text of yoga that has not mentioned pranayama. Pranayama is done while conducting pooja, mantra, japa, tapa and all other rituals of a 296
religious and spiritual nature. Without pranayama the mind does not get stability. So, in all the sadhanas there is a need to do pranayama first. The air in our body is called prana. Holding of that prana inside our body is called as pranayama. Shastras have mentioned three types of pranayama – Rechak, Poorak and Kumbhak. Breathing out is Rechak, breathing in is Poorak and holding the breath inside is called Kumbhak. Many types of pranayama are mentioned in the Yoga Shastras. Those details are available in Shiva Samhita, Gheranda Samhita, Yagnavalkya Samhita, Hatha Yoga Pradeepika and other Upanishads of Yoga. In these texts, asanas, pranayama, bandhas, mudras, nadi shodana (cleansing breath) and kriyas like neti, douti, vasti, nouli, trataka and other kriyas are dealt in detail. Through pranayama, divine qualities like Shanti, Prashanti, Deepti and Nirmaltwa are obtained. Shanti: Redemption from the sins which come suddenly in the present. Prashanti: Destruction of Tamo Guna externally and internally. Deepti: Darshan (a chance to visualize) of planets like sun, moon and other planets. Darshan of saints and sages who lived in the past, are there in the present, and will come in the future. Also, darshan of Tatwagnanis is expected. 297
Nirmaltwa: Mind getting settled in deep meditation and feeling at peace with the Self. Such divine things happen to the sadhak only through pranayama. Pratyahara
The fifth part of yoga is Pratyahara. Generally the senses crave for physical comforts. Even the mind follows these comforts along with the senses. Stopping all these forcibly is known as pratyahara. Whatever is seen externally in the world is thought as the form of Brahman and stopping the senses from not experiencing those things is known as pratyahara. Dharana
The sixth part of the Ashtangas is Dharana. The sadhak who has mastered yama, niyama, asana and pranayama gets his mind into his soul firmly. This condition is mentioned as Dharana by the sages. In Yoga Shastras, there are various ways mentioned about Dharana. However, doing dharana on Pancha Maha Bhootas is the main thing. All the types of dharanas and the benefits from them are discussed in detail in the fifteenth chapter of this book. Dhyana
The seventh part of yoga is Dhyana. There is a lot of discussion in Yoga Shastras about the various types of Dhyana. Sakara or Nirakara Dhyana can be done by the sadhak according to his 298
own wish. On whichever Dhyeya (goal or form) he gets concentration and bliss, that becomes dhyana. When the mind gets fixed on a particular dhyeya, his orientation towards that form is firm, he feels the bliss and leaves all other things aside, that is called dhyana. The other things which are all referred as dhyana are not dhyanas. When the mind is nirvishaya (thoughtless) it is called dhyana. Because of the happiness of dhyana, great comfort and liberation are obtained. Only through dhyana, liberation is obtained. Because of liberation, great comfort is felt. With comfort, happiness increases. Ananda (happiness) is Brahmaswaroopa (the form of Brahman). Samadhi
The synonyms of Samadhi are Raja Yoga, Unmani, Manonmani, Amaratwa, Layatwa, Soonyasoonya, Amanaska, Advaita, Niralamba, Niranjana, Jeevan Mukta, Sahajavastha and Tureeyavastha. In Yoga Shastra, the eighth part is Samadhi Sthiti. This has been described in various ways. Savikalpa Samadhi, Nirvikalpa Samadhi, Sabeeja Samadhi, Nirbeeja Samadhi, Sampragnata Yoga and Asampragnata Yoga etc. are the states of Samadhi. In Yoga Shastra the last and final knowledge the sadhak obtains is called as Samadhi Sthiti. Once the yogi obtains Samadhi Sthiti, then it means all the sadhanas are completed. Just as salt diluted in the water changes the water, the mind when associated with Atmatatwa changes the form of the Atma. This 299
is described as Samadhi. When the breathing stops then the mind also becomes Niruddha (still). The prana gets merged into Brahmarandhra which is at the end of the Sushumna Nadi. When Jeevatma merges into Paramatma all the sankalpas get destroyed. This sthiti is known as Samadhi Sthiti. Death cannot do any harm to the Yogi who obtained Samadhi Sthiti. He would not have any Karma Bandhas (worldly attachments). He would not be under anybody’s control. The sadhak who attained Samadhi Sthiti would not have the knowledge of the senses like sound, touch, form, taste and smell. He only knows about his Atma. In that state, his Chitta would not be awakened or sleepy. He would not be remembering or forgetting. He certainly would be liberated. When the yogi reaches Samadhi Sthiti, he does not have heat or cold, sadness or happiness, and shame or fame. The yogi who is awake but simultaneously in the state of sleep, and in whom the kriyas of breathing do not take place, he is certainly liberated. No weapon can kill the yogi who is in Samadhi Sthiti. No human being can have a control over him. No mantra or tantra can make him obey. He would be in swaswaroopa (his own form). With the help of Samadhi Sthiti his body would attain divinity. He is not subservient to anyone. Very few people who attained the state of Gnana and Siddhi through the Grace of the Guru alone know about Rajayoga Samadhi. The moment the grace of the Guru is obtained, siddhi 300
is attained at once. Later the sthiti (state) also is obtained. Later Gnana is attained. As soon as Gnana dawns, liberation is obtained. Without the Grace of the Guru, it is difficult to renounce worldly matters. To attain Samadhi Sthiti without the Grace of the Guru is also very difficult. All these things are obtained only through the Grace of the Guru. The benefits of the Sadhana of Ashtanga Yoga are given below: Through Asanas, sicknesses perish. With pranayama, sins are washed off. Through pratyahara, the mental distortions of the yogi are removed. Courage is obtained because of Dharana. Meditation gives wonderful internal perfection. Through Samadhi Sthiti, the yogi can renounce good or bad connected with any karma (action) and attain liberation. In Yoga Shastra, the benefits of the practice of each part of Ashtanga Yoga are mentioned. If twelve hours of practice of asanas is done, the result of one hour of kumbhak pranayama can be got. Twelve hours of practice of kumbhak pranayama can be derived from the results of practicing pratyahara for one hour. In the same way, the result of twelve hours of practice of pratyahara can be obtained in one hour of dhyana. The benefit of twelve hours of dhyana is equivalent to that of one hour of Samadhi. When Samadhi Sthiti is attained, then the darshan of brilliant light of Parameshwara is seen. Because of this darshan all the attachments and obstructions fall off and the sadhak is redeemed of the cycle of births and deaths. 301
The Description of all the Nadis (nerves) in the Body
In our body, just above the genitals and below the navel region there is a kanda (area which caves inward) in the shape of an egg of a bird. Seventy two thousand nadis start from there. Mainly this description is about these nadis. Among them ten types of nadis are Ida, Pingala, Sushumna, Gandhari, Hastijihwa, Poosha, Yashaswini, Alambusa, Kuhoo and Shankhini. In our left nostril there is the Ida Nadi and in our right nostril there is the Pingala Nadi. Between these two nadis there is the Sushumna Nadi. In the right ear the Poosha Nadi is situated and in the left Yashaswini is there. Alambusa is there in the mouth and Kuhoo is stationary at the genitals. At the anus it is the Shankhini nadi. The ten nadis have taken shelter in the Nava Dwaras (nine entries of our body). Among these ten nadis, Ida, Pingala and Sushumna are there in the pathway of Prana. Through these nadis the energy of Prana always keeps flowing. These three nadis are the chief nadis among the ten nadis. Among these three nadis, Sushumna is the most important one. The sadhak gets liberated only through Sushumna nadi. The moon is the presiding deity for Ida nadi, the sun for the Pingala nadi and the Fire God for the Sushumna nadi. The Ten names of Prana and its regions
There are ten Prana Vayus (vital forces). They are known as Prana, Apana, Samana, Vyana, Udana, Naga, Koorma, Krukara, 302
Devadatta and Dhananjaya. Prana is in the heart region. Apana is in the anus. Samana is in the navel region. Udana is in the middle of the throat area and Vyana is spread all over the body. The first five are said to be important ones. The rest are auxiliary. The job of Prana is to breathe in and out. The job of Apana is excretion. The job of Samana is creating digestive enzymes. The job of Udana is to send the food below the throat. The job of Vyana is to circulate the energy of the food which we consumed to the whole body so that we are fit. The Naga allows the activity of burping. The activity of Koorma is flickering of the eyelids. The activity of the Krukara is sneezing. Devadatta gives us the power of yawning. Even after the physical body dies Dhananjaya Vayu does not leave the body. In this way the ten vayus (vital forces) are present in our body and do their respective activities. The Guna Karmas (activities based on the characteristics) of Pancha Bhootas
Earth, water, fire, air and sky are the Pancha Bhootas. The bones, flesh, skin, nails and hair of the human body are associated to the earth. The semen, the reproductive tissues, bone marrow and nerve tissue, urine and waste product/excreta are associated to water. Sleep, hunger, thirst, tiredness and laziness are associated to air. Kama (desire), Krodha (anger), Lobha (miserliness), Moha (attachment) and Lajja (shyness) are associated to the sky. When Brahma Gnana is obtained, these things get to be known. 303
Atma Tatwa, Vidya Tatwa and Shiva Tatwa
This physical body is built upon mother’s rajas (blood) and father’s veerya (semen). With the energy of Atma, it does all the activities. From patala (which is beneath the earth) to swarga (which is above the earth) all the bodies which are present have one atma. Knowing about this is called Atma Tatwa. The knowledge of Kundalini Shakti which is in mooladhara is obtained by the sadhak with the Grace of the Satguru. This energy has the capacity to bestow liberation. Knowing about this is called Vidya Tatwa. In Sahasrara there is a thousand petalled Lotus in Amrit Sagar (the sea of nectar). The tatwa which stabilizes in the middle of that Lotus is called Shiva Tatwa. Apara Vidya
The knowledge of the four Vedas along with the Shadangas (six parts) is known as Apara Vidya. Para Vidya
Proposing of Tatasta Lakshana (the neutral characteristic) of Brahman’s Urdhwa Amnaya (The Amnayas or doctrines lead one to liberation. He who knows all the Amnayas is Lord Shiva himself. Urdhwa Amnaya is the most exalted doctrine and the Law of all the other doctrines) Maha Vakya (It comes from the mouth of the Guru) is known as Para Vidya.
Reaching the Samadhi Sthiti through Yoga Sadhana is known as Maha Vidya. Parama Vidya
The aim and the goal of Yoga Sadhana are obtaining Brahma Vastu Tatwa. This is called as Parama Vidya. Knowledge, according to Vedanta, is knowing Atma Tatwa, Vidya Tatwa, Brahma Tatwa and Poorna Tatwa. According to tantra, knowledge of Jeeva Tatwa, Vidya Tatwa, Shiva Tatwa and Guru Tatwa is called as Parama Gnana (the Supreme Knowledge). Jeeva Tatwa
The one and only Paramatma Shiva takes the form of Jeeva. To experience this with clarity is known as Jeeva Tatwa. To understand this, the Gnana of Samadhi becomes essential. Prakriti Tatwa
With the maya of unexplainable Brahma (the creator) the whole creation comes into being through Icha Shakti. Understanding the creation and Maya Shakti through Samadhija Pragna (intellectual meditation) in a realistic way is called Prakriti Tatwa. Brahma Tatwa
Experiencing Saguna (with a form) Gnana and Nirguna (formless) Gnana through Samadhija Pragna is called Brahma Tatwa.
The real knowledge of Jeeva, Brahman and Nature is obtained in Samadhi Sthiti. This is known as Poorna Tatwa. Shakti
Shakti is said to be Icha Shakti, Kriya Shakti, Gnana Shakti, Chitta Shakti and Ananda Shakti. These five are associated as follows: Icha Shakti is for the mind, Kriya Shakti is for the prana, Gnana Shakti is for the Buddhi (Intellect), Chitta Shakti is for Mahat Tatwa/Para Buddhi and Ananda Shakti is for nature. Taking the support of consciousness, Maha Maya (Goddess of Nature) plays games. All the above mentioned things happen in the Samadhi Sthiti. Without obtaining Samadhi Sthiti no one can understand this type of knowledge. This is emphasized in the Yoga Shastras. Yoga Chatustaya (Four Types of Yoga)
Four types of yogas are in practice. They are known as Mantra Yoga, Hatha Yoga, Laya Yoga and Raja Yoga. These four yogas combined are mentioned as Maha Yoga. This Maha Yoga is attained automatically through the awakening of Kundalini Shakti. According to the need these four yogas occur. Those who follow Maha Yoga can be classified into four types, according to their mastery as Mridu, Madhyama, Uttama and Atyuttama. Among them the Atyuttama sadhaks have the capacity to swim through the material world. So Mridu sadhaks are to take up Mantra Yoga, Madhyama sadhaks to follow Laya
Yoga, Uttama sadhaks to practice Hatha Yoga and Atyuttama sadhaks are directed to Raja Yoga. Sadhak Chatustaya (Four Types of Sadhak)
The characteristics of Mridu sadhak are mentioned here. He has low level of enthusiasm, is not intelligent, is sick, blames the Guru, is a miser, is sinful, eats more, interacts more with ladies, is not stable, is subservient, talks rudely, does not follow tradition and wastes semen. If this type of sadhak puts in efforts and practices, then he can obtain Yoga Siddhi in twelve years. The Guru has to give Mantra Deeksha to the Mridu sadhak. The one, who has equanimity of mind, is not feverish or slow in his actions and who is forgiving is known as Madhyama sadhak. These types of sadhaks are interested in pious deeds. They talk sweetly. They do all activities with a placid attitude. These sadhaks are eligible for Laya Yoga and their siddhi gets fructified in nine years. The Uttama (the best) sadhak is a determined, independent, high thinking, bold, kind hearted and truthful person. He can forgive others, respect his master and practice yoga regularly. He gets siddhi is six years. The Guru has to give him the preachings of Hatha Yoga clearly. The Atyuttama (most excellent) sadhak is the one who is valorous, enthusiastic, handsome, bold, knowledgeable of Vedic texts, a regular practitioner of Yoga, dispassionate, youthful, mitahara (eats less), a victor of the senses, courageous, capable of doing pious 307
deeds, a donor, determined, clever, independent, forgiving, righteous, does sadhana in solitude, a good conversationist, sincere, peaceful, respects Gurus and Devas, not in attachment with people and has no sickness. He can do all types of Yoga Sadhanas. He would be blessed with siddhi in three years. These sadhaks are eligible for Raja Yoga. Mantra Yoga
Naturally the sadhak undergoes the Japa (chanting) of mantra which is known as Ajapa Gayatri. This cuts off the attachments of the world. When Guropadesa (the mantra is taken from a Guru) is done and the mantra is chanted with Pranayama (breathing in, out and holding) then Samadhi Sthiti is obtained. Then the bandhanas (attachments) of Jeevatma vanish. The prana in its breathing in and out does continuous Japa of two alphabets “Hamsa”. So this prana is in the form of soul in the body. The prana comes out as breath with the sound of “Ha”. It goes in as breath with the sound of “Sa”. In this manner, the jeeva (human being) continuously does the “Hamsa” Japa. This is known as Ajapa Japa. Every one does this Japa twenty one thousand six hundred times. This Ajapa Gayatri gives liberation to the yogis. With the blessings of the Guru, this word “Hamsa” gets reversed and becomes “Soham” as it is recited in the sushumna nadi. This is called mantra yoga. Through mantra yoga Prana Vayu (the breath) runs in the sushumna. At that 308
time from the word Soham the alphabet “Sa” is removed so that “O” remains and from “Ham”, the alphabet “Ha” is removed so that “M” remains. Together it becomes “Om”. This “om” is the pranava which is the root for all the mantras. Everything is obtained through “Om”. The breathing in and out in our body takes normally twelve inches of expansion. When singing, it becomes sixteen inches and while eating it is twenty inches. While walking it is twenty four inches and while sleeping it is thirty inches. While one participates in sex it is thirty six inches and while doing exercise it is longer than this. However, generally when it is more than twelve inches the span of life decreases and when the expansion decreases, the span of life increases. With Ajapa Japa the speed gets reduced and yoga gets fructified. It also increases the span of life. Laya Yoga
One crore twenty five thousand lakh ways have been preached by Lord Shiva to merge the Chitta (mind, with its accumulated impressions in its function as memory). Among all those ways the only one path where the mind merges is Nadanusandhana (getting aligned to the flow of musical sound). In Laya Yoga the best way to establish one self in Samadhi Sthiti is nada (musical sound). According to the episode of Gorakshanatha, the persons who are ignorant, not clever and do not understand Tatwa Gnana should adopt Nadanusandhana as a mode of 309
prayer since it is the best. With nada generally the mind gets enticed/attracted, so the sadhaks have to practice this. In Yoga Shastras, the kriya of Laya Yoga is obtained through Shambhavi Mudra. After sitting in Muktasana, with shambavi mudra keeping the eyes to the sky and the mind within, one should aim at listening to the sound from the right ear which comes from within. With the Tarjani (Index fingers) closing both ears, the sadhak should be calm in his mind and listen to the nada. In the beginning while practicing this, the sadhak may listen to various louder sounds. As the practice increases, the nada begins to be subtler. Sometimes, by concentrating on the subtle sounds nearby and other times on distant sounds, the laya (merging) takes place in the mind. Whichever nada is appeasing, that has to be selected. The sadhak should try to obtain oneness within by immersing the mind into that nada. In Yoga Shastras, the glory of Nada Sravana (listening to the musical sounds) is very well described. Just as the honey bee is interested only in the honey and does not show any interest in the flower, the mind which is attracted to the nada does not get affected by other worldly desires. For the mind which is like an elephant roaming around in the garden of material attractions, nada is the Ankush (whip) which controls it. When the mind is tied down to nada, it leaves other things. Just as the bird cannot fly with broken wings, in the same way the sadhak has to leave all his worries aside and attentively practice the 310
nadanusandhana (aligning himself with the musical sounds). The Anahat sound which does not get involved by other means gets started by itself. The form which has to be visualized has the knowledgeable brilliant consciousness within. This consciousness has a mind within. In that alone, the mind gets dissolved. This is known as Vishnupada (the abode of Vishnu). As long as the nadas get generated, until then the sankalpas of sounds would be there in Antarakasha (within). However, the moment the mind gets linked to nada, the sadhak experiences Nirvikapla Samadhi. Nishabda Parabrahman (the silent, causal aspect of sound) is called as Paramatma (Supreme Being). In the form of nada the Shakti (energy) is heard. All the tatwas merge in that. That is Nirakara (formless) Parameshwara. To get Raja Yoga (which is totally avoiding the worldly distractions) siddhi (fructified), these asanas, bandhas, mudras, pranayama and Laya Yoga have been suggested. So the sadhak who gets the siddhi of Raja Yoga wins over death. Hatha Yoga
Various asanas which destroy sickness, pranayama combined with Poorak, Rechak and Kumbhak, Nadishodan Kriyas and Shat Karma (Six Karmas) like Neti, Vasti and Douti are done in Hatha Yoga. The Soorya Nadi (nerve of the Sun God) with its name “Ha” is associated to prana. Chandra Nadi (nerve of the Moon God) with its name “Sa” is connected to Apana. The combination of Prana and Apana is Pranayama which is called as Hatha Yoga. Through Hatha Yoga the Tamo Guna (lethargy) 311
gets destroyed in the body. Sickness gets destroyed. Through Prana Jaya, Raja Yoga gets fructified. Raja Yoga
After the sadhak obtains Raja Yoga, he attains Siddhi. His Chitta gets fulfilled. Externally and internally when a person is fulfilled with knowledge, he would never grieve. He would not have births and deaths. The pains and pleasures of this world would not touch him. He is always immersed in his atma. He obtains the wealth of Yoga like Anima and Garima Siddhis. As a result of these, he remains grateful and Jeevan Mukta. All these things mentioned in the four yogas can happen only through the combination of prana and apana. So, in every yoga Prana Jaya is most essential. Prana is spread all over the Universe
There are two tatwas about which we have to know in this universe. Because of the Kriya Shakti (energy to do) of the tatwas all the activities in the universe happen. Jeevatma (Immanent) becomes the Karta (doer) and the Bhokta (one who experiences it), because of the mind and prana. Then alone the Jeevatma can get his desire of Siddhi fulfilled soon. For prana tatwa, the sadhak has to practice the yoga which is mentioned in the Yoga Shastras. With the Kriyas (exercises) of both mind and prana alone, the journey of life becomes fruitful. If either of them is missing the Jeeva becomes Nirjeeva (lifeless) and Nishkriya (useless). 312
The Prakriti (the material substrata of creation consisting of Satva, Rajo and Tamo gunas) is of two types – Para and Apara. The earth, water, fire, air, sky, mind, intellect and ego are associated to Apara prakriti. With life being present in these things, there is chaitanya (consciousness). So the second one Chetanatwa is associated to Para prakriti. This protects all the living beings. The Para prakriti which protects all the lives is the Prana Shakti. This makes all the things happen. Without the help of prana we cannot do any work. The mind in the form of Apara prakriti is Jada (sluggish). The mind in the form of Para prakriti is Chaitanya (activity). Only with the help of Chaitanya we can have the darshan of the God Almighty. Prana is neither Vayu (air) nor inhalation and exhalation (breathe in and out)
The fourth part of Brahman is Prana. This is expressed through Vayu Jyothi. In Vedas, prana has been described other than Vayu. The job of sensory organs also is different from that of Prana. When the organ connected to talking is in the Supta Sthiti (condition of sleep), the prana alone is awake. Prana seldom dies. Prana protects like a mother. Prana is omnipresent. Prana is not Vayu. Prana is not breathing in or out. Prana is the life force of all living beings. The prana in our body does our activities. With inhalation and exhalation, this gets known to us.
In the beginning of creation, first the prana got created from Paramatma. Afterwards, the mind, limbs and Pancha Bhootas (five elements) got generated. If prana was Vayu (air), there was no need to create Vayu after Akasha (Sky). So we have to understand that Vayu is not Prana. However since Prana Kriya (movement of Prana) is not static this has been mentioned as Vayu. The Kriyas which occur in Sun, Moon and Stars are associated to Prana. This means Prana is omnipresent. The quantity of small energy of that Maha Prana (Mega Vital Energy) does the Kriyas (activities) in the Jeeva. Because of this Kriya Shakti there is movement in the beings. Paramatma has given equal capability to all living beings to receive the prana. However, according to their Karma (accumulated balance of sins and fortunes of previous births) with the physical body one has obtained, the living beings receive the Prana Shakti. The elephant has a huge body. So the Prana Shakti also is more than the rest of the other living beings. An ant has a small body and the Prana Shakti is also less. However, the Atma Shakti (energy of the soul) is the same in every living being. Other lives do not have Viveka (the power of discrimination) like human beings, hence they cannot understand beyond their body. The human being with his power of discrimination could use the energy according to his choice and becomes successful in achieving his ends.
Prana is Maha Shakti (Greatest Energy)
Ashtanga Yoga is the only path to unite the unlimited energy of Prana. Without holding the breath in the body, that supreme Prana Shakti cannot be utilized with other ideas. There is a vast amount of water in the ocean but it cannot be drunk at once. By tasting one drop of water, one can understand the taste of the water of the ocean. In the same way, the omnipresent prana cannot be understood in one stroke. If the small amount of prana in the body is understood, naturally the prana of the universe could be known. This is because the Prana is Maha Shakti. Prana protects the universe. Once prana is taken into control, one can win over all other things. Everything gets to be known once we understand about the prana in our body. All the seen and unseen of the universe get to be known. This was clearly emphasized by all the sages in one voice. This prana gets created from the soul. Just like a shadow, prana always stays together with the soul. In the same way the soul does not stay away from the prana. Prana has more relationship with the soul, that the relation it has with the mind and other organs. In the Upanishads along with Upasana (meditative form of prayer) of Omkar/Pranava upasana of prana is also mentioned. The sages have done Prana Upasana and lived more number of years. They obtained the wealth of the higher worlds, and achieved most surprising experiences of Tatwa. There are two types of paths for Prana Upasana. One is Poorva (the general meaning is “East”; the spiritual meaning 315
here is “according to the Vedas and Agamas”) and the other is Paschima (the general meaning is “West”; the spiritual meaning here is “according to Tantra Shastra”). Those Gnanis who follow the Poorva path are called Muktas (liberated) and those who follow the Paschima path are called Siddhas. When it comes to the results, there is no difference between these two. However, while referring to the wealth obtained, there is a difference. Those who follow the Poorva path and do Pranava Upasana obtain Anima and Garima Siddhis naturally. With the meditation of Omkara, even without practicing Ashtanga Yoga, the mind gets concentration. One does not win over nature. So, physical worries occur in this path. One gets to reach Brahmaloka (the abode of Brahma) but at Kalpanta (the end of the Kalpa) the cycle starts again. This is why Sushumna, the nadi which gives liberation, has become very famous. Through this path, the practice of yoga gives results soon. Liberation does not take place until the prana reaches Sahasrara from Mooladhara through the Sushumna. This is the only path for obtaining liberation. If they do not come into this path, how can they obtain liberation? The prana has two sthitis (states). One is Spandana (awakening) and the other is Laya (merging). In the same way the mind also has two states. One is concentration and the other is Niruddha (under control/restrained). With the chanting of Omkara the mind gets concentration but then the Spandana of Prana remains. In this state the mind does not attain 316
Niruddha state. So prana does not merge. However with Pranayama when the mind is in the state of Niruddha, then even the Prana gets merged. When the prana gets merged in the Brahmarandhra the practice of yoga gets Siddhi (fructification). Then the whole treasure of Yoga is obtained. So to win over the mind and prana become very essential. By only winning over the mind the sadhak cannot rule over nature. Once he establishes victory over Prana, winning of the mind becomes automatic. Then nature is under his control. This is the theory of Yoga Shastra. -o0o-
Chapter 17 The Need for Mantra
We have many spiritual and religious texts. All of them propose many Gods and mantras. All these books are associated with the mantras of Gods. Without Gods and mantras no body can do rituals, ceremonial functions and right deeds. Mantras are essential to do Japa, Tapa, Vrata, Seva, Pooja, Paath (recitation of Mantra), Yagna, Dana, Yoga, Gnana, Dhyana and Bhakti. If someone does rituals without Gods and mantras it amounts to Tamasic Karma (activity). Without reciting mantras if Havan is performed in a Yagna, it is a waste. The result of such Yagna or Havan would also be ignorance combined with unhappiness. As all our religious books have mentioned, the rituals and good deeds done without mantra and God would go waste. The Mantra Devata (presiding deity of the mantra) alone can give the result to the Karta (doer) of Karmas (activities of pious deeds) according to his own Karma Phala (accumulated balance of previous births). Those who want to obtain results of the right karmas pray to Gods through mantras. This is because except God Maheshwara all other Gods get satisfied with the offerings given by human beings like Yagna, Kriya, Havan, Japa, Tapa and sacrificial offerings. When the deities are satisfied with the Kriyas and Karmas (prayer rituals) they become happy and shower the desired blessing on the doer. As a result of 318
Satkarmas (pious deeds) one is blessed with comforts like prosperity and wealth, and as result of Dushkarmas (sinful deeds) one is cursed with difficulties like sickness, sadness, humility and poverty. There are many Gods. The mantras for each deity are different. The description of these Gods and mantras are given in detail in the religious texts and mantra shastras. The Direct Result through Mantra Shakti
Yoga Shastras suggest that the true benefits of Atma Tatwa give Parama Shanti (extreme comfort) to the yogis who are above desire. In the same way Mantra Shastra bestows wealth and prosperity to the people who want material comforts but are really not capable of giving any peace. As mentioned earlier, the Ashtanga Yoga Sadhana explained in the Yoga Shastras gives direct results. Similarly Pooja, Paath (recitation of mantras), Japa, Tapa, Havan and sacrificial deeds which are mentioned in the mantra shastras also give results directly through the energy of the mantra. Even if one is a disbeliever of God (atheist), he cannot reject the siddhi obtained through Yoga, Mantra and Medicine, since the siddhi through these three things is direct. Though the result is direct from mantra, medicine and yoga, the real knowledge of these subjects was kept as secret and was handed over only through the Guru Parampara (disciplic succession). The books written on these subjects cannot bring 319
welfare to each and everyone. The disciple has to take Deeksha to get mantra or yoga from the eligible Guru and follow it. Then only he will get siddhi. Many people get tempted by the benefits mentioned in the Phala Shruti (epilogue), start reading texts, follow and practice yoga without the Guru. They could get the opposite results. There are cases where such people who did Japa of the mantra became mad and insane. When yoga sadhana is done without a Guru, people have become patients. They face many troubles physically and mentally. Before Mantra Anushtana (following mantra) or yoga sadhana of Ashtanga Yoga, the sadhak has to understand these aspects clearly. The Meaning of Mantra
The sadhak who knows the science of mantra obtains all the siddhis and becomes equal to Eshwara. This was told by Eshwara Himself to Mother Parvati Devi. Mantra is that by reciting which the whole knowledge of the Universe is obtained. This means that the knowledge of all Tatwas of the Universe is known and by which all the worldly obstacles are crossed over and all siddhis are obtained. Mantra always protects us from worldly fears like disease, sadness, unhappiness, humiliation, sin, anxiety and bad death. This is the reason that it is called mantra. Through mantra, divine, brilliant form of the Tatwa of the Atma is revealed. This becomes an instrument of recitation, redeems one from all fears and protects the sadhak in all circumstances. Hence, this is called 320
mantra in all the shastras. By thinking, reciting and meditating on the mantra, the knowledge of Shiva Swarupa is obtained. Gnanis who regularly practice mantra get to meet God or God himself comes to meet them. The Form (Image) of the Mantra
When an accomplished sadhak takes a mahamantra from a capable satguru directly, personally, and starts reciting and meditating on that beeja mantra, that root alphabet of the mantra certainly takes the form of the God / Goddess. This is because the body of the God gets generated through the beeja mantras. Just as a big tree comes out of a seed, the root alphabet takes the form of God with the command of a capable Guru. The sadhak sees that himself. Mantra consists of Beejaksharas (root alphabets). The seed of the tree has sprout, leaves, branches, sub branches, fruits and flowers hidden in it. In the same way, the beeja mantra has the form of God with all the wealths. These root alphabets of the beeja mantra are the first body and the first form of the God / Goddess. This is visible. When the seed is sown into the earth and watering is done it becomes a tree with leaves, fruits and flowers. This tree becomes the second body of the beeja (seed). In the same way the beeja mantra is implanted in the heart of the disciple by the Guru. After that, as the disciple waters it with Japa and Tapa, the presiding God of the Beeja Mantra appears before him. That form of the God of the beeja 321
mantra is the second body. This is visible to the sadhak through Japa. Because of the Japa, Dhyana and Chintana (Constant Remembrance) the Beeja Mantra’s alphabets slowly transform into the form of God. Just as the tree flowers, gives fruits and those fruits again transform into seeds, the Upasana Devata (presiding deity of the mantra) gives darshan in the meditation of the sadhak, gets the desires fulfilled and merges again into the beeja mantra. This form of the beeja mantra’s root alphabets is the Moola Roopa (deity of the sanctum sanctorum) and Adi Shareera (the first body). The Gods are always pleased with the sadhak who regularly does mantra japa (recitation of mantra), dhyana stuti (songs in praise of God), pooja and other prayers. They bestow various comforts and wealth to the sadhak. Lastly they also bestow him with Kaivalya (permanent liberation). As the mantra shakti gets awakened by the grace of the Guru, the sadhak has to develop a feeling of oneness between the Guru, the mantra and the deity of the mantra God. Through the Guru the sadhak obtains siddha mantras which provide consciousness. With such mantras the Kundalini gets awakened. One gets the darshan of the Gods. Through the darshan of the Devatas the mind and prana can merge together and the sadhak gets into Samadhi sthiti. With the feeling of oneness of the Guru, the mantra and the God of the mantra, 322
the sadhak obtains Bhava Samadhi. This means the sadhak feels oneness of the Atma and Paramatma (unity of his soul with the Supreme Soul) because of the Japa, Tapa and Dhyana of Guru Mantra and presiding deity. Mantra Guru
Who ever resides (keeps his attention) in Varanasi daily (meaning meditating between the two eyebrows), whose hands and feet are touched by river Ganga (meaning ida nadi flows continuously) realizes that Vishweshwara (Universal God), Shiva certainly is the Guru for all of us. The same Paramashiva is the famous Mahakala meaning that he is the Guru for all the mantras and the presiding deities of all the mantras. Except Eshwara, there is no other Deva Guru in this world. In the Vedas and Spiritual Texts “Panchayatana Aradhana” (inclusive of Shiva, Shakti, Vishnu, Soorya and Ganapati) methods of upasana are discussed for daily rituals of praying (Dharma, Karmas). The sage who had cosmic vision told us that these five Gods are mainly the givers of Karmaphala (who bestow the results to humanity according to their Karma). People were and are doing dharma and karmas to get benefits from these Gods. These five Gods are the fortune givers as well as bestowers of Karmaphala (fruits of karmas, either good or bad). Adi (the beginning) and Anta (the end) of these Gods is unknown. Since they are Universal Gods and bestowers of 323
Karmaphala, we should pray to these ancient Gods. Those who do upasana (praying practice) of Lord Shiva are called as Shaivates, those who do upasana of Shakti are known as Shaktas, those who do upasana of Vishnu are Vaishnavas, those who pray Ganapati are Gaanapatyas and those who propitiate Soorya are Souras. Those who do the Upasana of Nirguna Parabrahma are Maha Shaivas. For all these five types of devotees and for Maha Shaivas, the only Guru is Lord Shiva. There is no doubt in this because all the mantras of the Gods have been given by Lord Shiva. There is no Guru other than Shiva. The introduction of the Guru who is the form of Shiva
In the ninth chapter, the characteristics of Guru were discussed. The Siddha Purushas (who are advanced disciples having the Yoga Shakti given by Lord Shiva) through the lineage of the Gurus (who are established in the position of Guru with Japa, Tapa, Gnana, Dhyana and Yoga) bestow the sadhaks either with Deeksha or with Siddha Mantra or any other mantra of any God to invoke Lord Shiva. Then that Guru who is in the human form becomes the form of Shiva with the influence of Maha Kala. The Guru, who is blessed by Lord Shiva, transmits Shaiva Shakti (the energy of Shiva) to the disciple through the Shakti (energy), Mantra or Gnana. When that mantra is repeated as Japa, the sadhak gets Bhavavesh (emotionally charged). With the energy of the Guru and the mantra given by
him, the sadhak gets the darshan of his favourite deity, or with the Grace of Guru the sadhana of Ashtanga Yoga starts by itself. This Gurutwa is not connected to human form of the Guru. It does not happen with the energy of the human beings. It is only because of the Grace of Lord Eshwara, the Gurutwa is created in the Guru who is in the human form. With the blessings of Lord Eshwara, his representative who is in human form becomes the Guru for human beings. From this Guru the eligible people obtain Gnana, Dhyana, Deekshas, Dharma – Karmas, Japa – Tapa and Mantras. Through these sadhanas the most eligible sadhaks attain their choicest Purusharthas. So all the Vedas and God Himself praised the Glory of the Guru (in Human form) and mentioned that he is greater than God. Guru is the image of Lord Eshwara. We cannot see Eshwara but can see the Guru directly with our eyes. We see Eshwara indirectly through the Guru. Serving the Guru is equivalent to serving Eshwara. However, those who do not possess Guru Shakti but become fake gurus are equivalent to animals. The sadhaks who practice Mantra, Japa and Dhyana have to understand that the mantra only is God. The Mantra is the Guru and God. Mantra, Guru Pooja, Japa and Dhyana yield similar benefits. So, the sadhak has to daily do these three Anushtana Karmas (ritual duties to be performed) like Mantra Japa, Guru Pooja and Dhyana of God. Lord Shiva is the God and the bestower of the mantra, yoga and Gnana. So Shiva is the 325
Guru. Lord Shiva is mantra and yoga. Hence, all this is one. By meditation, japa and prayer, the sadhak obtains similar results. We get mantra through the Guru. Through the mantra, the darshan of God takes place. Through darshan the four Purusharthas are obtained. Samadhi Sthiti can be obtained through Atma Darshan. Through Samadhi, Gnana can be obtained. Through Gnana, liberation can be obtained. With this, the Jeeva is redeemed of the cycle of births and deaths, and gets liberated. So the sadhaks do Guru pooja, mantra japa and dhyana of Devatas (demigods). Those who see no difference in these three, should daily do all the three along with the practice of Yoga. Only the ignorant sadhak thinks that the Guru is an ordinary human being, the mantras as ordinary alphabets and the statues of God to be sculptures. Those who think like this would not get the benefit of Pooja, Paath, Mantra, Japa and Tapa even if they practice them. They reach lower worlds after their demise. As mentioned earlier the sadhak has to understand the oneness of Mantra, Guru and the deity of the Mantra with his Buddhi (intellect) and do Japa and Dhyana regularly. Only then Mantra Siddhi occurs. Many ignorant sadhaks do not hide the experiences of the Mantra and Gnana which are bestowed by the Guru through the Deeksha. They reveal it to others and face lots of troubles. Though the sadhaks talk openly about their Guru, they should not reveal the mantra 326
which they received from the Guru. Whichever is not beneficial to them should not be shared with others by the sadhaks. They lose their prosperity and wealth by revealing the mantra. They lose their lifespan and as a result of that the sadhak can lose his wealth and can die due to an untimely death. People generally go on pilgrimages to fulfill their desires. In such holy places they take Upadesha from a Guru who is not known to them and practice Japa and Dhyana of that Mantra of their choice. Other people take to fasting, Vrata, follow strict rules and give lot of suffering to the physical body. They expect Mantra Siddhi very quickly. Without knowing the Mantra Shastra, they do Japa wherever they are. The mantra’s presiding deity gets angry when the mantra is not done in a regular time and place. When people do Japa while walking, eating, sitting, drinking and moving around, their lifespan gets reduced and they die soon. Once has to think properly before doing, follow the shastras and perform the Karmas in a regulated way. Only then the auspicious results can be expected. Otherwise the Karmas done in an irregular way, and done in the time and the way it is not prescribed would push them to hardships and misery. Gods do not dwell in the statues of metal, rock, wood or mud made by the human beings. They dwell in the sincere feeling of immovable faith of the sadhak. The Mantra Japa done with concentration generates the Gods from the statues. We cannot 327
attain God because we do constant Japa, Havan or put our physical bodies into various difficulties. Until the time the satvic feelings do not get firm in the heart of the sadhak, the mantras of Gods do not fructify. Everything can be obtained only with sincere desire and firm feeling in the heart of the sadhak. With the satvic feeling, having renouncing attitude and craving desire alone can give the darshan of Gods. Only with that very feeling of satvic guna, ultimate divine knowledge can be attained. So always the sadhaks have to take shelter of the satvic feelings. The feeling of being Satvic intensifies with the faith on the Guru, Mantra and presiding Deity of the Mantra. So faith is the root for all the Dharmas. Only faith does immense good to the sadhak. With deep faith and devotion, when the sadhak does the pooja of even a foolish Guru, then the Guru, Mantra and Deity of the Mantra become the bestowers of Siddhi. Ekalavya’s story in Mahabharata (an epic of Hinduism) is a glorious example of this. The uneducated Bhil (of lower strata of society), Ekalavya prays to the mud statue of Guru Dronacharya and learns archery. His faith resulted in the Siddhi. Whoever shows faith on God, holy places, those who have Gnana of Brahman, Mantras, Astrologers, Medicines and Gurus attain Siddhi according to their belief and devotion. Ignorant, faithless, doubting minds and the paranoid persons get into severe problems. Such ignorant, faithless, doubting 328
persons do not get comfort not only on the earth but also in the other worlds. Whoever has faith, won over their senses, mind and prana, such skillful sadhaks obtain the ultimate knowledge very quickly and get inner peace. There is no doubt about this. The characteristics of the Guru who bestows Mantra
Cheating is high in Kali Yug. Deceitful people take the guise of Sadhus, Sanyasis, great souls, beggars, yogis, sages, saints, Brahmacharis (bachelors) or people who do Japa, Dhyana and Tyaga (renouncing) and start cheating the public. They do not possess Gnana. With mercilessness and greed they leave aside their Ashrama Dharma (strata of society and status) and act according to their free will, succumbing to their bad samskaras. Some people among them would proclaim that they are the Gurus, using one famous Vaishnavaite acharya’s name. Others claim that they are Shakteyas and they have the mantra, tantra, Shakti and Devi (Goddess) Siddhis. Few of them try to become popular by saying that they are Gurus of Shiva clan of yogis, Gnanis, Dhyanis and Yatis. Few others keep telling that they are Ganapatyas and do prayers of Ganapati. Some more people say that they pray to Sun God, have the Gayathri Siddhi and become famous. Such arrogant people who do not have the knowledge of the Shastras are seen everywhere becoming famous and deceiving the public. They are enthusiastic in trying to make disciples. If they feel that they may get shishyas in a particular place, they would go to that place without being 329
invited. In India, there is no dearth of such fake gurus or ignorant followers. Everywhere we can see them. Ignorant people get trapped with greed. Such gurus explain to the public about darshan of Gods and siddhi of mantra japa. They tempt the public about mantras for sickness alleviation, accumulation of wealth or promising progeny. Ignorant public submit to those gurus with a blind belief. They loot money and faith. With those mantras, followers get nowhere nor get any benefit. The characteristics of the well wishing Parama Guru who is blessed by Lord Parameshwara are given below: The Guru is calm in his mind and would not yield to sensory pleasures and pulls. He controls his mind, prana and sensory emotions through Dana and Tapa. He is born in a family of devotees with clean habits and pure heart. He is respected by all and is always pious. He is beyond love and hate (the dualities) and is always pleasant. He is an able administrator in the material and spiritual world. He stays in a fixed place with all the members of his family. He is well versed in the knowledge of Mantra and Tantra. He knows the Tatwas very well. He is controlled both while blessing and holding them (without granting needless blessings). He clearly understands the full meaning of the Mantra. He is famous as Siddha Purusha since his Yoga and Mantra Shakti have attained Siddhi, and with these he would have achieved Daiva Bala (energy of Gods). Such a Guru with all the above qualities is known as Satguru. 330
His parents are pious with good thoughts. They did not disobey the rules of Varna (strata of society). He himself is pure in thought and has won over the senses. He knows the ultimate knowledge of Agama, Mantra and Tantra Shastras. He assimilates this knowledge with the perspective of the Tatwas. He is of helping nature. He is always engaged in Japa and Tapa, and is peaceful in his inner self. His word would not go wasted (Nature endorses his words and acts upon them). He is highly skilled in Vedas, Vedanta and Shastras. He is disciplined in the path of Yoga and is equal to the Gods. He attracts everyone with his divine qualities. According to the Agama Shastras (ancient texts of Hindu philosophy) only such a great Guru should be accepted for the fulfillment of Dharma, Artha, Kama and Moksha. According to the Deeksha and methodology, Gurus are of two types. One is Deeksa Guru and the other is Upadesha Guru. Through the Deeksha method the shishya obtains the Maha Mantra directly from the Guru. He practices and meditates on the Mantra given by his Guru. He should think that his Guru is the best. He should also think that the orders that the Guru gives him would get him Siddhi. Though Upadesha Gurus preach a lot, the Guru who has the capacity to give Deeksha would be only one. Through that Deeksha Guru, the shishya gets divine knowledge which is most auspicious in this world. As mentioned earlier the sadhaks have to take shelter under the Guru, who approaches the same God to achieve Siddhi 331
soon. So the sadhak has to go to that Guru whose Upasana deity is non-different from that of his, on whom he is having faith and devotion. If they do not follow this method and choose the Guru who is opposite to whatever Upasana they are doing, they get into problems. Those Shaiva Gurus who do the Upasana of Shiva and do Ashtanga Yoga alone can bestow Deeksha to the sadhaks of Lord Shiva. Those who want to take Deeksha of Maha Maya Jagadamba (Mother Goddess) should go only to those Gurus who are well versed in Pooja, Paath, Havan, Yantra, Mantra, Japa and Tapa of Shakti Goddess. Those devoted to Maha Vishnu or Radha Krishna, have to take Deeksha from Vaishnava Gurus who are devotees of Krishna and learn Seva, Pooja, Bhog (feeding the God), Archana (ways of prayer), Raaga (Music), Vandana (paying respects), Stuti (praising), Katha (story-telling) and Keertana (singing hymns). Ganapathi is the bestower of Siddhis. Those who are devoted to Lord Ganapathi should take Deeksha from Ganapatya Gurus. Aditya Dev (Sun God) blesses everybody with strength, intellect, Tapa, Teja and he is Pratyaksha Deva (the God who is directly visible). Those who are devotees of Sun God should go to Soura Gurus who are upasaks (those who do the Upasana or prayer) of Gayathri and learn Japa, Tapa, Niyama and Vrata. Those who see a difference of Eshwara who resides within, have to keep choosing Guru as mentioned above. However, those who have no difference, and can see Eshwara everywhere can take Deeksha from a divine person who is a 332
Maha Yogi, Brahma Gnani, born in a family of devotees, and is a devotee of Maha Shiva. So skilled sadhaks should follow Divyachara (divine method), go to the Kula Guru (family preceptor) who has Satvic Guna and take Deeksha. Immediately with the Grace of such a Guru, the Kundalini gets awakened and all the mantras of Gods get fructified. The householders who follow four Purusharthas (Dharma, Artha, Kama and Moksha) should not go to a Guru who is totally against their Ashrama Dharmas. They should never receive Mantra or Deeksa from a Guru who is always sick, does not have progeny, a loner without family and a lunatic whose Chitta and mind are disturbed because of the Yoga Sadhana or Japa. Generally, people select a Sadhu or a Sanyasi who is on the move, as their Guru. They would never know of his caste, education, intellect or knowledge. That type of Guru would not even reside in a particular place but be on Deshatana (roam around the country). There would be no chance to meet him again. It is not correct to receive Deeksha or Mantra from such a Guru even if he is a great Gnani (knowledgeable person), Tapasvi (one who meditates), Dhyani (one who does Dhyana or meditation), Mahatma (great soul) or Tyagi (who renounced everything). From such Gurus, only blessings should be taken but not Deeksha or Mantra. People go and learn Pranayama and Yoga Sadhana from such Gurus. As a result of that, they get into health problems and sickness. The remedial methods for such sicknesses are not known nor are they easy. We find many 333
people whose physical and mental conditions have deteriorated in this way. The Guru who gives Upadesha should not have any selfishness. Neti, Dhouti, Vasthi, severe kriyas and certain pranayamas and Hatha Yoga are not advised for householders. They are to be practiced only by those who have renounced everything. Without going into the details of the disciples and understanding his Desha, Kala, Sthitis (role or place, time and circumstances of an individual) and his attachments towards his material life, Upadesha should not be given. So householders are suggested not to do such sadhanas. Without Guru, there is no Gnana. Without Gnana, there is no Mukti (Liberation). Rejecting Guru does not give sadgati (the way forward spiritually). So the skillful sadhak has to obtain the Grace of the Guru with the best of his trials and do service in different ways to make the Guru happy. On his part, the Guru should accept the services of the shishya who has faith and devotion and get satisfied. Then he should bestow Upadesha of Brahma Gnana or Gnana Upadesha or Mantra Deeksha to the shishya and make him reach his spiritual goal. This is the command of Lord Shiva which has to be followed by the Guru Parampara (lineage of Gurus). To make the Guru comfortable, the shishya has to arrange Asana (sitting place), bed, clothes, vehicle or other things according to his own financial status, faith and devotion. This is done because by just making the Guru happy the shishya would 334
obtain Siddhi of the Mantra, Japa, Tapa and Yoga permanently. Unluckily, if the sadhak has the capability and capacity to make the Guru happy, but does not do so, then he does not obtain Siddhi of Mantra and Deeksha from the Guru, despite having taken Deeksha from that Guru. Maha Vakya (the one important sentence of the Maha Guru) is enough to liberate a shishya. All other methods of knowledge are only imitation. One Sanjeevani (divine medicine) cures all the sicknesses instead of various herbs curing various diseases in the body. In the same way the Guru is like Chintamani (mystic stone), Kalpavriksha (tree which bestows every desire) and Kamadhenu (celestial cow which yields boons). He can bless the desires of the shishya to be fulfilled. Then yoga kriyas occur by themselves with the Advaita knowledge given by Lord Maheshwara. Even the mantra also takes over as Ajapa Japa (recitation done of mantra by its own). All these things do not happen even if someone has read many Shastras and texts, but they get fructified with the Grace of one capable Satguru. It is very difficult to find a Satguru who is exactly in the form of Lord Shiva and a Siddha Purusha having hundred percent of all the above mentioned characteristics. Somewhere by great fortune and by Grace of God one such Guru may be found by a sadhak. However, it is not very difficult to find a Guru with half of these auspicious qualities like a knowledgeable Gnani who knows Yoga Sadhana, Gnana, Dhyana, Mantra and meditates 335
for the welfare and peace of the universe. Such a Guru who has the Rudra Shakti (energy of Lord Shiva) by the blessings of Lord Shiva attracts the mind and the prana of the shishya. Before the shishya adopts the Guru, just by thinking of the Guru, by discussing his capability and capacity, by remembering the Guru, by corresponding with him, by going closer to the Guru (when the shishya is called), the moment one sees the Guru, when one pays respects (with folded hands) if tears roll down in joy, one trembles, ones hair gets straightened, voice gets choked, eyes become blurred and the shishya gets attached to him, feels happy, pleasant, enthusiastic, then the shishya should know that he has found his Guru. With the help of the above mentioned characteristics, the shishya has to examine the Guru and his capability and find out whether he is the right Guru or not. Though the shishya receives normal Deeksha for his Dharma, Artha, Kama and Moksha, the Guru has to teach him Japa, Havan, Pooja, Paath, Stotra and Archana of the Gods. These Anushtanas (ritualistic prayers) are needed for the sadhak’s worldly desires. While performing these if the shishya gets trembles and hair straightening then the shishya should trust his Guru as a capable Gnani and Siddha Yogi. He can give the shishya liberating Shatchakra Vedha. Through his Guru, the most auspicious things can happen to the shishya. When all this happens, the Guru is said to be a Guru and the shishya becomes a shishya. The skilled sadhak should not accept an 336
ignorant guru. If he has done so, he should leave him soon and reach a Gnani and take shelter under him. It is a sin to leave a Guru who is a Gnani and reach a Guru who is an Agnani (ignorant). A capable Guru would be glad when a shishya who has good character receives Yoga and Mantra Siddhi. The shishya should be pious. He should be from a respectable caste and creed. He should be following the Yama and the Nimayas. He should be always practicing the Purusharthas. He must be well versed in Vedas, Vedangas and Darshana Shastras. He should possess the knowledge of shastras. He should have left behind all the illfeelings. He should be a well-wisher of all the beings and should be a believer in God. He should not be an atheist. He should follow Swadharma (his own Dharma). He should have devotion to his parents and serve them. With the mind, body, word and wealth, he should be serving his Guru. The sadhak with such good qualities could become a suitable shishya to the Siddha Guru. The Japa, Tapa, Pooja, Paath, Yoga Sadhana and Mantra Siddhi are obtained only by such a sadhak, by the Grace of the Guru. Everybody does not attain Mantra Siddhi. Lord Shiva emphasized that all the mantras mentioned by Bhagavan in Shastras and Agamas are Jeeva Mantras (mantras with full of life). When those mantras are recited, they make human beings pure, since they are full of life. So, when a Guru gets a suitable shishya he should fix a Lagna (auspicious time) 337
according to shishya’s name and Rashi (the star house in which he is born). In an auspicious Tidhi (lunar day), Vara (week day), Nakshatra (star), Yoga and Karana (good times), Upadesha should be given as soon as possible. Suitable place for the Japa of the Mantra
There should be a suitable place for doing the Japa of the Mantra. That place could be a holy place or the bank of a river. Uttarakhand, Kankhar, Haridwar, Rishikesh, Badri, Kedar, Gangotri, Yamunotri and the adjoining places of river Ganga are said to be holy places or pious lands. It is best to do chanting of the mantra on the mountains, in the caves, beneath the trees, on the rocks and below the rocks for Mantra Siddhi. Holy places include the banks of Ganga and Narmada, Kasi and Prayag, the sangam region (confluence of rivers) of river Sindhu, Chitrakoota valley where the rivers flow, Amar Kantak, forests of Tryambakeshwar and Nasik, below the Bilva Tree (Bael Tree / Bengal Quince Tree / Stone Apple Tree / Wood Apple Tree), solitary gardens, temples, beaches are also suitable for the Japa. Chanting of the Mantra can be done even in one’s own house. All these places are said to be good for the chanting of the mantra. One should do mantra japa and yoga sadhana by residing at the place whichever is suitable and wherever the mind is peaceful. For quick results of the Mantra Siddhi, Sadhana should be done in Ekalinga Shivalaya. This means there should not be any other Shiva temple in the nearby area or vicinity. In burial grounds, in places where no one goes 338
(Nirjana), on the banks of rivers, in natural caves, on the mountains, on tank bunds, in the temples of Devi (Goddess), in Shakti Kshetras (eighteen such places are said to be Shakti Kshetras in India), in Siddha Mahapeethas (details are given below), under Bilva trees which are in a Shiva temple, below Gooseberry trees or Banyan trees or other trees are the places where one can sit and do Mantra Japa. The Japa done in different places gives different benefits. The benefits of the mantra japa done at home are ordinary. When the mantra japa is done in a Goshala (cow shed) it gives one hundred times more result. The mantra japa done in the gardens and solitary places yields hundred times better benefits. When the mantra japa is done in the mountain caves, holy places and the banks of rivers it gives ten thousand times more results. When the japa is done in a temple it gives billion times the benefit. However, after doing pranayama, when one does the Japa to the Shiva residing within, it gives immense results. Siddha Peethas
When the mantra japa is done in siddha peethas, naturally the siddhi is obtained. Mayawati, Kankhal, Mathura, Kasi, Gorakhpur and Hingula are the Maha Peethas. In the mountain range near Jalandhar, there is Jwalamukhi Maha Peetha which is famous for mantra siddhi. In the Himalayas, Ramagiri Maha
Peetha is situated. Here also mantra siddhi is obtained very quickly. Pashupathinath Temple in Kathmandu (Nepal) is a maha siddha peetha. Karnasootra and Mahakarna are also there. Ayodhya and Kurukshetra are maha siddha peethas. Simhanath Sthan is also a maha siddha peetha. Manipur which is near Assam, Rishikesh, Prayag or Tapovan are maha siddha peethas. Badrikashram in Uttarakhand (Himalayas) is a maha siddha peetha. In Gujarat, Ambaji and Ambika Arthanalak are two maha siddha peethas. Triveni and banks of Ganga are also maha siddha peethas. Viraja Udyana Pradesh is also another maha peetha. Kamala and Vimala are two maha siddha peethas in Poori Jagannath. Mahishmatipura and Varahi Kshetra near Narmada bank, and Maha Tripurasundari Devi region in Tripura are also maha siddha peethas. Neelavahini of Bhagamati, Govardhan Giri of Mathura, and Vindyavasini of Vindyachala are siddha maha peethas. There are famous siddha peethas in Ksheergram and Vaidhyanath Dham. The most important Kamakhya Devi of Kamaroopa (Assam state) is the main maha siddha peetha. Here, all the desires of the sadhak get fulfilled. This place is famous for all the mantra siddhis in Kaliyug. In this Kamakhya peetha, Japa has to be done for direct and quick fructification of mantra. The details of these fifty one (51) and one hundred
and one (101) peethas are given in the second chapter of “Pranatoshini Tantra”. The importance of Food in Mantra Japa
Rice, wheat, milk, curd, butter, buttermilk, kheer (sweet milk cooked with rice), Poori (a wheat preparation fried in oil), Halwa (a sweet with wheat and ghee) and satvic nutritious food can be taken as normal food while doing mantra japa. All sweet tasting fruits, sweet potato, potato, and other root vegetables can be consumed. Dal, Rice, Roti, Bhendi (Ladies Finger), Ridge Gourd, Cocinea, porridge of barley, jaggery, ghee and milk can be taken. One has to decide on his mental and physical condition while choosing the food. There are so many Gods. There are many mantras related to those Gods. The rules, regulations, food and other things have to be decided according to each mantra they decide to chant. These habits cannot be one and the same for everyone. For vegetarians the food is satvic, and for non vegetarians the food is rajasic as well as tamasic. Every one does Japa of the mantra. For everybody, the God Almighty is one. However, the benefits of their desires are different. So one can choose and practice in that direction / procedure. The sadhaks who are satvic should not eat other foods if they want Mantra Siddhi. What the sadhak should understand is that when he eats others’ food and does Mantra Japa and chanting, then whatever punya he accumulates, half of it would go to the 341
person who has given him that food. Even in that, when one exhibits humbleness and poverty or fakes and dupes, the result of the Japa and chanting gets destroyed totally and he collects papa (sins) in the place of punya (fortune). Hence, skillful sadhaks should not eat others’ food and try to avoid it totally. Especially those who are doing mantra japa to fulfill their desires should not accept any donation or food from others. He should eat his own food from his own rightful earnings. Only then does the Mantra Siddhi occur. The desires of those would never get fulfilled, whose tongue is burnt with others’ food, whose hands are burnt with receiving others’ donations and whose mind is burnt with a desire of having sex. Some people educate themselves only for entering into big arguments. Others do Mantra Japa for somebody else. Some donate to get name and fame. Their mantra never gets fructified. In the same way, certain people visit holy places for wealth. After reaching there, they exhibit their money power to others or they do tapa for earning more wealth. That type of foolish, sinful people do Anganyasa, Karanyasa, Archana, Japa, Tapa and Homa (rituals of prayers) but all that does not give them any result and it is totally a waste. The Asana for the Japa of the Mantra
Red carpet is supposed to be the best suitable asana for mantra japa and desired results. When one sits on Darbhasana (grass mat) certainly the mantra siddhi is obtained. The red carpet has 342
to be spread on the Darbhasana. One should sit in Padmasana, Swastikasana or Veerasana and do mantra japa, pooja, archana and other prayers, otherwise it does not yield results. One gets totally destroyed if he sits on the skin of a jackal and does Japa. This is because in mantra sadhana, even touching of the skin of jackal is harmful for siddhi. The methods of Mantra
If the sadhak does not have an understanding of the meaning and consciousness of the mantra and yoni mudra, he does not get mantra siddhi, even if he does mantra japa innumerable times. In the beginning these mantras were hidden in the heart of the sadhak. Now since these mantras are revealed, written and printed they lost their power (potency). Their real power also remains concealed. This is the very reason of the mantras (told in the Vedas and epics) for not giving the expected fruits / results. After performing these mantras, and doing japa, awakening of Kundalini is done. Through that, the mantra becomes conscious and gives siddhi. The mantras told in the shastras and texts remain lifeless and only have the value of their alphabetic sounds (syllables). So though mantra japa is done for lakhs of times, it is not giving the expected results. Not knowing the real meaning of the mantra, the feeling of the mantra’s consciousness and the awakening of Kundalini through the power of mantras are the reasons for the sadhak’s not getting mantra siddhi. The sadhaks simply chant the 343
mantra. Even if they recite it billions of times, the fructification of the mantra does not happen. This is because, for the mantra siddhi, one has to certainly know the meaning, consciousness of the mantra and awakening of the energy of the Kundalini, and has to be experienced by him. Once the mantra gets conscious (alive within), whatever result is felt after chanting the mantra for the first time, the same result is experienced when it is chanted for a hundred times, a thousand times, a lakh times or innumerable number of times. When the mantra becomes active, Kundalini Shakti gets awakened. So there is no need for reciting the mantra again and again. Kundalini awakening through the mantra japa is the ultimate benefit of the mantra. With the Grace of the Satguru or chanting of the Maha Mantras in the regulated, prescribed method and practicing Pooja, Paath, Japa, Tapa and Havan, the Mantra gets alive. Then the Hridaya Grandhi (Heart Chakra) gets opened up. At that time, the sadhak would have the darshans of different Jyotis (illuminations) and his choicest Gods within himself. Then the tears of happiness roll down from the sadhak’s eyes. The hair on his body gets straightened. His body goes into extreme feelings of joy. His throat gets choked. Since Kundalini Shakti got awakened within, all the above mentioned symptoms of Satvic Bhakti occur only with the mantra chanting undoubtedly. This sort of examples and consciousness of mantra were always
observed in the Parampara (lineage) of Satgurus. So, in mantra shastra, this is known as Guru Parampara. These mantras are said to be of three types – Shastrokta (told by Shastras), Chaitanya (conscious) and Siddha Mantras. All the mantras of the Vedas, Smriti, Purana and Agama Shastras are known as Shastrokta Mantras. After scrutinizing, purifying and correcting the mistakes in the Shastrokta Mantras, they become Chaitanya Mantras. Vachika, Upamshu, Manana and Dhyayika Japas are done through Vaikhari, Madhyama, Pashyanti and Paravani to make the mantras conscious. Through Vaikhari, Vachika Japa (meditation done through mouth) is done. Upamshu is done through Vaak Shakti. The Pashyanti Japa (meditation done in the mind) is done through Madhyama. In Paravani naturally Dhyayika Japa occurs. The third type of Siddha Mantras is obtained from the Satguru through Guru Parampara. These mantras which are obtained by Parampara of Gurus need not be sanctified. When they are received in four vanis and four japas as mentioned above, they bestow results. From whomever he receives these mantras, the sadhak should consider him as the Siddha Guru. The Doshas (ill effects) of the Mantras and their names
Lord Maheshwara mentioned about the names of the mantras which have doshas. They are Bahu Kootakshara, Mugdha, Baddha, Kriddha and Bhedita, Balakumara, Yuva, Vriddha, Proudha and Garvita, Stambhita, Moorchita, Kashta, Samveeta 345
or the mantras which are cut are the mantras which have doshas. Paragnya, Chinna, Badhira, Andha, Achetana, Kekara, Kshudita, Klupta, Sthana, Dushta, Peedita, Nisneha, Vikala, Stabdha, Nirjeeva and Khanditarika etc. are the mantras having doshas and they do not provide comforts. Supta, Tiraskrita, Leedha, Malina, Durasada, Nisatwa, Nirdaya, Dagdha, Bhayamkara, Nitrishanka, Vikrutachara, Phalaheena, Vikruntana, Nirjeeva, Bhoomita, Shapta, Ruksha, Krishta, Angaheena, Jada, Ripu, Udaseena, Lajjita, Mohita etc. are all the mantras which have doshas. One should take up the Mantra Japa after one knows the doshas and the remedial methods. By simply doing the Japa for one lakh or a billion times, the sadhak would not get Mantra Siddhi, but he gets into problems. The details of these mantras are given in the 10th chapter of “Pranatoshini Tantra” book. The methods of Mantra Shuddi (purification of Mantras)
There are Dasha Vidha Samskaras (ten types of cleaning methods) to remove the doshas of the above mentioned mantras. Janana, Jeevana, Taadana, Bodhana, Abhisheka, Vimalee Karana, Aapyayana, Tarpana, Deepana and Gupti are the ten types of methods of Mantra Shuddi. By doing Shuddi, the mantra becomes pure, clean, bright, powerful, and gets activated. Just as the rusted weapons are sharpened, in the same way with ten types of Mantra Shuddi, the mantra becomes radiant and fructifying. 346
The skillful sadhaks script the mantra which they want to chant in an eight petalled Ashta Kona (Octagonal) yantra of Mother Goddess on a banyan leaf with Gorochana (it is a natural fragrant used for specific occasions and special rituals). Then the mantra has to be read aloud for doing Janana Shuddi which is the first type of Shuddi as mentioned above. After cleansing the mantra, each alphabet of the mantra has to be linked with Pranava (Omkara) and chanted hundred times. This is known as Jeevana Shuddi according to the sages who are well versed in Mantra and Tantra shastras. Each alphabet of the mantra has to be written separately and along with sandalwood water each letter has to be sprinked with “Yam” (This is the root alphabet of the air element) hundred times. This is known as Taadana Shuddi. As mentioned above every alphabet has to be written separately again and each of these has to be sanctified with Red Oleander flowers with “Ram” (This is the root alphabet of the fire element) mantra a hundred times. This is known as Bodhana Samskara. Later, Lord Shiva, Shakti (Mother Goddess), Vishnu and other gods of choice have to be attended to in the prescribed method. The Shiva Mantra, the Shakti Mantra or the Vishnu Mantra, as the case may be according to their Tantras, have to be written on a Banyan leaf and their root alphabets are to be given numerical values. Then with a Peepul leaf along with omkara, sprinkling of water has to be done according to the given numerical values. Soon after, the mantra has to be 347
recited in the mind and Adhaara Shakti Kundalini has to be invoked. By doing this, the doshas like Anava, Karmana, Maayak doshas (such as Sahaj Agantuka, Kaarmana) get nullified and the mantra gets sanctified. This is called Vimalee Karana. Tara, Pranava, Vyomakara, Agni Repha, Manu, Dandi and Anuswara are the Jyothir Mantras (radiant mantras). “Om Hreem” is the yoga mantra for all these mantras. All the above mentioned alphabets of the mantras are to be sprinkled with Swarna Jala (the water in a golden pot), Kushodaka (water with Kusha grass), Pushpodaka (water with flowers) and Omkara. This is known as Aapyayana Samskara which satisfies the mantras. Again with Omkara, every root alphabet of the Jyothir Mantra has to be given Tapa hundred and eight times and Tarpana (offering of water to the divine entities). This is known as Tarpana Samskara. Shakti Mantra should be immersed with honey, Vishnu Mantra to be soaked in diluted camphor water, and Shiva Mantras are to be dipped in curd and milk for hundred weeks. This is known as Abhisheka Samskara. The favourite mantra has to be attached with Brahma Beeja “Om” and Maya Shakti Beeja “Hreem Sreem”. The energy at Adhaara Sthana has to be awakened. A hundred and eight Kumbhak pranayamas have to be done to make the mantra powerful. This is known as Deepthi Samskara. Merging the mind and prana, and doing the Japa on the Sushumna is known as Gupta Samskara. All these ten samskaras have been hidden in the Tantra texts. The sadhak should learn these things 348
through his Guru. Sitting in Maha Bandhasana in Yoni Mudra Sthiti, the Adhaara Chakra has to be pulled in. With Kumbhak pranayama, Kundalini energy has to be awakened. Then along with that Shakti from Mooladhara to Brahmarandhra, the mind has to be stabilized in the mantra. It has to be chanted thousand times so that all the doshas are taken away. Then the Mantra Siddhi occurs soon. There are eight Brahma Rishis (sages with knowledge of Brahman) namely Gautama, Bharadwaja, Vishwamitra, Jamadagni, Vasishta, Kashyapa, Atri and Vyasa. There are eight presiding Mantra Devatas (deities) namely Gayathri, Anushtup, Brihati, Pankti, Trishtup, Jagathi, Virat and Vasu. While chanting a mantra the sadhak has to know about these sages and deities. If the sadhak wants to obtain Siddhi in the desired mantra, he should daily follow a routine of performing pooja, dhyana, japa and havan. When he does this innumerable times his mantra gets fructified very soon. Mantra Chaitanya (Consciousness) and Kundalini Jagarana (Awakening)
Lord Shiva has given us the method of obtaining Parama Gnana (the Supreme and Ultimate Knowledge) which gives direct benefits and excellent understanding. By knowing this the sadhak can obtain Mantra Siddhi of his chosen mantra very soon. By meditating on the Kundalini Shakti in the form of the serpent which is in the Mooladhara, through Kumbhak 349
pranayama if the sadhak moves the prana in Sushumna, the prana vayu starts travelling. Then that energy makes inexpressible and rhythmic sweet sounds like Jhan-Jhan and Chin-Chin, and travels upwards in Sushumna to reach Sahasrara. Again it returns back to its native place, Mooladhara. To raise the prana to Sahasrara and again from Sahasrara back to Mooladhara innumerable times the sadhak has to do the Japa of his favourite Mantra by concentrating his mind. That makes the Mantra more energetic. The sadhak would be able to see different scenes, Gods and Goddesses within himself with the radiant Mantra Shakti. Then all his mantras become fully alive and conscious. In a dark house nothing can be seen without a light. Just like that, the mantra without consciousness cannot help to look inward. With such mantras Siddhi is not possible. Without sanctifying and purifying, when the mantra japa is done, then it has to be equated as an unclean group of words with animal tendencies. To make the mantra alive with consciousness, as mentioned earlier, chanting has to be done in Sushumna holding the mind and prana with Kundalini Shakti. This means the mantra has to be associated with the Shakti which is the form of consciousness. The union of Shakti (energy) with Shiva (eternal peace) has to be felt in Sushumna from Mooladhara to Brahmarandhra within and in the Para Vyoma (higher plane). Along with Kundalini Shakti the mind has to be concentrated upwards in Sushumna. When the chanting 350
is done the mantra consciousness gets awakened. It also demonstrates its potency. Without pooja and homa, the mantra consciousness is achieved. The sadhak should concentrate his mind totally with an effort on Kundalini energy and meditate through pranayama, holding the prana in Sushumna. When he does this Japa several times, his mantra gets consciousness. As a result of this, the knowledge of the mantra and know-how of the Kundalini Shakti would be obtained. The sadhak would also achieve Paramartha Siddhi (fructification of ultimate reality). Yoga Sadhana along with the Mantra
The complete knowledge of Yoga Shastra and Mantra Shastra depends upon Kundalini Shakti. Until Kundalini Shakti gets awakened, no Mantra Shakti and no yoga get fructified. This being the reason, Lord Shiva has mentioned several times the method of invoking that Maha Shakti in the methods of Mantra, Tantra and Yoga Shastras. For all the mantras, the root/base is Kundalini Shakti. All the mantras get generated from Kundalini Shakti. This is the root for the whole knowledge. So, this is known as Moola (root) Mantra. The mantras mentioned in the Shastras, when chanted in the same method do not give Siddhi and do not become conscious. However, general public keep chanting them. Through the practice of yoga, these mantras give Siddhi soon. So the sadhak, who wants to attain Siddhi of his favourite mantra, should daily 351
practice yoga. With daily practice of yoga, Kundalini Shakti gets awakened. With that the mantra becomes conscious and gives Siddhi. Only then, the sadhak gets the real benefit of the mantra. Without the practice of yoga, mantra siddhi is not obtained and without mantra japa, siddhi is not attained soon. Practice of yoga together with mantra japa at the same time bestows the peace-giving Brahma Gnana. Pranayoga
Lord Shiva has mentioned the methodology for making the mantra conscious and active. The body cannot perform any activity without Prana. In the same way, Mantra Japa done hundreds of times without the help of Prana cannot be activated. So, mantra has to be affixed with Purusha (male) mantra of Brahma Beeja along with Shakti (female) mantra of Maya Beeja as mentioned earlier in this chapter. Then in the Sushumna, mantra japa has to be done again and again holding the mind and prana together for either one hundred times or seven times. All the mantras get alive and conscious. This is the method prescribed to make the mantra get fully conscious and active. Sarva Karta (the doer of everything), Nirguna (beyond qualities) and Achala (motionless) Shiva cannot do any activity without Shakti. This is because without the help of his Shakti (Maya) Lord Eshwara cannot do activities by himself. This same Shiva along with Maya Shakti operates the creation and other 352
activities and becomes Swami (master of all). Without Shakti he is Nishkriya (non-active). When he is with Shakti he bestows prosperity and Liberation. This means the Brahma Beeja mantra cannot perform any activity without Shakti Beeja. Brahman without maya and maya without Brahman are not useful. In the union of both, there is an opportunity for something to happen. So the sadhaks have to do the mantra japa of Brahma Beeja along with Maya Beeja. Without maya, the Nirakara (formless), Nirguna (beyond qualities) Parabrahma Shiva cannot grant prosperity and Liberation to the sadhak. Without the help of Shakti he cannot do anything. With the union of Purusha (male) and Prakriti (Primordial nature, the material substratum of creation) all the activities in the creation occur. Brahma obtained Siddhatwa along with Savitri and became capable of creating the Brahmanda (Universe). Maha Vishnu rules the world along with Maha Lakshmi. Sri Krishna who stayed in Dwaraka obtained Siddhi along with his wife Satyabhama. Sri Rama became famous with the help of Seetha. In this world, people get Bhukti (food) and Mukti (Liberation) with the association of a woman. Between Shiva and Shakti, there is no difference. Just as we cannot differentiate between Moon and Moonlight, in the same way we cannot separate Shiva and Shakti. So sadhaks should set aside the difference in the mind and think of Shiva and Shakti, Brahman and Maya as one, and must practice the mantra.
Mantra Siddhi Yoga
Regulated, methodical practice of Mantra Japa awakens the Shakti within the sadhak. Then the sadhak obtains the divine feeling. As a result of this, when the sadhak starts chanting of the mantra, Yoga Sadhana happens on its own. He experiences the knowledge of the worlds within himself because of his Atma Teja (power of the soul) which pervades everywhere as a brilliant lustre. If this activity occurs continuously for seven days, the sadhak feels the influence of Rudra Shakti and he attains greatness. Under the influence of Rudra Shakti, the sadhak speaks many types of words and languages like Sanskrit very emotionally with energy of Shakti. He laughs, sings and uses harsh words in different ways. All these activities happen since the emotion of Shakti in the mind naturally does it. The sadhak does not do anything. When the Kriya Shakti (charged energy) is high, even if he thinks of stopping, he cannot do it. Later when the high energy gets into normalcy, where ever the sadhak’s looks reach, he would see his Atma Prakash (illuminated self) fully covered as rays of brilliance. The sadhak, who goes through this Sthiti (experience), would see the forms of Atma Jyotis in all directions wherever his looks reach. However, his chitta does not get fixed to those forms. After seeing those forms, the sadhak lets them go. With the high energy of Kriya Shakti he obtained, the sadhak is in an ocean of happiness. In this state even if an obstruction takes place accidentally, the sadhak gets 354
the energy of development and stabilizes in the much required state. With this sort of high energy when the sadhak does the practice of Yoga for a year, he obtains Yoga Siddhi. Because of this Yoga Siddhi, the Yogi achieves the capability of stabilizing himself in any Sthiti (condition) of his choice. The endeavor of human birth is to achieve four Purusharthas (Dharma, Artha, Kama and Moksha). To achieve them, the only instrument available is Yoga Sadhana (meaning Mantra Sadhana). The human being can achieve Bhukti and Mukti quickly through Mantra and Yoga Sadhana. Shastras have mentioned four ashram methods (Brahmacharya, Grihastha, Vanaprastha and Sanyasa) to achieve the four purusharthas. In Brahmacharya one has to get educated and achieve righteousness. In Grihasthashram one should earn by right means, and fulfill his desires according to his Vasanas. In Vanaprasthashram, one should set aside all the desires, Vasanas and do Tapa. At the end, one should take up Sanyasa and get Liberation. If we assume that the life span of a human being is a hundred years, then twenty five years should be allotted for each ashram, and one should leave the physical frame in Sanyasashram. Only then one would have accomplished one’s birth on this Mother Earth. For a skillful and intelligent sadhak the only way for enjoyment is Grihasthashram. The other three are assumed to do Tapa and to renounce enjoyment. If the Brahmachari, Vanaprastha (life 355
of retirement and contemplation) and Sanyasi set aside the idea of renouncing and take up enjoyment unfortunately then he reaches hell. Only in Grihasthashram, both enjoyment and yoga practice for liberation can be taken up. In the other three ashrams, whoever goes for enjoyment he is a great sinner. Our Shastras have said that his life is wasted. According to Shastras, Grihasthashram is suitable for Mantra, Oushada (medicine), Yoga, Gnana and Dhyana Siddhi. The greatest Yogeeshwara Lord Sri Krishna enjoyed all the comforts in Grihasthashram and was still called as Parama Gnani. In the same way, King Janaka and Bhagavan Sri Rama enjoyed comforts and still were known as great Gnanis. Sage Vashishta who was well versed in Mantra, Yoga, Gnana and Dhyana performed all the acts and activities and still he was known to be a Maha Gnani. Sages like Yagnavalkya, Vyasa, Parashara and other Gnanis, Dhyanis, Rajarishis, Maharishis, Brahmarishis were in Grihasthashram and still obtained Siddhi. Sukha Deva was opposite to all of them and spent all his life renouncing everything and lived a life of Parama Tyagi. If one wants to renounce, they should follow Sukha Deva. Sri Krishna, Sri Rama, Raja Janaka, Sage Vashishta and Tyagi Sukha Deva are five great people. They are all famous for Gnana, Jeevan Mukti and Videha Mukti. This means Grihasthashram is a great ashram. -o0o-
Chapter 18 Tatwa Gnana in Tantra Shastra
Before Buddhism became popular, the system of Tantra was very prevalent in India. This Tantra system was followed in all places, especially Bengal, Assam, Orissa, Bihar, Kashmir and Nepal. People who follow Tantra can be seen in all these places even now. We can also see the sculptures mentioned in the Tantra Shastras in the islands of Sumatra, Bali, Java, China, Japan, Siam and Burma. By this we can understand that in ancient times, the Tantra system was popular in those countries. In Bhagavatam eleventh chapter, the pooja methods of Tantra are given in detail. Yuga Purusha (the greatest human being of that period) Sri Rama prayed to Goddess Durga to kill Ravana, the demon king. Just like the methods of the Vedas, the methods of Tantra Shastra are also ancient. Tantra Shastra is said to be the Panchama (Fifth) Veda. The great text of Tantra is divided into three parts viz. Vishnu Kranta, Radha Kranta and Ashwa Kranta. There are sixty five books of Tantra connected to each of these Krantas. In “Pranatoshini” (reference book on Tantra Shastra) there are one hundred and sixty two names of the books of Tantra Shastra. All these are given by Lord Shiva. Not only these one hundred and sixty two, the other names of Tantra Shastra books are also given in “Pranatoshini”. There are at least three hundred books including these one hundred and sixty two. 357
However, at present, there are only a few books available. Fifty to sixty books have been published by Kashmiris in the name of “Srinagar Kashmir Series”. The texts of Tantra are of three types with three different names – Shaiva, Vaishnava and Shakta. In Tantra Shastra, the Upasana of the Trigunas of nature is mentioned. While giving the details of the results of the Upasana, they also mentioned about obtaining four Purusharthas, failing which the sadhak would descend to lower worlds/births. Because of Satvic Upasana, which is associated with Satva Guna of nature, righteousness and liberation are obtained. Because of the Rajo Upasana, which is connected to Rajo Guna of nature, wealth and fulfillment of desires is assured. Because of Tamasic Upasana, one reaches lower worlds/births. In the Tantra Shastra, depending upon the eligibility of the Upasak (one who does Upasana), these three paths are mentioned. They are Satvic, Rajasic and Tamasic. In Shiva Shakti Upasanas, three paths are mentioned. They are Divyachara, Veerachara and Pashuvachara. In Tantra Shastra, depending upon the eligibility of the sadhak, there are various types of Upasana Devatas (presiding deities) to fructify the desires. Various types of Mantras and Karmas (activities) are also given for those Devatas. Those who do the Upasana of Tamo Guna follow Vama Marg and Pashuvachara. They adhere to five M’s which are Madhya 358
(Wine), Mamsa (Meat), Matsya (Fish), Mudra (a type of posture in Yoga Sadhana) and Maidhuna (act of sex) to appease the Gods. They feel that by practicing these things, Gods become happy and bless them with desired results. They do terrible acts to fructify their desires because of their bad samskaras. Sammohana (enticing), Vaseekarana (making others surrender to them), Uchaatana (to disgust a meditative person), Sthambana (making others motionless), Vidheshana (these are mantras used to create differences between two or more than two persons) and Marana (killing) are the tricks they use to appease Gods and get their desires fulfilled. Even now we hear that such practices are in vogue here and there whether we agree or not. In the texts of Tantra, it is said that one would go to hell as the result of doing such heinous acts. The second one is Veerachara Bhava. Those people who follow Veerachara do the Upasana of Rajasic and Satvic Gunas. They do not follow the five M’s like Pashuvachara followers. In the Upasana method, wherever Bali (sacrifice of life) or offering of wine has to be done, they substitute them with Kushmanda Bali (offering a big pumpkin) and milk with jaggery in a copper utensil. However, the mantra japa, havan and method of doing pooja of both these followers are naturally one and the same. The followers of Veerachara path do not do Jeeva Himsa (killing of animals) and Madhya Nivedhana (offering of wine). So these people find faults in the methods adopted by Vama Marg (path) followers. Vama Marg tantriks are to be really blamed. 359
People detested and hated Tantrik Upasana methods performed by Vama Marg followers. By doing such acts, the actual greatness of Tantra Shastra does not get reduced. The shastras have clearly mentioned that the sadhaks will get results based on the Guna (Satvic, Rajasic or Tamasic) which they follow. In the Vedas also, it is mentioned that people would reach lower worlds/births if they do the Upasana with Agnana (Ignorance) and Andhakara (Blind belief). All the Shastras preach us not to do such acts which beget harm. In our shastras, the good and bad aspects of material life are widely discussed. Meat is not an edible thing. However, in Vaidya Shastra (medical sciences) the good and bad about them are described. In the same way, in Tantra Shastra also, auspicious Upadeshas (preachings) are given in various ways. How can we leave them? According to the shastras, the good in them has to be accepted and the rest of it has to be left aside. This is told to be the knowledge which comes out of discrimination. The Dharma Karmas, Pooja Paath, Japa Tapa, Havan, Recitation, Meditation, practices of Yoga, pilgrimages, fastings and the other things which we do are the acts of Tantra. In the texts of Tantra, these acts and activities are described in detail. There is a big description about all the Gods we pray to, and their mantras. With selfishness, to achieve Paramartha (the Ultimate Goal) all the karmas we practice are Tantric only. So we are also Tantrics, but we are not the followers of Vama Marg. In the texts of Tantra, there is a mention of the Devis and Devatas 360
(Gods) who have been talked about in the Epics. The practice of Yoga which is mentioned in the Upanishads can be found in the texts of Tantra. In the Karma Kanda (Chapter of the Rites) of the Vedas, Yagna Karmas (performing the Yagna) is the main portion. Presently, somewhere or the other these Yagna Karmas are being practiced. We can conclude that the knowledge we get through the Vedas, Upanishads, Puranas, Dharma Shastras and Darshana Shastras is not different from the knowledge of the Tantra Shastra. In all these things, same knowledge is hidden. Divya Kulachara
The yogis who follow Divya Kulachara do the Upasana of Satvic Guna. They detest the Vamachara followers who do the sadhana of the five M’s. Spiritually, all these yogis hate the five M’s and their sadhanas. They give a different meaning to those sadhanas. The name “Kula” is associated with Shakti and “Akula” is associated with Lord Shiva. The Divyachara sadhak who merges into the union of Shiva and Shakti is called “Kuleena”. The ignorant followers of Pashuvachara Marg never get the awakening of Kundalini Shakti. The sadhak who follows Divyachara gets the Kundalini Shakti awakened. So, we should conclude that the yogi of Kula who gets Kundalini energy is the true servant of Shakti (Mother Goddess). The Divyachara sadhaks think of the Kundalini energy as wine, Parama Shiva as meat, and Bhairava Shiva as Bhokta (one who 361
consumes). The union of Shiva and Shakti gives them happiness. This is only liberation. Happiness is the form of bliss. This is there in the body of the sadhak. The yogis drink the Amrut (nectar) which is obtained through their body. These are called the Divya Panchamakaras (The divine and real five M’s). The yogi who knows about the three Lingas that are in the Agna Chakra (Swayambhu, Baana and the other Linga within himself) alone has the capability to do the Shat Chakra Bedhana. The one who can travel from Mooladhara to Parama Shiva (who resides in the Sahasrara) and the one who goes again and again from Mooladhara to Brahmarandhra to drink the nectar oozing from the Chandra Mandala (planet Moon) which is in the middle of Sahasrara, is known as the yogi who had Madhu Paana (drinking of nectar). The others who drink Madhira (ordinary alcoholic and intoxicating drink) are all considered as ignorant people. When the energy of Kundalini merges into Parama Shiva in the Sahasrara, then from the thousand petalled Lotus, the nectar oozes out and the yogis drink it. This drinking is said to be Maha Paana, Madhu Paana or Madhira Paana, according to Divya Kulachara. The yogi takes his tongue upwards, makes Khechari Mudra and drinks the nectar which comes out of the Sahasrara. They do not drink the wine which is prepared with jaggery and rice. They do not take Bhang which gives them temporary and
external intoxication. They enjoy the bliss which comes out of the activity of Kundalini energy. Such yogis are Brahma Gnanis. The subtle body of the Jeeva (Immanent) is held within the physical body. So the human being becomes ignorant and tied down to the body. The yogi who eats meat as the form of ignorance is called as Mamsa Bhakshak (meat eater). The skilled yogis get rid of the animal of Papa and Punya (animal tendencies) with the sword of Gnana. They give that Bali (Sacrifice) and become capable of merging their Chitta with Parabrahma. Those people are the true meat eaters. The one who controls his mind, prana and senses, can give the Bali to the Atma, and experiences the comfort of the self is said to be the meat eater. Those who do the killing of other living beings are called as Tamasic (sinners). Those are the people who cannot satisfy their taste buds and in the name of God they offer Bali and eat that meat. These sorts of people certainly take a lower birth in the animal kingdom. Controlling all the senses through the mind in the soul is said to be the eating of the fish. Continuous radiance of happiness from the atma is said to be the mudras. Only yogis can do these and they are known as Mudra Dharana, Dhyana and Samadhi. Through the practice of these, liberation is obtained. External enjoyments and material comforts do not give Mukti (Salvation).
Merging Parashakti Kundalini Devi with Parama Shiva through Maidhuna Samyoga (association of male and female) and getting the ecstacy is supposed to be Divya Maidhuna (the divine union) experience by the yogis. Because of this, they get out of the cycle of births and deaths. Otherwise, a relationship with any women (other than one’s wife) is called womanizing. The union of Shiva and Shakti is Samyoga. According to yogis, merging the Bindu form of Shiva with the Kundalini Shakti is Divya Maidhuna. The paramashakti of Ida and Pingala should enter the Sushumna Nadi. Sushumna is known as Shakti. The Jeeva (the form of Prana) is said to be Lord Shiva. The Samyoga of Sushumna and Prana is said to be Maidhuna. The divine feeling which the yogis experience occurs when the mind and prana enter the Sushumna. When the Prana Vayu stabilizes in the Sushumna, the enjoyment experienced is billions of times more than that of sexual pleasure. Generally because of participating in Maidhuna the strength and energy are lost but the Divya Maidhuna increases them along with enthusiasm. By just drinking (intoxicated wine) if one gets Siddhi, then everybody would have taken to drinking. Those ignoran people who drink habitually would all have got liberated. In the same way if meat eating gives punya, swarga (heaven) or moksha, every one would have eaten meat to earn punya. The animals which eat meat also would have got punya. If one gets 364
liberated through participating in sex with a woman, all the living beings in this universe do that, and all of them would have to get liberation. If people do not understand the true knowledge Bhagavan gave us and still proclaim that they are righteous people, those people would reach lower worlds/births after their demise. Ashta Dasa Vidyas
Rig Veda, Yajur Veda, Sama Veda and Atharvana Veda are the four Vedas. Shiksha, Kalpa, Vyakarana, Nirukta, Chanda, and Jyotisha are the six Vedangas. Mimamsa, Nyaya etc. are Shat Darshanas. There are one hundred and eight (108) Upanishads, Puranas, Etihasas and Dharma Shastras. Ayurveda, Dhanur Veda, Gandharva Veda and Artha Veda are four Upavedas. All these together are known as Asta Dasa Vidyas. The upaveda for Rig Veda is Ayurveda (medical education). The upaveda for Yajur Veda is Dhanur Veda (archery and warfare). The upaveda for Sama Veda is Gandharva Veda (musical knowledge). The upaveda for Atharvana Veda is Artha Shastra (sculptory art and crafts). There are eighteen Puranas. They are Brahma, Padma, Vishnu, Shaiva, Bhagavat, Naradeeya, Markandeya, Agneya, Bhavishya, Brahmavaivarta, Linga, Varaha, Skanda, Vamana, Koorma, Matsya, Garuda and Brahmanda. There are UpaPuranas along with these Puranas. A group of Tantra texts and eighteen Smritis are there are in Dharma Shastras. Parashara, Yagnavalkya and Manu Smriti are taken with special reverence by the public. Our Granthas (ancient texts) of Dharma and 365
Karma give the knowledge of material and spiritual life to the people. How can we know whether the ancient Shastras about Dharma and Karma along with the eighteen educative texts of Shastras were written by knowledgeable seers or ignorant, mean and disoriented people? Nobody can clearly decide on this. This is because all these Shastras were heard either hereditarily or through Guru-Shishya Parampara, and were then put into writing. In those books we can never find the name of the author, his profile or the time frame. All these Shastras do not focus on a single point. All of them have taken up various subjects at different times and proposed their theories in a big way. In such circumstances, it is very difficult to draw logical conclusions. Especially when it comes to the Puranas, there are many disputable points which have to be debated very well and need to be revised. In Purana Shastras the description of very favourable things, terrible things and realistic things are given in detail. The details of Tatwa Gnana are also extensively discussed. There are many irrelevant things as well. The Murthi Pooja (having a statue in front of the sadhak and performing pooja), Vrata, Japa, Dana and Theertha Yatra (visiting holy places) are all mentioned in those books. According to many, those Puranas are written by Krishna Dvaipayana (meaning Bhagavan Veda Vyasa). However, we see a few imaginary and ignorant things also described in the Puranas. How can Veda Vyasa who is a Trikaladarshi (one who can see the past, the 366
present and the future) mention trivial matters and write them? The Vedas, Upanishads, Shat Darshana, Dharma Shastras and Smrutis are undoubtedly true, but all the matters in the Puranas do not appear to be true. However, all the people are doing Dharma Karmas as directed in the Shastras. The Shastras written by Gnanis
Gnana was obtained through the Sadhana of Shaiva Pashupatha Mahadarshana Shastras. With that energy and by the Grace of Parameshwara, devout Gnanis have authored other Shastras. Maharshi Kanada wrote Vaisheshika Dharma Shastra. Gouthama Maharshi wrote Nyaya Darshana Shastra and Sage Kapila wrote Darshan Shastra. Sage Dhishtha wrote Charwaka Nastika Darshan texts. This text is the most objected one. To understand this or to make it better understood to others, we may get into problems. The Great Buddha, the ninth incarnation of Maha Vishnu wrote Bouddha Shastra to destroy the wicked minded. That book contains reverence to Buddhism as well as opposition to the contents of the Vedas. When the Vedas were opposed, this book got rejected by the people. Buddha did not sing the glory of God but rather focused on Gnana obtained by direct perception. He wrote more about the knowledge that he obtained. Many people left their karmas, became empty and argued about the non-existence of Eshwara. Dharma Shastras said that leaving aside one’s duties and the work to be done is a great sin. Rejecting Eshwara is Maha Papa (great sin). In the Nyaya Shastra written by Sage 367
Gouthama, it is said that obstinacy in illogical arguments about the karmas to be done would lower the Jeevatma into animal births. The Shastras were written with the Grace of Bhagavan, and to understand them, the energy of Bhagavan is very necessary. Generally ignorant people get attracted to that system/religion where they need not have to work on Prapanchika Karmas (worldly activities). Buddhism had come in to preach Gnana as a route to Spirituality and Buddha had enlightened many souls. However as generations passed by, the personification of Sanyasa, the concept of Vairagya and living on alms as a mechanism to erase ego resulted in thousands of ladies, children and men becoming beggars and moving around India. Many kings and emperors also took to Buddhism. Hence, at that time Jagadguru (the master of the world) Adi Shankara (the founder of Sanatana Dharma) came to re-establish Sanatana Dharma, the Vedic religion. Buddhism did not remain a force in India but instead it spread into many other countries. Buddha had asked some of his disciples/followers to carry it far and wide. In 1921, according to a survey conducted by all religions, the population on the earth was 1630 million. For every hundred people, there were fifty Buddhists, twenty six Christians, thirteen Muslims and 11 followers of Sanatana Dharma (Hindus). This gives us an idea of how well Buddhism was established. Half of the population on the earth was following Buddhism. The people of Ceylon, Burma, Tibet, Siam, 368
China, Japan, Jawa, Sumatra and Bali islands were all followers of Buddhism. With the re-advent of Sanatana Dharma, the number of followers of Buddhism gradually reduced in India. In the Puranas, Buddha was mentioned as the ninth avatar (incarnation) of Bhagavan. His knowledge and path would gain popularity everywhere in Kaliyug. That is the very reason that many people are following Buddhism now. However, that has also led to people setting aside the Vaidika Karmas (religious rituals according to the Vedas). The institution of Ashrama Dharma has taken a beating. People have started thinking independently and logically. They are leaving Vaidika Dharma aside. The National Emblems of the Government of India are of Buddhism. The Ashoka Chakra (the wheel of Ashoka), Sthamba (the pillar) and the Simha (the lion) have taken an important place in the financial sector (on the currency notes) and are very famous. Today in the administration of India, religion has no special place. India is a secular country. Anybody can take up any religion and it becomes his religion. As a result of this, public are not following rituals. Atrocities have increased. Debauchery also is very high and people are becoming characterless. Where ever there are no limits or boundaries on morals and righteous living in societies, naturally all bad things spring up. Hence wrong attitudes develop in the people and everyone gets into troubles. One can continue to be secular, accept and respect all other religions but need not do away with the Vedic rites given in Hinduism. 369
All our Shastras of Dharma and Karma are written by Gnanis (Seers) with the Grace of Lord Shiva. Either doubting them or not following them is a great sin. Following the Shastras written by agnanis (ignorant people) is a great sin. There are no Shastras which are specified for the ignorant, but those agnanis who use it for their selfish motive have combined Adharma and Agnana with the original texts for their personal gains, and rewritten the same Shastras written by Gnanis. That which is not in agreement with Dharma (righteousness) either on earth or in the higher worlds brings calamity. Such things written by agnanis have to be understood and left aside. In the Shastras everything has been discussed through stories and roles personified by important characters. Their good and bad qualities are given in detail for commoners to learn. For a variety of benefits, there are various rules and different methods. Whatever method is suitable, that method can be adopted by them. The Shastras say that one has to stick to one’s Swadharma (own duty) and obtain the four Purusharthas. The prime objective of Shastras is to make the human being achieve the goal of his life. There is no other better objective than this. The Darshan of Gods
According to the Puranas and Epics like Mahabharata we understand that there were relationships between the Gods and human beings for millennia. The Gods used to help human beings. People were performing Yagnas for Gods. To obtain 370
boons, they were doing severe Tapa (penance). In those days, people used to fulfill their desires by praying to Gods. In Mahabharata many such stories are there. With Mantra Japa, Kunti Devi gave birth to the Pandavas as a boon from the Gods. Arjuna did penance and obtained boons from Parameshwara. Indra helped Arjuna. Dharmaraja did Surya Upasana and obtained Akshayapatra (a utensil which gives unlimited food by just praying). There are hundreds of such stories in our Puranas. Bhagavan Sri Krishna did penance of Lord Shiva and Shakti, and obtained many boons. However, all these things happened well over 5,000 years ago. All the people of all castes prayed to Gods and obtained benefits of their choice. They lived a comfortable life and created a place for themselves in history living amicably with peoples of other beliefs and castes. On the account of the absence of faith and true knowledge nowadays many practices are falsely labeled as superstitions. The various aspects of Universal Energy, represented by various Gods, are not properly understood/explained to people. Without steadfastness in practice one cannot obtain the darshan of Gods. The darshan of Gods can be obtained if one does Tapa religiously as per the prescribed methods following all the rules and regulations. Then, even boons can be obtained. In a book called “Bhaktimala” the stories of devotees of the past three hundred years are written. These are not very ancient stories. 371
The Queen Meera Bai used to have darshan of Sri Krishna. There are other stories like Sant Tulasidas (who wrote Sri Rama Charita Manas), great devotee Narsi Mehta (whose work used to be done by God Himself), Namadev, Tukaram, Haridas Swamy and hundreds of others. All of them always used to be immersed in constant remembrance through singing bhajans in praise of God. They used to visualize God everywhere. They were not connected to worldly and material life. They were only singing the glory of their personal God. If devotees had Darshan of God three hundred years ago, why does it not happen now? If we are devoted to God like them sincerely, then the Darshan of God can take place. This has been mentioned by the Mahatmas (great souls) and the Shastras. As mentioned in the Shastras, when the body, mind, prana and the senses are combined together constantly in all the circumstances, and God is remembered and prayed, the sins diminish and the Darshan of God is attained. To obtain the Darshan of God, a great feeling of surrender, Tapa and Yoga Sadhana are most important. Unless connection with this world is not set aside, the blissful state that is obtained through Yoga, Gnana and Dhyana cannot be achieved. The sins also do not diminish. In such a situation, the Darshan of God also is not possible. According to our Yoga Shastras, when the darshan of God is obtained through the Gnana which comes out of Yoga Sadhana, then the sadhak gets completely relieved of Roga (sickness), Shoka (misery), Dukha (unhappiness), Papa (sin), 372
Janana and Marana (cycle of births and deaths), and obtains Jeevan Mukti (Liberation). The Satvic Sadhaks who perform Japa, Tapa, Seva, Pooja, Yoga, Gnana and Dhyana sincerely with faith and do good work would have the darshan of God as mentioned earlier. One gets intuitive instructions from within. One need not have any doubts about this. Through Vairagya (renunciation), the sadhak achieves a higher state in his Sadhana and his Satva Guna also increases. His Chitta, mind, senses and prana become pure. The sadhak obtains happiness and peace. Atma Shakti (the energy within) would increase. At once, Viveka (discrimination) and Vignana (true knowledge) would increase within and in Dhyana the darshan of Gods is obtained. When the sadhak gets such divine experiences, he may face Chitta Bhrama (delusions of the mind). He may not have any control over his mind in that state and may behave strangely. He would blabber about the future, Gnana, Dhyana and Darshan like a mentally unstable person. To proclaim their superiority, many cheats and arrogant people put up a show and say that they have had the darshan of God. They also mention that Gods keep discussing with them about the good and bad that may happen in the future. Ignorant people believe such things and keep surving such arrogant Gurus. They give Dakshina (token of gratitude given to the Guru) to such people trusting them as Gurus. When their desires do not get fulfilled or when mishaps happen they begin to blame such fake Gurus. Because of their bad experience, 373
they start saying that Gnana and Dhyana are the professions of cheats and arrogant people and we should not believe them, but they never realize their own ignorance. Skillful sadhaks should obtain Gnana through Bhakti and Yoga Sadhana with the Grace of the Satguru. They should attain Jeevan Mukti in this life itself which is quite possible. With that great wish, we conclude this book. -o0o-
Glossary Advaita (Literally non-dual)
A School of Vedanta holding the oneness of God, Soul and Universe, whose exponents were Gowdapada and Adi Shankara.
A great Saint and Philosopher; Exponent of Advaita Vedanta; Known for his commentaries on the Bhagavad Gita, Upanishads, Brahma Sutras; Author of Soundarya Lahari and other devotional poems.
God of Fire and Speech.
A psychic centre in the middle of the eyebrows.
The first of the five material elements that constitute the universe, often translated as “Space” and “Ether”. The four other elements are Vayu (Air), Agni (Fire), Ap (Water) and Prithvi (Earth).
A psychic centre situated in the heart.
One of the eight limbs of Patanjali Yoga; 375
Postures of the body. Atman
The Self or Soul – denotes both the Supreme Self and the individual soul which according to Advaita are identical with Brahman.
The same as “OM”.
A term of Vedanta denoting ignorance.
An important Hindu Scripture containing the teaching of Lord Sri Krishna to Arjuna.
Name given to God signifying His aspect as Creator (one of the Hindu Trinity).
The Absolute or Supreme Reality.
The first of four stages of life; The life of umarried student; The observance of continence for the pursuit of the Self.
A treatise on Vedanta philosophy ascribed to Bhagavan Veda Vyasa.
Determinative faculty of the mind; Intellect.
The cognizing faculty.
Mind with its accumulated impressions in its function as memory. The Gods of the Hindu religion.
Devas (Literally Shining ones) Dharana
One of the limbs of Patanjali’s Yoga; Contemplation or fixing the mind; Concentration.
One of the limbs of Patanjali’s Yoga; Meditation.
Dwaita (Literally dual)
A system of Philosophy holding that the individual souls are different from each other and from God.
The Lord of the entire Universe; Also the personal God of all.
The name of a Vedic metre; Also the Mantra used for worshipping the Supreme, contained in the Vedas.
A sage and author of Gheranda Samhita, a 377
classic work on Hatha Yoga. Gita
See Bhagavad Gita.
Married householder; The second stage of life.
Guna (Literally attribute or quality)
According to Sankhya philosophy, Prakriti (nature or matter) has three Gunas. They are Satva, Rajas and Tamas. Tamas means dullness or inertia. Rajas means restlessness or activity. Satva means balance or righteousness. The three qualities bind the human nature to the world.
Teacher or Preceptor; The remover of darkness or ignorance.
“Ha” stands for the moon or Ida and “Tha” stands for the Sun or Pingala Nadi. This Yoga deals with the union of physical and mental energies and channelizing these through the Sushumna Nadi which carries the spiritual energy in man.
A nerve which starts at the Mooladhara and runs to the left of Sushumna Nadi and ends at the right nostril.
The waking state of Consciousness. 378
Chanting of Mantras or names of God; Union with God through the process of repeating the names of God mentally or with rosary.
Jiva (Literally the living being)
The individual soul; The embodied or living being.
The individual soul which, in essence, is one with the universal soul.
Knowledge of Reality arrived at through reasoning and discrimination; Also the process of reasoning by means of which the Ultimate Truth is attained.
Sabda (Sound), Sparsha (Touch), Roopa (Sight), Rasa (Taste) and Gandha (Smell).
The founder of Sankhya Philosophy.
Action in general; Duty; The Vedas use this word chiefly to denote worship and humanitarian action.
The causal body.
Retention of breath.
The name given to the energy being coiled and dormant at the base of the spinal system.
Sound as uttered in the throat.
A psychic centre at the navel.
Seed words or Sacred words constantly repeated by the Mind.
A term of Vedantic philosophy denoting ignorance, obscuring the vision of Reality; The cosmic illusion on account of which one appears as many, the Absolute as the Relative world.
One of the six systems of Hindu philosophy – divided into Purva Mimamsa, the system of Jaimini and Uttara Mimamsa or Vedanta.
Mudra (Literally that which removes pain)
Special postures of the body or limbs creating Spiritual Vibrations; That which removes sorrow.
Final absorption in Brahman, or allpervading reality through the annihilation of the individual ego.
One of the eight limbs of Patanjali’s Yoga; 380
Imbibing God consciousness through contentment, austerity and spiritual study. Om (also known as Pranava)
The most sacred word of the Vedas; Also written as AUM. A symbol both of the personal God and the Absolute. For further explanation, see Madukya Upanishad.
Prithvi, Ap, Tejas, Vayu, Akasha (Earth, Water, Fire, Air and Ether).
Beyond; The causal aspect of Sound.
The Universal or Supreme Soul.
Sound perceived as an idea.
The author of Yoga Sutras dealing in Yoga, one of the six systems of Hindu Philosophy.
A nerve which runs at the right side of the Sushumna Nadi and ends at the left nostril.
Consciousness functioning in deep sleep.
Primordial nature; The material substratum of creation consisting of the three Gunas, viz. Satva, Rajas and Tamas.
The Vital Breath (also Life Force) which 381
sustains breath in a physical body; The primal energy or force, of which other forces are manifestations in Yoga; Prana is described with five modifications, viz. (1) Prana, controlling the breath, (2) Apana, carrying downward unassimilated food and drink, (3) Vyana, pervading the entire body, (4) Udana, present in vomiting and conducting the soul from the body at death, (5) Samana, carrying the nutrition throughout the body. Prana is also a name for Saguna Brahman or Brahman with attributes. Pranava
The name given to the sacred word, OM.
One of the eight limbs of Patanjali’s Yoga; Regulation of the Breath.
One of the eight limbs of Patanjali’s Yoga; Withdrawal of the senses from objects.
See under “Guna”.
A system of yoga ascribed to Patanjali.
Exhalation of Breath.
A Seer of Truth to whom the wisdom of the Vedas was revealed. A general name for 382
Saint or Ascetic. Shabda
Brahman with attributes; The Absolute conceived as creator, preserver and destroyer of the Universe; Corresponds to Eshwara or Personal God.
A super-conscious state; An objective of meditation; Transcending the three known states of consciousness viz. waking, dreaming and dreamless sleep.
The material world; Unceasing cycle of births and deaths.
See “Adi Shankara”.
Worship of Sun-God at the time of Sunrise, Noon and Sunset; The meeting time.
One of the six systems of Hindu Philosophy which teaches that the universe evolves as a result of the union of Prakriti (nature) and Purusha (consciousness), founded by Kapila.
Monastic Life; The last of the four stages of life.
Existence-Consciousness-Bliss; A name of Brahman or Absolute Reality.
See under “Guna”.
Energy; Name given to God conceived as the Mother.
Name given to God in His aspect of Dissolution.
The gross body consisting of the physical sheath.
A central nerve running through the spinal column, starting from the Mooladhara and flanked by the Ida and Pingala Nadis to its left and right sides.
The third state of consciousness of deep and dreamless sleep.
A psychic centre at the base of the sexual organ.
The dreaming state of consciousness.
See under “Guna”.
stratagem; Name given to books dealing in methods of worship of deities; A branch of study under the Agama Shastras; It includes rites, symbols, mudras, consecration of images, etc. Turiya
The fourth state of consciousness; Pure consciousness which both transcends and pervades the other three known states of consciousness, viz. waking, dreaming and dreamless sleep.
A treatise on Yoga and Advaita containing the teaching of Lord Sri Krishna to Arjuna, ascribed to the latter part of Mahabharata. The commentary by Gowdapada is a classic text supplementing the Bhagavad Gita.
Gross or uttered sound.
The letters of the alphabet; Literally colour.
The third stage of life of retirement and contemplation.
Presiding Deity of Water.
God of Wind. 385
Literally, the concluding portion of the Vedas; A system of Philosophy ascribed to Veda Vyasa, discussed in the Upanishads, Bhagavad Gita and Brahma Sutras.
The revealed scriptures of the Hindus compiled by the sage Vyasa into Rig Veda, Yajur Veda, Sama Veda and Atharva Veda.
Name given to God in his aspect of preservation; One of the Hindu Trinity.
A psychic centre in the throat.
One of the eight limbs of Patanjali’s Ashtanga Yoga; Includes non-violence, truthfulness, non-stealing, continence, nonacceptance of gifts, and non-accumulation of wealth.
A machine or a form or diagram invoking spiritual power like the Sri Chakra.
Union of the individual soul and the Supreme Soul; Discipline by which such union is effected; The Yoga system of philosophy ascribed to Patanjali is one of the six systems of Hindu Philosophy. Different types of Yoga are Bhakti Yoga, 386
Jnana/Gnana Yoga, Dhyana Yoga, Raja Yoga, Hatha Yoga and Kundalini Yoga. Yoga Vasishta
Instructions dealing in Vedanta and Yoga given by Rishi Sri Vasishta to Lord Rama. -o0o-