Académique Documents
Professionnel Documents
Culture Documents
Author:
Edara Nageshwara Rao
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
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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 Gods playground. Through the human body God can
communicate.
Need for Knowledge of the Divine
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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
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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
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.
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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
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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
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Chapter 2
The Glory of Being Human
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
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
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
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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
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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
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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
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 Gods 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.
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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
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
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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.
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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
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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.
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Chapter 4
Logic of Tatwa
(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,
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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
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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
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Chapter 5
The Path of Knowledge and Customs in India
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
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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
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.
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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
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from God. Prana is always with God. When the Sadhaks 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 Gods 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 Sadhaks 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
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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
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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.
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Chapter 6
Mahayoga
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Chapter 7
Atma Gnana (Self Realization) that comes through the
practice of Yoga
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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 Devis grace would be showered on yogis and Siddhi
is obtained. The Kundalini (dormant serpant power) gets
awakened through the Sadhaks 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.
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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
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
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Kundalini energy may get awakened even if one does not get
a Guru. Yet, the sadhak has to do penance for an enlightened
master
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
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Ghathavasta
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Chapter 8
Deeksha Methodology according to the ancient system
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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
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Anavi Deeksha
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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.
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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
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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
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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
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 sadhaks 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 sadhaks 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.
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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 dos and donts. 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
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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 Gurus words
literally as final, does service and lives according to the Gurus
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
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
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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
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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
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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
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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
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Chapter 10
The Place where Deeksha is given
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
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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 ones
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
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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
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Chapter 11
The Direct Witness of Deeksha Yoga
Gnana is of two types
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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.
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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
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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.
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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 sadhaks happiness and
enthusiasm increases. By practicing them daily, the digestive
acids also increase and twenty types of phlegm related diseases
get destroyed.
Pranayama
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Chapter 12
The creation of Mantra of Kundalini Energy through Deeksha
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
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 persons 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
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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 sadhaks
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 sadhaks 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 sadhaks mind is fixed on
Lord Shiva. Also the darshan of Siddha Purushas, his own Gurus
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
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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),
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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 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.
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Chapter 13
The Three Bodies of Brahman
Yogashikopanishad
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.
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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
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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)
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
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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.
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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.
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Chapter 14
The Knowledge of Six Chakras
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
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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
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
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
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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
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
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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
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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.
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Chapter 15
The Five Methods that generate Siddhi
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
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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 Shivas
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
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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.
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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
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
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mind reaches, the yogis 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)
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Chapter 16
Ashtanga Yoga
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 womans 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
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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
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,
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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.
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The knowledge of the four Vedas along with the Shadangas (six
parts) is known as Apara Vidya.
Para Vidya
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Maha 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
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Poorna Tatwa
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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
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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
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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
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Chapter 17
The Need for Mantra
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
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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
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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
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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
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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
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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
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
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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 sadhaks 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
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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)
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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
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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)
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
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Chapter 18
Tatwa Gnana in Tantra Shastra
(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
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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
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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.
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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-
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Glossary
Advaita
(Literally
non-dual)
Adi Shankara
Agni
Ahamkara
Ego.
Agna/Ajna
Akasha
Anahata
Artha
Meaning
Asana
AUM
Avidya
Bhagavad Gita
Beejaksharas
Seed sounds.
Brahma
Brahman
Brahmacharya
Brahmasutras
Buddhi
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Chaitanya
Consciousness.
Chit
Chitta
Devas (Literally
Shining ones)
Dharana
Dharma
Righteousness
Dhyana
Dwaita (Literally
dual)
Eshwara
Gayatri
Gheranda
Grihasta
Guna (Literally
attribute or
quality)
Guru
Hatha Yoga
Ida Nadi
Jagrut
Japa Yoga
Jivatman
Jnana/Gnana
Jnanendriyas/
Gnanendriyas
Kapila
Karma
Karana Sharira
Kumbhak
Retention of breath.
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Kundalini
Madhyama
Manipura
Mantra
Maya
Mimamsa
Mudra (Literally
that which
removes pain)
Nirvana
Niyama
Pancha Bhootas
Para
Paramatman
Pashyanti
Patanjali
Pingala Nadi
Prajna
Prakriti
Prana
Pranayama
Pratyahara
Rajas
Raja Yoga
Rechak
Exhalation of Breath.
Rishi
Saint or Ascetic.
Shabda
Uttered sound.
Saguna Brahman
Samadhi
Samsara
Shankara
Sandhya
Sankhya
Sanyasa
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Sat-chit-ananda
Existence-Consciousness-Bliss; A name of
Brahman or Absolute Reality.
Satva
Shakti
Shiva
Sthula Sharira
Shushumna Nadi
Sushupti
Swadishtana
Swapna
Tamas
Tantra
Literally
means
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technique,
plan
or
Uttara Gita
Vaikhari
Vairagya
Non attachment.
Varna
Vanaprastha
Varuna
Vayu
God of Wind.
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Vedanta
Vedas
Vishnu
Vishudha
Yama
Yantra
Yoga
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