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Siddha Mahayoga

Edara Nageshwara Rao

English Translation by:

Bandepalli Neelakar
Blessings from Swami Sahajananda Tirtha
Yoga is Jivatma (human soul) getting merged into Paramatma (super
soul). The practice done with this desire is also called Yoga. According
to the law of Karma, unless the accumulated Papa Punyas (sins and
virtues) get cleansed, the merger of Jivatma into Paramatma does
not take place. Unless one goes through Prarabdha Karmas
(accumulated sins), they do not vanish. Only with the grace of Lord
Parameshwara and the Guru, these Karmas can be washed off easily.
While the Karmas are being washed off, the sadhak has to remain in
Sakshi Bhaav (a feeling of witnessing) so that Karmas do not get
accumulated. Though there are many prescribed methods to do so,
Siddha Mahayoga is the best and easiest method. It is for this reason
that this detailed book is being presented to you.

Though the purpose of this book is to expose people to deeper

knowledge, none of the techniques, methods, postures and
practices mentioned herein should be done without proper guidance
of and regular follow up with a realized Master.

Your well wisher in Yoga,

Swami Sahajananda Tirtha

Cell No.: +91.98482.19240

Siddha Yoga Peetha (Regd.)

C/o Ashirwada Trust Vruddha Ashrama
Near Naga Sai Temple,
Ramaraja Nagar,
Vijayawada – 520012
Andhra Pradesh,

Table of Contents
Blessings from Swami Sahajananda Tirtha ....................................... 2
Siddha Mahayoga ............................................................................... 16
Chapter 1 ........................................................................................ 16
The Glory of Human Life ............................................................. 16
Need for Knowledge of the Divine ............................................. 16
Humans went through millions of lives ...................................... 17
Methodology of calculating Kalpam (Very long time spans) ...... 18
Time span of Lord Brahma, Vishnu and Maheshwara................ 20
Life span of Gods ........................................................................ 20
Sapta Lokas (Seven Worlds) are most important of all the
innumerable worlds.................................................................... 21
Through pious deeds, we attain divinity .................................... 22
Peace cannot be found without gnana (Divine Knowledge) ...... 23
Description of splendor of sixteen shades of almighty .............. 23
Capability of Human Beings, Gods, Siddha Purushas (Sages with
Super Natural Powers) and Avatars (Incarnations) .................... 25
Incarnations are not always immersed in deep meditation....... 28
Chapter 2 ........................................................................................ 31
The Glory of Being Human.......................................................... 31
The Similarity between Pinda (Human) and Brahmanda
(Universe) ................................................................................... 32

The Fourteen worlds and their respective places in the human
body ............................................................................................ 32
The seven islands and the seven seas in the human body ......... 33
Eight Kulachala Mountains in the human body.......................... 34
The Thirthas (Holy Waters) in the human body are the abodes of
Gods ............................................................................................ 34
The Glory of Sacred Prayag ........................................................ 36
Six Chakras in our body are the Sacred Waters.......................... 37
Role of Kundalini Power in the path of liberation ...................... 38
Awakening of Kundalini will enlighten the path to liberation.... 39
The whole knowledge and means is within the body ................ 40
Dhyana (Meditation) is to keep off anxieties ............................. 40
The Reality about Dhyana (Meditation) ..................................... 42
Chapter 3 ........................................................................................ 44
Three paths of Welfare............................................................... 44
Human Life is more difficult to get ............................................. 45
Ashtanga Yoga Sadhana ............................................................. 46
People in four levels ................................................................... 47
Discriminating things .................................................................. 50
The details of Place and Time ..................................................... 51
Discriminating Purity and Impurity............................................. 52
Classification of Gunas and Doshas is artificial........................... 53

The effects of craving after worldly attractions ......................... 54
The completeness of a human birth........................................... 54
The characteristics of Yama, Niyama and Shat Sampatti ........... 55
Chapter 4 ........................................................................................ 58
Logic of Tatwa ............................................................................. 58
The Purusha (Man) ..................................................................... 58
The Prakriti (Nature) ................................................................... 59
The Number of Tatwas ............................................................... 59
Difference between Prakruti and Purusha ................................. 62
Root cause of variances .............................................................. 63
Sankhya Yoga – Creation of Universe ......................................... 64
Laya (the method of dissolution) ............................................... 65
The ways and means of mind are in the control of Trigunas ..... 66
Nature of Trigunas ...................................................................... 67
Time and Period.......................................................................... 69
The Process ................................................................................. 70
The Phalam (Fruit) ...................................................................... 71
Chapter 5 ........................................................................................ 72
The Path of Knowledge and Customs in India ............................ 72
The Path of Vedanta ................................................................... 72
The Path of Yoga ......................................................................... 73
The Path of Mantra..................................................................... 73

The Path of Tantra ...................................................................... 74
The Path of Bhakti (Devotion) .................................................... 74
The Union of Gnana, Yoga and Bhakti ........................................ 75
The Path that gives Siddhi .......................................................... 75
Physical strength is needed for Knowledge................................ 76
Maha Yoga .................................................................................. 76
Prana Yagna ................................................................................ 77
Need for a Guru .......................................................................... 80
The Methodology of Pranayama ................................................ 81
The Result of Pranayama ............................................................ 82
The Greatness of Human Birth ................................................... 86
Chapter 6 ........................................................................................ 88
Mahayoga ................................................................................... 88
Hierarchy of Mahayoga .............................................................. 89
The Dharma of Shaiva Pashupata ............................................... 91
Charya ......................................................................................... 91
Kriya and Yoga ............................................................................ 92
Gnana ......................................................................................... 93
Attaining Gnana through Pashupata Maha Yoga ....................... 93
Tatwa Suddhi (Purification of Tatwas) ....................................... 94
The Birth of Vidya ....................................................................... 95
Chapter 7 ........................................................................................ 98

Atma Gnana (Self Realization) that comes through the practice
of Yoga ........................................................................................ 98
Awakened Energy of Self notices surprising experiences ........ 101
There is no time limit for Pranayama ....................................... 102
Mahayoga is attained by itself through Awakening of Energy. 103
Only Human Beings are eligible to get this knowledge. There is
no difference of Caste, Creed, Fate and Situation ................... 109
Kundalini energy may get awakened even if one does not get a
Guru. Yet, the sadhak has to do penance for an enlightened
master....................................................................................... 110
The result of Yoga is visible directly ......................................... 111
Bad Samskaras can trouble the Mind ....................................... 111
Kundalini energy synthesizes Body, Mind and Prana ............... 112
The four levels of Maha Yoga ................................................... 113
Prarambha Sthiti ....................................................................... 113
Ghathavasta.............................................................................. 114
Parichayavasta .......................................................................... 114
Nishpatti Avasta........................................................................ 116
Chapter 8 ...................................................................................... 118
Deeksha Methodology according to the ancient system ......... 118
The Meaning of Initiation (Deeksha) ........................................ 120
The Methods of Deeksha (Initiating into a Path) ..................... 120
The Shambhavi Deeksha in the Path of Vedanta ..................... 121

The Methodology of Yoga Deeksha and Shakti Deeksha in the
path of Yoga.............................................................................. 122
Maantri and Anavi methods of Deeksha in the path of Mantra
.................................................................................................. 124
Anavi Deeksha .......................................................................... 125
Vedha Deekshas in the path of Tantra ..................................... 125
The path of devotion also has shaktipat .................................. 129
Salvation is the result of Deeksha ............................................ 132
Chapter 9 ...................................................................................... 134
The Structure and Status of Kundalini Energy .......................... 134
Maha Yoga in Vedas ................................................................. 136
Knowledge has no use without Deeksha.................................. 137
One has to take Deeksha for awakening the Kundalini............ 137
The need of a capable Guru for getting Deeksha ..................... 139
The characteristics of unworthy disciples ................................ 143
The characteristics of a good Shishya....................................... 145
The characteristics of a fake Guru ............................................ 147
The characteristics of a Satguru ............................................... 151
The Guru is Lord Shiva .............................................................. 153
Chapter 10 .................................................................................... 156
The Place where Deeksha is given............................................ 156
The Timing of Deeksha ............................................................. 156

The Methodology created for taking Deeksha ......................... 158
The Duty of a Shishya ............................................................... 159
Guru Dakshina .......................................................................... 161
The Duty of the Guru ................................................................ 166
Setting Asana (a seat) for the Practice of Yoga ........................ 170
Post Script ................................................................................. 171
Chapter 11 .................................................................................... 173
The Direct Witness of Deeksha Yoga ........................................ 173
Gnana is of two types ............................................................... 173
Guru Deeksha ........................................................................... 174
The Grace of a Satguru ............................................................. 177
The Kriyas attached to Nadi Shodan ........................................ 184
Voice getting worse .................................................................. 185
Asana (Exercises of the Yoga) ................................................... 185
Bandhas and Mudras ................................................................ 187
Pranayama ................................................................................ 188
The Navarasas........................................................................... 190
Kriyas are not meaningless things ............................................ 192
The Karmas get totally wiped off by the Yogic Kriyas .............. 193
Chapter 12 .................................................................................... 195
The creation of Mantra of Kundalini Energy through Deeksha 195
Swatah Siddha Pranav Mantra ................................................. 196

Pranava is “OM”, the Goal........................................................ 201
The Darshan (Vision) of the Divine ........................................... 203
The Creation of Divya Shabda (Divine Sound) .......................... 206
The Types of Divya Nada .......................................................... 207
The Result of listening to Divya Nada ....................................... 208
The Knowledge of the Divine Touch ......................................... 209
Divya Rasas ............................................................................... 210
The Types of Divya Rasa ........................................................... 211
The Characteristics of Divya Rasa ............................................. 211
Divya Gandha (The Fragrance of the Divine) ............................ 211
Chapter 13 .................................................................................... 213
The Three Bodies of Brahman .................................................. 213
Yogashikopanishad ................................................................... 213
Jyothi Darshan of Brahman in the form of Kala ....................... 215
Jyothi Darshan of Brahman in the form of Bindu ..................... 216
Jyothi Darshan of Brahman in the form of Atma (Soul) ........... 217
Jyothi Darshan of Brahman in various forms in the Nine Chakras
.................................................................................................. 218
Jyothi Darshan of Brahman in Akara (Shape) ........................... 219
Jyothi Darshan in various stages of Sadhana ........................... 220
The Methods and Benefits of Shaktipat ................................... 221
The Practice of Yoga should be kept confidential .................... 224

The Secrets of Yoga Sadhana should not be revealed ............. 226
Obstacles in Yoga Sadhana ....................................................... 228
Sadhana required to be done to avoid obstacles of Yoga ........ 230
The means for Yoga Siddhi ....................................................... 231
Chapter 14 .................................................................................... 232
The Knowledge of Six Chakras .................................................. 232
The Names of the Six Chakras and the details of their places . 232
The Five Elements in the Six Chakras ....................................... 233
The Five Elements in the Six Chakras ....................................... 234
The Residing Places of the Presiding Deities ............................ 236
The Science of the Six Chakras ................................................. 236
The description of the Mooladhara Chakra.............................. 237
The benefits of the Knowledge and the meditation of
Mooladhara Chakra .................................................................. 238
The benefits of the Knowledge and the Meditation of
Swadishtana Chakra ................................................................. 240
The benefits of the Knowledge and the Meditation of Manipoora
Chakra ....................................................................................... 241
The benefits of the Knowledge and the Meditation of AnaHatha
Chakra ....................................................................................... 242
The benefits of the Knowledge and the Meditation of Vishuddhi
Chakra ....................................................................................... 243

The benefits of the Knowledge and the Meditation of Agna
Chakra ....................................................................................... 244
The benefits of the Knowledge and the Meditation of Sahasrara
Chakra ....................................................................................... 247
Sixteen Energy Centres ............................................................. 250
The Difference of Practice in Sixteen Adhaara Sthanas ........... 253
Trilakshyas (Three Goals).......................................................... 257
Lakshya Yoga – Adi, Madhya, Anta Lakshyas............................ 259
Pancha Vyomas......................................................................... 261
Chapter 15 .................................................................................... 263
The Five Methods that generate Siddhi ................................... 263
The Two Types of Siddhis ......................................................... 264
The Siddhis are obtained naturally in the path of Yoga ........... 267
Introduction of Siddha Yogis through Siddhis .......................... 268
Siddha Purusha is Jeevan Mukta .............................................. 269
Eshwara Tatwa Siddhi is obtained through Siddhis.................. 270
The methods to obtain Siddhi .................................................. 273
Chapter 16 .................................................................................... 280
Ashtanga Yoga .......................................................................... 280
Ten types of Yama .................................................................... 280
Ten Angas (Parts) in Niyama ..................................................... 287
Asanas ....................................................................................... 292

Pranayama ................................................................................ 296
Pratyahara ................................................................................ 298
Dharana .................................................................................... 298
Dhyana ...................................................................................... 298
Samadhi .................................................................................... 299
The Description of all the Nadis (nerves) in the Body .............. 302
The Ten names of Prana and its regions .................................. 302
The Guna Karmas (activities based on the characteristics) of
Pancha Bhootas ........................................................................ 303
Atma Tatwa, Vidya Tatwa and Shiva Tatwa ............................. 304
Apara Vidya............................................................................... 304
Para Vidya ................................................................................. 304
Maha Vidya ............................................................................... 305
Parama Vidya ............................................................................ 305
Jeeva Tatwa .............................................................................. 305
Prakriti Tatwa ........................................................................... 305
Brahma Tatwa .......................................................................... 305
Poorna Tatwa ........................................................................... 306
Shakti ........................................................................................ 306
Yoga Chatustaya (Four Types of Yoga) ..................................... 306
Sadhak Chatustaya (Four Types of Sadhak).............................. 307
Mantra Yoga ............................................................................. 308

Laya Yoga .................................................................................. 309
Hatha Yoga................................................................................ 311
Raja Yoga .................................................................................. 312
Prana is spread all over the Universe ....................................... 312
Prana is neither Vayu (air) nor inhalation and exhalation
(breathe in and out) ................................................................. 313
Prana is Maha Shakti (Greatest Energy) ................................... 315
Chapter 17 .................................................................................... 318
The Need for Mantra ................................................................ 318
The Direct Result through Mantra Shakti ................................. 319
The Meaning of Mantra............................................................ 320
The Form (Image) of the Mantra .............................................. 321
Mantra Guru ............................................................................. 323
The introduction of the Guru who is the form of Shiva ........... 324
The characteristics of the Guru who bestows Mantra ............. 329
Suitable place for the Japa of the Mantra ................................ 338
Siddha Peethas ......................................................................... 339
The importance of Food in Mantra Japa .................................. 341
The Asana for the Japa of the Mantra ...................................... 342
The methods of Mantra............................................................ 343
The Doshas (ill effects) of the Mantras and their names ......... 345
The methods of Mantra Shuddi (purification of Mantras) ....... 346

Mantra Chaitanya (Consciousness) and Kundalini Jagarana
(Awakening) .............................................................................. 349
Yoga Sadhana along with the Mantra ...................................... 351
Pranayoga ................................................................................. 352
Mantra Siddhi Yoga .................................................................. 354
Chapter 18 .................................................................................... 357
Tatwa Gnana in Tantra Shastra ................................................ 357
Divya Kulachara ........................................................................ 361
Ashta Dasa Vidyas..................................................................... 365
The Shastras written by Gnanis ................................................ 367
The Darshan of Gods ................................................................ 370
Glossary ........................................................................................ 375

Siddha Mahayoga
Chapter 1
The Glory of Human Life
God has created so many beings in the world which are one,
two, three, four and multi-legged, but human body is created
with many specialities. The trees, reptiles, bacteria, animals,
birds, aquatic lives and so many other unknown species are
created by God. When God was not satisfied with his creation,
he created a human who is able to visualize the reality (spiritual
vision). Dharma (righteousness), Artha (material), Kama
(desire), Moksha (liberation) are the four domains that can be
attained by the human body. Then God felt satisfied with his
own creation, since human body has the ability to reach these
four domains. Everything in this world has been created only
for man. Man is the master of animals, birds, living and non
living things. Almighty God has given not only physical beauty
but also mental faculties like intellect, wisdom and strength to
achieve spiritual knowledge. God has bestowed intellectual
abilities to humans to know the unknown though the whole
world is God’s playground. Through the human body God can

Need for Knowledge of the Divine

No single person has command over the entire creation. The
whole creation is here for human beings to experience their
fruits of previous deeds. Everybody has to know about the Lord

of this creation whose command and decisions are to be
obeyed by one and all. Without His grace we cannot do a thing.
Human beings forget their real knowledge since they are
involved in birth, death, body and sadness. Due to knowledge
clouded by extreme doubts and diffidence, humans cannot
achieve Dharma, Artha, Kama and Moksha, which they in fact
aspire for. Practitioners of this path should discriminate
between the permanent and impermanent. They should take
the permanent reality and leave the unreal things out.

Humans went through millions of lives

Humans could never meet Lord Eshwara from the beginning of
creation till date. We get dissolved on Maha Pralaya
(doomsday) into Lord Eshwara. We would be dissolving without
gnana (ultimate knowledge). There is no gain in such merging.
A person under the influence of chloroform knows nothing. He
cannot recognize where he is being taken or what is being done
to him. In the same way when Nature totally merges with Lord
Eshwara at the time of Pralaya, humans are in darkness and
they do not possess the knowledge. Again when creation starts,
humans take birth and go into pain and pleasure. In this way,
millions of years have passed in the cycles of births and deaths.
It would surprise an observer how many births and rebirths we
all have gone through till now!

Methodology of calculating Kalpam (Very long time spans)
The span of time one takes to open and close an eye lid is
called Nimesham. Fifteen Nimeshams make one Kaashtam.
Such thirty Kaashtams makes one Kalaa. Thirty Kalaas form a
Muhurtam. Thirty muhurtams make a day and a night. Fifteen
such days and nights make a Paksham. Two such Pakshams
make a month. One such month is considered a day of Pitru
Devas (Our ancestors), with Sukhla Paksha as day time and
Krishna Paksha as night. Six such months make an Ayanam. Two
Ayanams are one year. Thirty such years make one day and one
night to Devataas. Uttarayana is the day time and
Dakshinayana is the night time. Three hundred and sixty years
are counted as one Divine Year consisting of 12 months. Yuga
count is done through such Divine Years.

Vedic texts describe four Yugas viz. Satya, Treta, Dwapara and
Kali Yuga. Satya Yuga was four thousand Divine years. Of these,
four hundred Divine years are considered Sandhya Kaal of the
Yuga. Another four hundred Divine years are considered as
Sandhyamsa Kala. In the same way, from Satya Yuga to Kali
Yuga, Sandhyamsa kala keeps decreasing step by step. This
means Sandhyamsa in Treta yuga is calculated as three
hundred Divine years; In Dwapara yuga it is calculated as two
hundred divine years; In Kali yuga it is calculated as 100 Divine
years. The beginning of a Yuga is considered as yuga sandhya
and the end is considered as Sandhyamsa. So the Treta Yuga
was three thousand Divine years, which consists of three

hundred Divine years of Yuga sandhya and another three
hundred Divine years of Sandhyamsa. In the same way, the
Dwapara Yuga is two thousand Divine years, which consists of
two hundred Divine years of Yuga Sandhya and another two
hundred Divine years of Sandhyamsa. Kali Yuga is thousand
Divine years which consists of hundred divine years of Yug
Sandhya, and another hundred divine years of Sandhyamsa.
When four of these yugas are totalled, along with Sandhya and
Sandhyamsa, it comes to twelve thousand Divine years. These
are considered as Chatur Yuga (Four Yugas). Thousand such
Chatur Yugas is known as one Kalpam.

It is clear from the above calculations that twelve thousand

Divine years is considered as one Chatur Yuga for devas, where
as it is 43.20 lakh years for us. Seventy one chatur yugas are
considered as one manvantara. In one Kalpam there are
fourteen manvantarams or manus. This shows that thousands
of manvantaras have passed already, and no one knows about
them. No one can count them. One kalpam is Brahma’s
(creator’s) daytime, and another kalpam is his night time. His
life span is hundred such years, and till now he has completed
50 years, and his 51st year has started. In the present kalpam,
28th Kali Yugam is running. If we analyze, humans are going
through the cycle of birth and death lakhs and lakhs of times. If
humans do not follow good practices at least in this birth their
lives would be fruitless.

Time span of Lord Brahma, Vishnu and Maheshwara
Satya, Treta, Dwapara and Kali Yuga – all these four yugas
together would form a Chatur Yuga. Thousand such Chatur
Yugas will form one day of Brahma. In his day time Brahma
creates and in his night time, the creation dissolves. This type
of one hundred years would be the lifespan of Lord Brahma. If
we start to calculate one day of Brahma in terms of our days,
fortnights, months and years, we will be unable to find
numbers. Once the lifespan of Brahma is over, the entire
universe perishes. A thousand such life spans of Brahma would
be only one Gadiya for Lord Vishnu. Thousand such Gadiyas of
Vishnu would be only one second for Lord Maheshwara.
Thousand such time periods for Maheshwara would be only
half a second for Parasakthi. As discussed above, Lord Brahma,
Vishnu and Maheshwara would also vanish in the specific time
frames. The fear of death haunts not only mankind, but also the
other gods, demigods and Lord Brahma (who has a very big life
span). There is no comparison between the life spans of Lord
Brahma, Vishnu, Maheshwara and Parasakthi with our life
spans, even for the sake of calculation. Keeping this in view,
human beings can estimate their real position.

Life span of Gods

Our epics have determined the time frame of Lord Brahma,
Vishnu and Maheshwara. They have also determined the time
frame for demigods. The place where we live is called Bhuloka
(Mother Earth). Bhuloka is also called as Martya Loka since

every one born here will have to face death. Everyone here
would know about the rules and regulations of life, and about
birth and death. However, we cannot know the facts about the
other lokas (worlds) except through imagining of what is
written in the vedic texts. Such details could be experienced
through penance. The life span of gods is also time bound,
though it would be very different from that of humans.

Sapta Lokas (Seven Worlds) are most important of all the

innumerable worlds
There are millions of worlds in this visible universe. All the stars
in the sky are also worlds. Gods live in those worlds. Bhu:
(Physical Plane), Bhuvaha: (Astral Plane), Suvaha: (Celestial
Plane), Mahaha: (Plane of Balance), Janaha: (Human Plane),
Tapaha: (Plane of Austerity) and Satyaloka (Plane of reality) are
the seven worlds that are important and prominent. Before
starting the creation, Lord Brahma performed penance to the
God Almighty. With His blessings, through Rajo Guna, Brahma
manifested three worlds called Bhu: Bhuvaha: Suvaha: and also
their rulers. Based on their Karma Phala (fate) every being was
allotted a suitable place. Out of the three worlds, Suvaha: or
Swarga was allotted to Gods. Similarly, Bhuvaha: was allotted
to all Bhoota Ganas. Bhu: was allotted to humans and other
beings. Beyond these three worlds, there are Maha: Jana: Tapo:
worlds where Siddhas live.

Lord Brahma created a world below Bhu Loka for asuras
(rakshasas) and nagas (serpants). Living beings, according to
Satvic, Rajasic and Tamasic gunas, and the theory of fate, come
and vanish into these three worlds. So every being comes and
goes away into the above, middle and lower worlds. Through
yoga, penance and sacrifice, the practitioners go to better
worlds such as Maha: Jana: and Tapo:. Through Bakthi Yoga
one can attain the abode of Almighty God. With the inspiration
of Lord Brahma, who is the personification of time, activities
dominated by Karma happen in this world. Those gods who are
pious and are mainly having Satva guna live in the above
worlds. With the human eye, we cannot either see them or
their world. In the same way, we cannot see the Asuras and
Nagas, and those beings who are dominated by highest degree
of Tamo guna, and their worlds also. We need divine vision
with divine knowledge.

Through pious deeds, we attain divinity

Human beings can attain the status of Gods through pious and
good deeds. While wishing for a comfortable life, the good
deeds performed here on the earth like yagna (conducting
sacrificial fire to please Gods), dana (giving charity for good
cause), japa (chanting), tapa (meditation) and the practice of
yoga, will enable humans to reach Swarga Loka (Heaven) after
their demise. There, they take an appropriate physical form and
enjoy divine bliss. Their lifespan would be hundred, thousand,
lakh, crore times that of human beings who live for a specific

period of time on the earth here. Depending upon the punya
(part of fortune) and the good deeds done, they get into
Swarga, Maha, Jana and Tapo lokas. According to the practices
and policies of those lokas, they are bestowed with excellent
comforts and lifespan. This would continue until the life span
of Lord Brahma. After enjoying the comforts in their assigned
world, when their punya diminishes, they return back to earth.
In this manner, though they get godly status, humans do not
escape from returning back to the previous state.

Peace cannot be found without gnana (Divine Knowledge)

One does not obtain permanent comfort without attaining
knowledge about the complete form of Lord Almighty.
According to Vedic texts and epics, human beings can estimate
their life span, strength and intellect. Following the rules of
Dharma (Righteousness) man can swim through this material
world and get to the spiritual world to enjoy divine comforts.
After getting to know the calculations of Kalpam, people should
try to accumulate Gnana. They should not be lost in their
comfortable life zones, but strive to get divine knowledge since
that is the final goal and duty of human beings.

Description of splendor of sixteen shades of almighty

God is complete. He cannot be expressed in words. He is above
the sensory organs. He is tinier than the tiniest atom. The
whole universe has descended from Him and is shining in
shades of His supreme splendor. God is bestowing strength,

intellect and vigour to humans. Sun, who is a part of Vishnu, is
the ruler of Aditya mandala (Surya Loka). Sun is the lifeline for
all living beings. Daily we can see the Almighty through the
radiance of the Sun God. However, the naked eye cannot see
the sixteen splendorous shades of the Almighty, spread all over
the whole creation. To see the Almighty, we need divine eyes.

Based on the knowledge of the glorious shades of God and

according to the microscopic vision of great souls, who possess
equanimity, God has sixteen splendorous shades. In the pre-
metric system, we had sixteen annas in one rupee, and we
could use them according to our needs. Two annas are higher
in value than one anna. In the same fashion, God Almighty
shines in sixteen shades, spread all over higher and lower
energy. This Amsa (partial energy) is a part of the Supreme

The omnipresent Supreme energy of God shines as splendorous

shades in all movable and immovable creatures. Our small
human minds cannot comprehend how much of divine
brilliance is present in every being. However, by developing his
own innate capability, intellect and merit, man can get a
glimpse of the divine brilliance in others to a certain extent.

Non-movable beings of the universe have only one shade of

God. Moving beings like insects have four shades of God’s
energy. Birds and animals have six shades of energy of God.
Man has seven to eight shades of energy which means he has

almost half of God’s energy. Since man has half of God’s
energy, he is considered superior to all other living beings. This
world has been created for the enjoyment of human beings.
When man realizes his real strength, he can achieve everything.
Above man, there are gods who have supernatural powers.
They have the radiance of eight to ten shades of God Almighty.
Among gods, there are supernatural beings having ten to
twelve shades of Almighty. These beings are blessed with
Anima and Garima (which are spiritual strengths). The
incarnation of Almighty comes down to earth with twelve to
sixteen shades of divine brilliance. The above is a description of
the splendorous shades of the Lord Almighty.

Capability of Human Beings, Gods, Siddha Purushas (Sages

with Super Natural Powers) and Avatars (Incarnations)
Human beings can get elevated through their good character
and deeds to be Gods, Sages and Avatars. As Vedic texts have
mentioned, when man is enlightened with divine qualities, he
would be called God with this physical body. He gets the
treasure of brilliant divine energy which is the result of
possessing divine qualities. When man gets transformed into a
Sage with Super Natural powers, he possesses extraordinary
and excellent capabilities. He has the capacity to reduce
conflicts in the creation. The one who has ten splendorous
shades of Almighty is called God. The one who has twelve
splendorous shades of God is called Siddha Purusha or Sage.
Such a person possesses the capacity to oppose wrong doers,

protect dharma and save good people. Men with more than
twelve splendorous shades are known as the incarnation of

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

incarnations are described as the most important ones. Among
them Rama and Krishna are mentioned with reverence. All
those born out of the mother’s womb come under the category
of the word “Incarnation”. According to the epics, there is a
difference in the development of the spiritual energy of each
incarnation. Only those who have such spiritual capability can
really be called Incarnations. We have to analyze why such
incarnations take place.

Everyone knows about Rama, Krishna, Buddha and Shankara.

These four great men have safeguarded Dharma
(righteousness). With their self will and determination, they
could lead followers and were identified as Incarnations. In this
world, ups and downs take place even for Dharma within a
short span of time. Rain water flows into rivers. The dirty water
from rivers reaches the sea. Every year this process happens. In
the same way, incarnations also descend at a predetermined
time. They do not just drop onto our planet like an asteroid
does. The power of supernatural shades and the capability of
incarnation is always a matter of argument for mankind. Till
now, all the incarnations that have come down to earth are a
part of splendorous shades of Almighty. In the epics Krishna is
known as Poorna Brahmam (complete incarnation). The
Bhagavad Gita narrated by Krishna has brought prosperity and
welfare to mankind. According to the Bhagavad Gita, God
totally controls maya (illusion) and only then takes birth,
whereas our births are totally controlled by maya. There is as

much difference between our ordinary births and incarnations
as there is between the nether worlds and the Sky. Illusion is
under the control of incarnations, while we are controlled by
illusion. Even if the Human beings, with consistent effort and
divine qualities, try and reach the level of incarnations, they do
not possess the leadership qualities of the incarnations.

Rama and Parasurama are both incarnations of God. There was

war between them since they did not recognize each other.
Parasurama had annihilated the entire clan of kings. Rama was
a king who annihilated asuras. This is the reason for the dispute
in the sadhaks (practitioners) about these two incarnations.
There is nothing that is impossible for Lord Almighty and this
fact needs to be understood by all. If we see it with enlightened
vision, we understand that there is no limit to the energy and
splendor of God Almighty.

Incarnations are not always immersed in deep meditation

Lord Krishna mentioned to Arjuna that he is the complete form
of Poorna Brahmam (the Lord Almighty). He also told Arjuna
that after attaining physical form, even Incarnations are not
always in Brahmi Sthiti (deep meditation). After Kurukshetra
war, Dharamaraja was coronated as Emperor. Then Krishna
tells Arjuna to ask if any more clarifications are needed. Arjuna
tells Krishna that he forgot the knowledge of Gita which was
taught at the battlefield, and asks Krishna to preach it again.
Lord Krishna regretted that Gita was preached to Arjuna when

he himself was in Yoga Sthiti (trance) to teach the Divine
Knowledge. Since Krishna could not completely teach Gita, he
taught Arjuna a small portion of whatever he remembered as
Anu Gita. This tells us that Incarnations do not always dwell in
deep meditation. As mortals, as long as we have the physical
body, we perform all karmas (actions) according to natural

Human beings are in between Higher and Lower levels. They

need to analyze their duties. The state of deep meditation is
the best action. We have half of the capacity of the Para
Brahma (Omnipotent). We can either go down through bad
deeds to the level of animals, birds and insects, or go higher by
our good deeds to the level of Gods, Sages and Incarnations.
Gods, who are at a higher level, are enjoying all comforts. Other
beings, who are at a lower level, are suffering all the time. Only
human beings are experiencing both pleasure and pain. Gods
and sages who are at a higher level have no benefit though
they enjoy comforts. They do not have the right to perform
Karmas (actions). They are spending away the results of their
Punya (good deeds) which they have earned on earth. After
totally exhausting it, they will have to return to earth. Similarly,
the lower level beings continue to exhaust their bad karmas
and take birth as human beings. To remain in the middle level,
higher level births come down and lower level births go up.
Practitioners have to be very thoughtful and understand their
duties properly.

To go down to a lower level, one can eat, drink and be merry.
He can earn money through dubious means, without thinking
of right or wrong. It is not at all difficult to go down to the
lower level. It takes less time to go downhill. If people want to
kick their luck away, it is left to them. Then, they have to suffer.
If one wants to go higher, they have to have discretion between
justice and injustice, dharma and adharma etc. There are
difficulties in trying to climb up the mountain. Then, for the
pain there is sure gain.

We need to think very deeply while we are on the earth itself,

on all the matters mentioned above. The one in the middle can
look at the one who is higher and also those who are lower
than him. This is the best and most convenient time for those
born on earth. Once they lose this time, there is no surety that
they can achieve what they aim. Once the human body
perishes, one has to grieve very much.

To enjoy complete peace, we have to perform good deeds like

Yoga, Meditation, recitation of the holy name, Vratas (time-
bound religious practices), Prayaschitta (repentance), Yagnas
(Sacrificial fire), and Daana (charity).


Chapter 2
The Glory of Being Human
Without self realization, no person can attain inner peace. The
main purpose of human birth is to get spiritual enlightenment.
However, to do this duty human beings need not go out
anywhere. Eshwara, who is the form of truth, is actually
present well within us. Spiritual practitioners are trying hard to
reach within.

The impending births and deaths are not thought of by

unenlightened human beings. They think that Gnana
(knowledge) and Gnanis (enlightened masters) can be found
through pilgrimages, and they search externally. They also do
good deeds like giving donations, performing yagnas (prayers
with sacrificial fire), meditation, recitation of mantras (Mystic
Syllables), etc. Mean and foolish people who have an eye on
the comforts of heaven cannot get self realization, which is the
main purpose of human birth. Same is the case with the
seekers of liberation. They do not search God within, and keep
searching for God in holy places. They also do not attain
knowledge. The Creator, God, has created all the pious and
holy places in the human body itself. Many practitioners do not
have microcosmic knowledge of this.

Eshwara created the universe. He made the human body as a

replica of the universe. The entire Gnana (knowledge) is
incorporated in the body. Man can naturally find the

knowledge spread over in the universe within himself and
experience it. There is absolutely no need for him to go out in
search of the knowledge.

The Similarity between Pinda (Human) and Brahmanda

All pilgrim centres are within us. All the worlds which we see in
the universe are also within us. Whatever is in the outside
world also exists within our body. Whoever realizes these
things is without doubt a Gnani (knowledgeable), Mahatma
(divine soul) and Yogi (saintly person).

The Fourteen worlds and their respective places in the

human body
Bhu (Physical Plane), Bhuvar (Astral Plane), Swarga (Celestial
Plane), Maha (Plane of Balance), Jana (Human Plane), Tapa
(Plane of Austerity), Satya (Plane of Reality) lokas (worlds) are
the Sapta Oordhva Lokas (seven higher worlds). Atala, Talatala,
Mahathala, Rasatala, Sutala, Vitala, Patala are the Sapta Patala
Lokas (seven lower worlds). The total of these are known as the
fourteen worlds.

Bhu loka exists in the Mooladhara (lowest point of the spine).

Slightly above that exists Bhuvar loka (in the Swadishtana). In
the navel region exists Swarga loka. In the heart exists Mahar
loka. In the throat region exists Jana loka. In the forehead exists
the Tapo loka. Satya loka exists on the Brahmarandhra (on the
head). From the bottom of the spine, there are seven higher

worlds and till the feet from the spine there are seven lower
worlds. Below the feet there is Atala. On the feet there is
Talatala. At the ankle, there is Mahathala. Above the ankle,
there is Rasatala. Between ankle and the knee, there is Sutala.
At the knee, there is Vitala. At the thighs, there is Patala loka.
Together, these lower seven worlds and higher seven worlds
are known as fourteen universes. According to their previous
deeds and actions, humans come and go into these fourteen
worlds to reap the consequences, either pain or pleasure.
When humans realize the existence of these fourteen worlds
within themselves, the journey (birth and death cycle) and
misery ends. They get most relieved.

The seven islands and the seven seas in the human body
Earth is formed as seven islands, namely, Jambu, Shaka,
Shalmalee, Kusa, Krouncha, Gomaya and Sweta. Next to one
another, there are seven seas known as Lavana (salt), Ikshu
Rasa (sugar cane juice), Madira (wine), Ghruta (ghee), Dadhi
(curd), Ksheera (milk) and jala (water). These seven seas are
situated on the seven islands.

When we relate their positions in human body, we find Jambu

Island in the bones, Kusa in the muscles, Krouncha in the
nerves, Shaka in the joints and blood, Shalmalee in the skin,
Gomaya in the hair and Sweta in the navel region. Similarly
there are seven seas in various parts of the human body.
Lavana ocean is in our sweat or urine. Ksheera samudra or milk

ocean is in our semen. Dadhi or curd is in our bone marrow.
Ghruta or ghee is in the fat content of our body. Ikshu rasa
samudra or sugar cane juice is in the blood near the navel
region of our body. Sura samudra or wine sea is in our blood.
Seven seas are spread all over the human body.

Eight Kulachala Mountains in the human body

Sumeru, Himavanta, Vindhyachala, Malaya, Mandarachala,
Srisaila, Mainaka and Kailasa are the 8 mountains in our body.
Sumeru is in the spinal cord. Himalayas are in the buttocks.
Malaya Mountain is in the left shoulder. Mandara is in the right
shoulder. Vindhya is in the right ear. Mainaka is in the left ear.
Srisaila is in the forehead. Kailasa is on the head.

The Thirthas (Holy Waters) in the human body are the

abodes of Gods
Ganga, Yamuna, Saraswati, Godavari, Narmada, Sindhu, Kaveri,
Chandrabhaga, Vitasta, Airavati and other rivers are in our
body. There are seventy two thousand nerves in our body. The
flow in them is just like the flow of the rivers. In the same way,
there are fifteen tidhis, seven week days, twenty seven stars,
twelve rashis (astrological houses), twenty eight yogas, seven
karanas, a planetarium with planets and sub plantes, and thirty
three crore gods in each and every part of our body.

The five pranas, mind, sound, Bindu, Kala, Jyoti, six chakras,
meru danda and udyana, jaalandhara, poornagiri, and Sri
Hattaka Mahapeetha are embedded in our body. Innumerable

gandharvas (celestial singers), kinneras, yakshas, vidhyadharas,
apsaras (celestial beauties), other divine groups and holy
waters are present in our unlimited heart. In our sky-like heart,
greatest gods Brahma, Vishnu, and Shiva are situated. With
their limitless capacity, great illumination that gives divine
knowledge is also there inside us. This is because we are the
products of Prakruti and Purusha. Whatever is available in the
universe is there inside us.

Practitioners who wish to have definite knowledge about

Eshwara have to necessarily realize that everything that is
visible outside in the universe is available inside us. All these
are intertwined with Prana (vital force), so practitioners can
reach the goal with the help of prana since they are all within
prana. It should be noted that God Almighty is different from

Though everything is available within, people who are tamasic

and behave the way they want leave out the holy places within
and keep wandering outside in search of holy places like
Prayag. They can never get liberated since they cannot look
into themselves and find the Prayag which is inside. We can
attain divine world or get liberated within us. These two things
are within us. In the universe, the jeeva (self) and Shiva (God)
are the two things. Outwardly, human is in jeeva (form) and
Shiva (God) is within. Almighty as Shiva is inside. If humans
want to reach God, they have to necessarily reach within. They

need not go out anywhere. If they look for God outside, it is
absolutely of no use.

The nerves Ida and Pingala are known as Ganga and Yamuna
rivers. In between the two, there is Sushumna, known as river
Saraswati. These three nerves meet at one point, which is
known as the Holy Prayag in our body. Mooladhara, the Lotus,
(base of the spine) is the starting point of these three nerves.
They originate at Mooladhara and travel through Bhru Madhya
(region between the two eyes on the forehead), and then they
all merge at Aagna Chakra. Here, the diety is God Someshwara.
Ida and Pingala move out through respiration from this point.
Sushumna hides and moves in the spinal cord and reaches
Sahasrara. The union of these three is known as Prayag or the
Triveni Sangam. Those who can join mind and prana attain
divine abode. Those who breathe their last there attain
liberation. The imaginary holy places outside our body are
supposed to be against the dictates of Eshwara. They are
getting separated from Him. Getting free from all bondages is
possible only through the Prayag which is within us.

The Glory of Sacred Prayag

River Saraswati flows in between Ganga and Yamuna. The one
who takes a dip and holy bath at the confluence of the Sacred
Prayag (these three rivers) is redeemed from all the sins and
accumulates Punya (Spiritual Wealth). This means that the one
who meditates at the Bhru Madhya (centre point of both

eyebrows) where Ida, Pingala and Shushumna nadis (nerves)
meet, gets liberated. These three nerves in our body are Gnana
Tirthas (knowledge centres) with divine flow of knowledge.
Those who bathe in them within need not go to take bath in
Ganga or Yamuna or any other holy waters.

Six Chakras in our body are the Sacred Waters

Ida or Chandra (Moon) nerve at the mooladhara is supposed to
be the flow of Ganga River. Pingala or Surya (Sun) nerve can be
compared to River Yamuna. From the same mooladhara,
Sushumna Nadi (subtle nerve) flows which is River Saraswati.
The knowledgeable people, who know mantras (Mystic
Syllables) and specialities of kriyas, would experience all the
holy places and sacred rivers within their own body. They dip
their mind into the Lotus of mooladhara and have a sacred
bath. They very happily get liberated. Rivers like Mandakini
which are in heaven are present in Swadishtana Chakra in the
human body. Yogis (practitioners) concentrate their mind on
the divine Mandakini River and take a holy dip. Those who long
for liberation take a dip in Manipura Chakra. This chakra is also
known as Pancha Kunda Sarovar and Kamana Thirtha. In the
same way, those craving for liberation imagine all holy waters
in Anahatha Chakra, which is in Surya Mandala. The fifth
chakra, Vishudha, is in the throat. Here, there are Ashta Tirthas
(eight holy waters). They give salvation and liberation. For
liberation, yogis meditate on these points and take a plunge. In
the sixth chakra, Aagna, Manasa Sarovar, Bindu Sarovar, Pampa

and Narayana Sarovar are there. Here, Kali Kunda Thirtha is
situated, where Someshwara is established. The greatest yogis
meditate, have a holy dip to achieve liberation and salvation,
which redeems them from the cycle of births and deaths.

With the awakening of Kundalini through Yoga alone, the above

said holy dips can be experienced in all the centres. Those yogis
who can regulate the breath in Sushumna with the power of
practice of yoga can take a holy dip within the sacred waters of
their own self and get relieved from all sins. Such yogis with the
vision of Shiva Thirthas within themselves get liberated. The
worst criminals who daily do crimes or those who have done
murders of great Brahmins also get redeemed if they can bathe
in the holy waters within themselves through yoga practices
and get the super powers bestowed by Siddhas, Anima and

Those who really aspire to reach Almighty necessarily have got

to take a holy dip in the Thirthas which are within them.

Role of Kundalini Power in the path of liberation

All the seventy two thousand nerves in the human body can be
called as Sacred Thirthas. Ida, Pingala and Sushumna (Ganga,
Yamuna and Saraswati) are the most important ones. Again
among the three of them, Saraswati (Sushumna) is the greatest
river since it is the abode of Lord. So practitioners cannot attain
expected results on other nerve points without Sushumna.
Without Saraswati Thirtha, there is no help with the rest of the

sacred thirthas. The humans are linked to Almighty through
Sushumna and thereby with the power of Shambhavi. At the
gateway of Sushumna, the power of Kundalini is in hibernation.
That is the entry point through which people can reach Brahma
Loka. It is always in hibernation because of the good and bad
deeds done by humans. Pranayama alone can awaken that
power. The practitioner can reach God only if that power of
Kundalini is awakened through Pranayama. No one can take a
dip in Prayag without awakening that power. Almighty is at half
way in Sushumna. With pranayama, when Kundalini is
awakened, God’s presence will be felt. Without kindling the
power of Kundalini the practitioners can never reach God in
any number of lives. Pranayama alone is the means to awaken
the power of Kundalini.

Awakening of Kundalini will enlighten the path to liberation

Kundalini Shakti (energy) when awakened will open up the path
to liberation. This is a smooth and easy path.

Once human beings enter this path, they never think of going
back. For non-practitioners, this path is useless. A person who
practices yoga and has control over his senses can only reach
God. This means the path to reach God is mooladhara, which
starts just below the spinal vertebra. The starting point of the
path to reach God starts at Sushumna. Then it goes straight up
to Sahasrara. Vajra nadi is inside Sushumna nadi (subtle nerve)
and Chitra nadi (also called Chitrini nadi) is inside Vajra nadi.

Sushumna is known as path to Brahma. Through pranayama,
the practitioners have to reach the Prana (vital breath) upto
Sahasrara. There they can meet Almighty.

The whole knowledge and means is within the body

No one has brought anything into this world when they were
born, nor can they take anything while going back. If human
beings cannot obtain the benefit of Gnana (knowledge) in this
birth, they can never obtain it in any other births. People do not
recognize that their entire time is lost in sickness, grief,
helplessness and misery. One cannot get liberation either by
good or evil deeds.

Dhyana (Meditation) is to keep off anxieties

“Dhyanam nirvishayam manah”. This means meditation makes
mind devoid of worries. The people who meditate imagine that
they are very powerful, that they have everything within, that
they are replica of Eshwara and that they can do anything that
they want. If practiced properly, it is not difficult to reach
blissful state in meditation. During the twelve minutes, one
gets into that status only for a minute. If meditation is natural
practice, everyone who meditates gets liberated.

The meaning of meditation is not what people usually

understand. What they usually do is no meditation at all.
Meditation done according to own imagination is not the real
one. Devoid of all worldly matters, in a state of emptiness,
concentration of the mind may be called real meditation. Only

in such a state, doubtlessly one gets into bliss and liberation.
Without delinking from worldly desires no one can practice
meditation. People can meditate on mountains, rivers, tanks, or
on idols made of mud or stone. Such imaginary idols cannot
lead a person to the path of liberation. Such idols made of mud
or wood are only imaginary replicas of Gods and Goddesses
that possess no consciousness. Meditating on such things does
not yield any betterment. So practitioners of yoga do not show
any interest in them. They do pranayama and make their minds
free from worldly desires, get into a state where they directly
visualize their own soul which is enlightened and meditate on

While people close their eyes and sit for meditation, they see
only darkness. The meaning of meditation is to make the mind
clog-free from worldly things and not to sit and imagine things.
This means with imagination, we are moving far away from
meditation, and seeing imaginary figures. Prana gives strength
to mind. Without controlling prana, if we sit and meditate, the
mind cannot be controlled. In such state, we still cannot
meditate on Eshwara who is above all imagination. Through use
of force, if we hold prana by pranayama, our mind becomes
disconnected with worldly things. In that condition we
understand things which are above sensory perceptions. Then
our imaginations and Sankalpas (intentions) come to be true.

With the outer covering of dirty thoughts, when intellect is
static, we can do pranayama and cleanse such thoughts.
Therefore, we then experience the feeling of Gnana only when
we do meditation without worldly desires and thoughts.

Knowledge will not dawn without meditation. Even this

meditation does not happen without regular practice of
pranayama and yoga. We have to practice yoga only to get into
meditation. Whoever practices meditation can cross the cycle
of births and deaths. The precious knowledge which can help us
to swim the ocean of lives can be obtained only by those who
are always in pleasant state of mind, and have single-

The Reality about Dhyana (Meditation)

Those who want to meditate without worldly worries should sit
comfortably either in Siddhasana or Padmasana with their
hands straight on their knees. They should sit straight, keep
their concentration on the tip of the nose and repeatedly do
nadi shodhana pranayama while respiring and emitting the
breath. They need to repeat the supreme mantra “Om” holding
their breath in Kumbhak pranayama. When the prana is
controlled the mind is at peace. With “Om” sound along with
AnaHatha sound, Ghanta Nada (Bell ringing sound) should be
heard. After a month of regular practice of this method, prana
gets controlled and mind will be at peace. The Lotus of heart
which is in deep slumber in Sushumna, in upside down position,

would face upwards and starts blossoming. Mind becomes
empty and goes into concentration. Then meditation becomes
natural. Here certainly the mind comes into our control. In
reality this is known as meditation or knowledge. All other
things are only imaginary. With stringent practice of meditation
and yoga, the mind can be controlled and all illusions will
vanish within no time.


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

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

Bhakti Yoga. As long as the mind links with Vasanas (past
impressions), it does not develop strong trust on divine
knowledge, and develop eagerness to reach God. Until the
vasanas exist, human beings have to participate in worldly
activities. Human beings have to involve themselves in worldly
activities when they cannot renounce Karma (meaning that
they cannot detach themselves from their activities) and adopt
vairagya, and until then they have to keep doing karma. Such
people who do not fail to lead a righteous life without
expecting the fruits of action perform holy deeds like Yagna,
Daana, Japa and Tapa. They also avoid prohibited deeds,
endavour to get rid of sin and attain Vishuddha Tatwa Gnana
(Ultimate Knowledge) in this world itself or would be devoted
to God. Karma keeps changing. Brahma Loka obtained through
such changing karma also keeps changing. Because of these
changes, such Brahma Loka is considered inauspicious. Those
people who are knowledgeable have to leave craving for
Brahma Loka as it also gets destroyed.

Human Life is more difficult to get

Those who aspire to become Gods should realize that the
pleasure of heaven is not permanent. Although human beings
undergo a lot of suffering here, even Gods also wish to be
reborn as humans. It is because they realize that only with
human body can one develop knowledge and devotion. With a
divine body, one cannot get the benefit of knowledge and
devotion. Therefore, knowledgeable human beings should not

long for heaven just as they do not want hell. One should not
also aspire for rebirth here as humans. This is because, once
one develops a liking for the human body, it will become an
obstruction to the achievement of Gnana Sadhana
(knowledge). The human body is perishable, but through the
practice of yoga, one can achieve salvation only with this
physical frame. Once we achieve liberation, one need not have
to come back. Therefore, this human body is the means to
perform all auspicious activities. Those who do such activities
easily get human birth. For those who involve in evil acts, it is
difficult to get a human body. The human body is like a ship to
cross the Bhava Sagara (ocean of life). Guru or preceptor is the
captain of this ship. He uses divine practices and smarana
(constant memory) as fuel to reach the destination. In spite of
getting such a great instrument such as the human body, who
ever fails to cross the ocean of life, should be considered as self
destroyer or like a person who commits suicide.

Ashtanga Yoga Sadhana

For their own welfare, people have to choose Ashtanga Yoga
which contains yama and niyama; follow Brahma Vidya which is
told in the Vedas that explains discrimination of permanent and
non-permanent things; a methodology which is known as
Eshwara Pranidhana. They can follow one of these methods
according to their convenience and reach the Almighty. Except
these paths there are no other paths to reach the supreme. But
generally people choose their own path and leave out the path

directed by God himself. For such people reaching Almighty is
not possible. There will be no betterment for them. The above
said three paths are useful to reach the destination. Setting
aside their interest in other activities, those who practice yoga
with desirelessness and those yogis who control sensory
pleasures, take to Pranidhana type of devotion and concentrate
the mind alone can reach the Almighty.

People in four levels

There are people in four levels in this world – Superior, Middle,
Lower and Bottom Level. Gnana yoga, Karma yoga and Bhakti
yoga were fixed for the first three levels of people depending
on their convenience, requirement and situations. The greatest
yogis who belong to the highest category are the people who
realized that the world is imaginary, sacrificed their personal
comforts and adapted to Gnana (Knowledge), Vairagya
(Dispassion), Tyaga (Sacrificing nature), Tapas (Meditation) and
took to the practice of Ashtanga Yoga to reap real benefits of
knowledge. These are the people dearest to God.

The second category of people is in the Middle level. They do

not accept wholeheartedly that the world is unreal. They also
do not enjoy the pleasures intentionally or leave them out.
They are in a state of uncertainty. They do not follow their own
ways or the ways prescribed in the ancient scripts. Such people
visit holy places, follow vratas and do charity. They practice
Bhakti yoga, chanting, meditation, listening to the stories of

God’s glory and satsang. They follow Ashtanga yoga. They do
not leave their homes. Despite being in the state of doubt, they
uplift themselves. Through Bhakti yoga they reach the Almighty
according to their devotion and get good results from God.

The third level is for the lower people who consider the world
as a reality to some extent, and would like to be born again and
again to help others. They want to enjoy worldly pleasures.
They follow Karma yoga and help others. They perform yagnas,
yagas, run schools, choultries and cowsheds. They start
universities and dining halls where food is served free. Through
pious deeds like donating food, clothing and money, they serve
God. When Ashtanga Yoga is practiced with Karma Yoga
without expecting any return (desirelessly), these people
happily reach God. Through Gnana, Bhakti and Karma Margas,
all categories of people reach God and gain happiness. All the
three Margas (ways) are dependent on Ashtanga yoga.
Excepting these three, there is no other instrument to attain
the Almighty’s grace.

The Bottom category of people in the world is those who think

this world is everything. These people are very selfish. They
would not accept the difference between justice and injustice.
To be pure is against their tenet. They want to be happy at any
cost and through one or the other idea they will be always busy
in earning money. They do not mind doing prohibited or
heinous acts. They lead their lives in such a way and die. They

do not have the desire to reach God. Such people should listen
to and read about the glorious deeds of God and attend
satsangs regularly. How can anyone not realize his own state
and God’s existence? How can he not try to earn salvation? This
is why people should realize the paths laid down by God and
choose the most suitable path for them and go ahead by
practicing that.

When temporarily difficult situations arise, people should not

either take or follow big decisions. They should do pranayama
with strong will and enthusiasm. With the practice of yoga and
pranayama, the mind will certainly come under control. The
mind should not be allowed to wander with agitation. The mind
should win over other organs through yoga, pranayama and
satvic intelligence.

Along with yama and niyama, the practice of Ashtanga yoga is

said to be the best way to control the mind. To control the
mind, we have to practice and understand the yoga system
fully and keep doing it regularly. One has to dispassionately
adopt Sankhya Yoga and think deeply about the creation and
destruction of the world, until the mind gets controlled. How
can this universe be created? How will it get dissolved? Such
matters need to be analyzed logically with full awareness and
dispassionate attitude. When such synthesis is done repeatedly
by the mind, the bad thoughts will get left out.

Those who do not have the right to practice Ashtanga Yoga and
Brahma Vidya through Bhakti, Gnana and Karma Yoga, are the
ones who run behind base and ego fulfilling desires. Such
people will not be able to get over the cycle of births and
deaths. “Guna” is that characteristic thing which tells about the
commitment that people have to follow certain tenets. “Dosha”
is that characteristic thing quite opposite to Guna. In this world,
all the material things and aspects may be similar but in their
usage there is a classification as good and bad. God has decided
Gunas and Doshas to make people choose the righteous path
and leave out the wrong path, so that living in this world is set
to certain good standards. Those who do not come under the
Ultimate and Supreme Gnana and Bhakti should follow the
percepts of sages Manu, Yagnavalkya and Parashara. This is the
directive of Lord Almighty in order to elevate them.

Discriminating things
From Brahma to inanimate objects, there is one atma in all the
bodies. The five elements – Earth, Water, Air, Fire and Sky –
make every living being in this world. A combination of these
things gives a body to any living being. The composition is the
same in different bodies. Different names and shapes are given
to them in the Vedas only to perform assigned tasks in a
convenient way. Living beings fulfill their activities according to
the doctrine of Karma and get redemption. Assigning of
country, time, Gunas and Doshas are done by God only to put
things in order so that a methodology is in place.

The details of Place and Time
When a person is born in a good country, at a good time and in
a better role and performs his activities, they yield better and
faster results. If one does things according to one’s own wish
without thinking one may get opposite results. That is why the
importance of country, time and role is mentioned in our
Shastras (Vedic texts). In ancient times, it was considered that a
country where there is no black buck and no Brahmin to do
Veda chanting or Vedic duties is unholy. In olden days, though
there were black bucks in some countries, since Brahmins were
not there, Indra, Brahma and other gods did not perform
yagnas. For the same reasons, in olden days, countries like
Anga, Vanga and Kalinga were considered as unholy. Places
where holy deeds were not done and had barren lands (which
were not used for agriculture) were considered unholy. In the
same way, the activities done without knowing well about the
auspicious timings, Gunas and Doshas would give opposite
results. These activities neither give worldly comforts nor
spiritual advancement. Expected results will not be achieved
when activities are performed after the suitable auspicious
time has passed. Expected results would occur when good
activities are done within the auspicious time. If they are not
done at the proper time, it would be a waste. Days like Makara
Sankramanam are very auspicious days. Days after birth and
death, and eclipse days, are considered inauspicious. Whenever
auspicious activities cannot be done, those are considered
inauspicious days.
Discriminating Purity and Impurity
The criteria used to classify the pure and the impure in all
physical objects is based on material, timing, objectivity,
meanness or greatness. Water from rivers, tanks and wells is
considered pure but water from small pits is considered dirty.
Depending upon the conditions of a particular country, time
and role, same object may be considered either pure or
impure. Utensils of copper and brass are considered pure, but
with the touch of urine, they are considered impure. However,
with water they can be cleansed again. During menstruation, a
woman is considered impure as cleansing takes place at this
time. After those days are over, she is considered pure. Fresh
food is pure and cold, spoilt food is impure. When basil leaves
are put in water with a mantra (Mystic Syllable) and sprinkled
over things, they become pure. When one smells holy basil
leaves, it is considered an act of purity.

Grains, firewood, bones, oil, ghee, milk, curd, butter, sugar,

jaggery, honey, gold, silver, mercury, other valuable things, and
physical things like deer skin are cleansed with a particular
period of time, air, fire or water. According to the country, time
and situation, either by the above said or other methods,
purification is done for all things.

Similar to materials that become pure or impure, human beings

also become pure or impure depending on the strength,
wisdom and clarity of the activities done. According to the

activities undertaken by human beings, they achieve good or
sinful vasanas (impressions) which make them pure or impure.
However, they can wash off themselves and become pure
through their own acts and activities.

Through bath, charity, meditation, attitude, activities and

constant remembrance of God, the human mind becomes pure.
Such person should keep doing the recommended good deeds.
The holy mantra (powerful chanting) given by Guru (master)
purifies us. When we surrender all our good activities to God,
those activities also get purified. Men get Punya (accumulation
of Spiritual Wealth) only when time, place, material, doer and
chanting are pure. Otherwise, they accumulate sin when any of
these are impure.

Classification of Gunas and Doshas is artificial

The one sleeping on the floor does not fall down. Similarly, the
spiritually downtrodden cannot go down any further through
the practice of karma. Brahmins are in a higher state than the
spiritually downtrodden. There is every chance for a Brahmin
to fall down. Even karmas conducted with devotion also
become defective depending on the influence of place and
time. It is natural for the Grihasta (married householder) to
follow karmas with certain amount of enthusiasm and those
are considered as Guna Karmas. It is a Dosha (mistake) if
disinterested people in wordly activites develop enthusiasm in

On the whole, whatever has been discussed above is not
necessarily true. The above discussion is meant to develop
clarity of mind in accordance to place, time and situation for a
certain period of time. People get stuck all their life
discriminating between pure and impure, and between Gunas
and Doshas. They do not get liberated. In fact, by the process of
giving up alone, Karma gets diminished. Sickness, grief,
attachment and fear get removed only through the process of
surrender or giving up. People get benefitted through that.

The effects of craving after worldly attractions

God recommended the path of giving up. When human beings
do not adapt to that and practice Karmas for personal
comforts, their attraction for such comforts increases. When
we succumb to desires, we start quarrelling with others. With
quarrels, anger takes over. An angry man loses intellect and the
sense of understanding. When people are caught in lust and
anger, they lose their knowledge and become useless. When
people are entangled in worldly cravings they never understand
their own people, others, their self and ultimately God. They
live long lives wastefully like trees.

The completeness of a human birth

Having taken human birth, one should help others. That gives
meaningfulness to human birth. People with intelligence should
dedicate their physical, mental and emotional energies along
with their money and speech. They should even stake their

own life to help others and serve God. They should follow
spiritual rules and regulations, and lead a disciplined life. They
should serve Gurus (masters) who are embodiments of
Eshwara, and are composed with the knowledge of Divine.
They should have full faith in the Lord Almighty and perform
their duties in a dispassionate manner without getting
attached. All desires cause sadness. They cannot leave them
but they can enjoy them without craving/indulging. While
enjoying, they are supposed to sing the glory of God with a firm
conviction. Due to continuous practice of this with full
devotion, real knowledge of God dawns in their hearts, and also
their desires disappear. Such a state of mind without desires is
considered “Nishkama Bhava” and that is the best and
prosperous path. Those who have the above mentioned yoga,
Gnana, Bhakti and who have no desires alone develop
complete devotion to God.

The characteristics of Yama, Niyama and Shat Sampatti

Those who follow Yama and Niyama get their desires fulfilled
according to their wish. Yama includes non violence,
truthfulness, non-stealing, continence, non-acceptance of gifts
and non-accumulation of wealth. Niyama includes
contentment, austerity, spiritual study and imbibing God
consciousness. Along with these, silence, guest feeding,
conducting prayers, helping the needy, pilgrimage and serving
Guru are good qualities called Shat Sampatti.

Concentrating the intellect with perseverance on God is known
as Shama. Controlling senses is known as Dama. Bearing
sadness is Titiksha. Controlling the tongue and the genitals is
Dhyrya (Courage). Forgiveness is a huge donation. To be
without desire is the greatest meditation. Winning over the
wavering mind is Sooratva (being dashing). Always to be in
equanimity is truthfulness. Smooth and sweet talk is known as
the best quality. Soucha is not having attachment to Karmas. To
let go Karmas is renunciation. Righteousness is the dearest
wealth. The Lord Almighty is the Gnana Purusha (God who
receives the fruit of yagna) who is the wealthiest of the
wealthiest. Upadesha (preaching of knowledge) is the Dakshina
(token of gratitude) to the Guru. Pranayama gives people the
best strength. To acquire unparalleled devotion towards the
Lord Almighty is known as profit. Not differentiating between
Self and God is education. To be away from prohibited activities
is Lajja (shyness). To have no desire is wealth. To be equal
minded in sorrow and happiness is known as great comfort. To
crave for worldly comforts is sorrow. The one who knows
attachments and freedom is a well read person. The one who
thinks “this body is me” is foolish. A person with wavering mind
is one with bad character. Adapting to Sattva Guna (the mode
of goodness) is heaven and increase in Tamo Guna (the mode
of inertia) is hell. It is known that the God who is in the form of
Guru (learned master) is our relative and the human body is our
dwelling place. The virtuous is the wealthiest one. The one who

is not satisfied is known as the poorest person, and the one
who cannot control senses is impoverished. Developing
devotion on the Lord Almighty is righteousness. Seeing oneness
in all places is known as knowledge. Not having interest in
pleasures caused by Tri Gunas is known as renunciation.
Obtaining Anima and Garima powers is true wealth. Therefore,
discriminating between Gunas and Doshas is a mistake. Not
looking at Gunas and Doshas in a discriminatory way is the right


Chapter 4
Logic of Tatwa
Sages who analyzed tatwas gave various numbers. Some said
there are 18 tatwas, others said there are 25 or 26, and few of
them said 16 or 17. Everyone is right. Those sages who got
enticed by the maya of the Almighty argue saying that the
other version is wrong. For all these varied viewpoints, the
superb magic of the Almighty is the reason. The world which is
composed of so many varieties itself is the creation of the
superb magic. As long as the world exists, such arguments will
continue. Mind is the source of all such arguments. When mind
remains in its original state, after it gets the power of sadhana,
through the sama and dama, then these arguments and
distortions will be set at rest.

The physical characteristics merge in one another. Depending

on the differences of Karya (activity) and Karana (reason or
sometimes situation) the numericals may be correct, but simply
by counting and orally theorizing them, does not give true

The Purusha (Man)

Individuals with ignorance since time immemorial cannot
understand their own self without Yoga Sadhana (the practice
of yoga). They need a guide and a philosopher to educate them
about the real knowledge. There is not an iota of difference
between our Jivatma (soul) and the Paramatma (super soul).

When this is true, the imagination of knowledge given by an
outsider is not a correct idea. Knowledge is the nature of
sattva, but many interpretations are given about this. By
knowing the number of tatwas, we understand the Karya
Karana (ways and means) and the differences of the world. The
knowledge of our Atma and Paramatma will dawn only out of
the practice of yoga.

The Prakriti (Nature)

The steady state of Trigunas is called Prakruti. Sattva, Rajas and
Tamas are the Trigunas which belong to Nature. These are the
basis for Shrishti, Stithi and Laya (generating, organizing, and
destroying). The three gunas do not belong to the soul.
Knowledge emanates from Sattva, activity from Rajas, and
Ignorance is known to be Tamo Guna. The imbalance between
these three gunas is Kaala (Time). One’s Swabhava (own
nature) is called Maha Tatwa (the greatest of the tatwas).
During the commencement of creation, Nature which has its
own ways and means takes over through Sattva guna and
begets the state of tatwas. The Avyakta Purusha stands and
observes this as a witness. Due to the observation of Avyakta
Purusha, the greatest tatwa gets strength. Seeking the help of
nature, the whole creation of the universe took place.

The Number of Tatwas

Purusha (Man), Prakriti (Nature), Maha Tatwa (the greatest
Tatwa), Ahamkara (Ego), Akasha (the Sky), Vayu (Air), Teja

(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,

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

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

knowledgeable saints do not get enticed to worldly

Difference between Prakruti and Purusha

Though Prakruti and Purusha are different from one another,
their dependence on each other shows that they are not
different. Due to Maya (the illusion created by the Almighty),
people in this world are enticed by distractions. Such people
would attain Gnana if they receive the grace of God. Due to the
changes of Trigunas in nature, the world continuously
undergoes changes. The Maya Shakti which has the Almighty’s
Trigunas creates various differences in this world. These
differences are of three types – Adhyatma, Adhi Bhoota and
Adhi Daiva.

The Eye is said to be Adhyatma, the Form is Adhi Bhoota and

the Sun is Adhi Daiva. They are interdependent. The Sun in the
sky is different from the Form and the Eye, but with the light of
the Sun, the Eye and the Form shine. Though the Sun is
different, He is the reason for the shining of the Eye and the
Form. In the same manner, Atma is the basic thing for the
physical world. Soul is different from the physical world. Soul
has its own lustre and it gives shine to the world, but it remains
separate. These changes include the differences between
Adhyatma, Adhi Bhoota and Adhi Daiva. The Skin is Adhyatma,
the Touch (skin’s characteristic) is Adhi Bhoota and Vayu is Adhi
Daiva. In the same way, the Tongue is Adhyatma, the Taste is

Adhi Bhoota and Varuna is Adhi Daiva. Similarly, deep inside us
the Mind is Adhyatma, the Sankalpa (intention) is Adhi Bhoota
and Moon God is Adhi Daiva. Buddhi (Intellect) is Adhyatma,
the grasp is Adhi Bhoota and Brahma is Adhi Daiva. Chitta
(Consciousness) is Adhyatma, thought process is Adhi Bhoota
and Vasudeva is Adhi Daiva. Ego is Adhyatma, egoism is Adhi
Bhoota and Rudra is Adhi Daiva.

Root cause of variances

The highs and lows of Trigunas create Maha Tatwa through
nature. The ego within leads to Moha and a feeling of divide.
The ego manifests itself in three forms – Satvic, Rajasic and
Tamasic. These gunas make people doubt the existence of
Eshwara. They dispute over this and ignore the fact that diverse
views are created by intellect. Since ego is the root cause, they
do not understand Atma Tatwa. As long as man remains
detached from the Almighty, his ego and differences will not

Karma is born through Gunas. Due to the variability of Gunas,

Trigunas are caused. Jivatma (Human Spirit) will experience
Karma Phala (result of the past lives) with Trigunas. As long as
imbalances in Trigunas exist, the differences in the world exist.
Due to the existence of such differences, Jivatma will be out of
control. At this stage, Jivatma has a tendency of fear towards
Eshwara. People perform rituals and prayers for attaining

heaven. With attachments and sufferings they continue to go
through the cycle of births and deaths.

Sankhya Yoga – Creation of Universe

The differences which include illusions would vanish with the
knowledge given by saints through Sankhya Yoga. During the
start of Satya Yuga, people had Vignana (divine knowledge) and
Viveka (discriminating power). They also possessed Brahma
Swaroopa (the knowledge of the Almighty) and never
discriminated between Dhrashta (the doership) and Drishya
(the situation). Brahmam is above discussion and description.
He is free of form and shape and is real. He took the form of
two tatwas – one being Maya (illusion) and the other being
Gnana (knowledge). The first tatwa is Prakruti and the second
one is Gnana or Purusha. Purusha released Prakruti, and in turn
Prakruti released Satva, Rajas and Tamo Gunas. From the three
gunas, Maha Tatwa (the greatest tatwa) arose. Changes in
Maha Tatwa cause ego in people who are possessive. Ego is of
three types – Vaikarika, Tyjasa and Taamasa. From Taamasic
ego, five elements are born. From Rajasic ego, Karmendriyas
are born. From Satvic ego, Gnanendriyas and eleven ruling
devas including Indra are born.

With the grace and inspiration of God all these factors got
together with one another. Due to that merged entity a
beautiful universe was created. Paramatma is in this huge
ocean of water. From his navel, a lotus like universe is born. In

that lotus, Lord of Creation, Brahma, is born. Brahma created
all worlds with the grace of the Divine. Whatever is born in this
world, big or small, stout or lean – anything happens only with
the union of Prakruti and Purusha.

Whatever is present at the beginning and end of a thing, the

same would be present in the middle also. That is the truth.
Any changes that happen are only incidental. For this world,
the motive is Prakriti and the main instrument is Purusha. This
ever changing world is explained as Kala (Time). Hence, the
root cause of the world is Paramatma.

As long as the grace of God is there, the world which is created

for enjoyment of human beings will continue. According to the
dictates of time, this mighty universe gets created and
demolished at Pralaya (doomsday) along with fourteen worlds
and five tatwas.

Laya (the method of dissolution)

The body gets dissolved in food; Food dissolves in grain; Grain
into the earth; the earth into smell; Smell into water; Water
gets dissolved into its own type of juice; The juice dissolves into
fire; Fire into a form; Form into air; Air into Touch; Touch into
the sky; Sky into sound particles; Organs get dissolved into
Ahamkara (Rajasic Ego).

Rajasic Ahamkara merges into its owner, the Mind, which is

Satvic Ahamkara. Due to the five elements, sounds get merged

into Tamasic Ego. The lord of all this is Ego and it merges into
Maha Tatwa. Maha Tatwa gets dissolved in its Satva Guna and
other gunas. Trigunas dissolve in Prakruti, and Prakruti into
Time which does not get destroyed. Spirit gets dissolved in
Paramatma. Paramatma stands still in Atma Swaroopa (spirit).

In the world, from the beginning to the end of this creation,

only one tatwa is pervading. How will the Purusha who is
observing all this get distorted images? Those who have the
knowledge of Sankhya Yoga which explains Karya Karanaas (the
secret of creation, cause and context of birth and death) would
be relieved of all doubts. They understand the method of
dissolution clearly.

The ways and means of mind are in the control of Trigunas

Out of the Trigunas, whichever has a greater influence on the
mind, those feelings will be dominating. Under the influence of
that guna, the Karmas (activities) performed by human beings
result in appropriate feelings in the mind. The mind which is
housing the five elements is known as Adhyatma; Sankalpas
(intentions) are Adhi Bhootas; the moon is Adhi Daiva. Though
all the three seem to depend on each other, Paramatma is
different from Prakruti. Prakruti is under the control of
Paramatma. Trigunas are under the control of Prakruti. Mind is
under the control of Trigunas. All the activities of the ever-
active world are under the control of the mind, but the mind
does not realize the superior power of its own. So it takes the

shelter of Trigunas to enjoy comforts or discomforts. In fact,
the mind is the owner of Trigunas and other matters.

Nature of Trigunas
When the human mind is encompassed by Satva Guna,
persons have Shama, Dama (Discipline), Titiksha (Endurance),
Viveka (Discrimination), Vairagya (Renouncement), Tapa
(Meditation), Daya (Compassion), Satya (Truthfulness),
Santosha (Happiness), Medha (Intelligence), Buddhi (Intellect),
Kshama (Forgiveness), Shradda (Faith), Lajja (Shyness), Gnana
(Knowledge), Asthikata (Trust in God), Nispruha
(Desirelessness), Vinaya (Obedience) and Garvarahita Dharma
Bhava (a feeling of Righteousness without Pride). Due to these
feelings, bliss is experienced.

When human mind is encompassed by Rajo Guna, the persons

want to enjoy worldly pleasures. Attitudes like Trishna (thirst
for enjoyment), Sukha Lalasa (excessive desire), Dhamba
(Boastfulness), Kamukatva (Sexual urge), Asathya Bhashana
(telling lies), Adhyarya (Timidity), Amita Ananda (excessive
happiness), Desa Bhramana (Roaming aimlessly), Bheda Buddhi
(Vicious thoughts), Vishaya Trishna (thirst for things) and Mada,
Utsaham (Feverishness with Vanity) will surface.

If the mind is surrounded by Tamo Guna, human beings tend

towards Nastikata (argue on the very presence of God).
Attitudes like Dushta Sankalpa (bad intentions), Bhaya (fear),
interest in unacceptable deeds, Agnana (Ignorance) and Ati

Krodha (extreme anger) get exhibited. Because of these things,
human beings develop Lobha (Miserliness), Himsa (Violence),
Yachana (Begging), Kalaha (Fighting), Shoka (Misery), Moha
(Attachment), Klesha (Grief), Deena (Helplessness), Daridra
(Poverty) and Akarmanya (Laziness).

Since the effects of Trigunas are of three types and intertwined

with one another, yoga practitioners realize the path of
salvation smoothly. Practitioners change the way of their minds
and spirit naturally. If such knowledge was not available,
sadhaks (practitioners) cannot gain control over the mind.
Sadhaks must certainly know about this.

Trigunas contain “Me and myself” feelings. All the activities

performed through sound, organs and spirit happen with the
union of Trigunas. If the practitioner is faithfully following
Dharma (Righteousness), Artha (financial probity), Kama
(Moderation in sensual pleasure) and Moksha (seeking
Liberation), he will understand that all the Trigunas are working
within him. Due to this the practitioner gets more faith and also
riches. When the practitioner does his day-to-day routine
rituals in his capacity as a householder, and shows interest in
that, it has to be understood that such attitude develops
because of the union of Trigunas.

As Gunas dominate, human beings develop external attitude

and inner nature. A Satvic man would have Shama, Dama gunas
as effects of above-mentioned characteristics of gunas. We also

understand that a Rajasic man would have desires, and a
Tamasic man would have anger. Whether it is a man or a
woman, without expecting any return or profit, when they sing
the glory of God, we can understand that they are Satvic
people. If they pray to God with some desires, we should
consider them as Rajasic people. When people sacrifice animals
and pray to God, we should understand that they are Tamasic

Time and Period

When Satva guna which is pure, peaceful, prosperous and
sacred dominates by pushing down the other gunas, the
practitioner attains comfort, knowledge and righteousness.
Indulging, disputes, and belongingness are the by-products of
Rajo guna. Tamo and Satva gunas would be dominated by the
predominance of Rajo guna. Similarly when Tamo guna which
has lethargy covering the spirit, Satva and Rajo gunas get
trampled and the sadhak (practioner) goes through sadness,
possessiveness, sleepiness, is cruel and driven by desires.

We should understand that when the mind is at rest, body is

relaxed, enlightened, fearless and free from desires, Satva guna
comes into being. When the mind is restless, active, agitated
and the body is tense and thoughts are unreal, then Rajo guna
grows. When the practitioner loses memory, becomes
incapable of meditation, does not have the desire to unite his
mind with the inner spirit, mind becomes static with inertia,

does not want to do any work, ignorance increases, forgets his
own self, then we should understand that all are the
destructive Tamo gunas in him which have increased.

When Satva guna grows, the strength of super-natural power

increases. When Rajo guna grows, harmful characteristics
increase. When Tamo guna grows, devilish attributes get
strength. A Sadhak with Satva guna attains bliss through divine
activities like constant memory of God and meditation. A
Sadhak with Rajo guna develops jealousy, aversion, pride, ego
and selfishness. A Sadhak with Tamo guna gets into treachery,
violence, debauchery and other unacceptable practices.

The Process
Those who take shelter in Satva guna practice constant
memory, meditation, yoga, japa, yagna and charity. They
develop faith and concentration. After death, they attain
heaven and the higher seven worlds. Those who take shelter in
Rajo guna and do Rajasic activities would be born again here on
the earth. Those who take shelter in Tamo guna and do
Tamasic abusive acts go down in their births, go to hell and
later take birth as insects, birds and animals.

Jagruti (Awakening) develops because of Satva guna. A state of

Swapna (dream-like experience) develops because of Rajo
guna. Sushupti (Deep slumber) is experienced in Tamo guna. If
a person dies when Satva guna is dominating he would reach
heaven. If one dies when Rajo guna is dominating he would be

born again on the earth, which is in the middle of Lokas. When
one dies while Tamo guna is in full force, he would go to hell,
and later take births as insects, birds and animals. Those who
are above all the Trigunas merge into Nirguna Brahma (the
Almighty beyond qualities).

The Phalam (Fruit)

Satvic Karmas are those that are performed without expecting
anything in return. They are non-selfish. Rajasic Karmas are
those that are performed with expectation of some benefit,
while Tamasic Karmas are done with animal sacrifices. Similarly
the benefits or results out of Satvic Karmas are happy and pure,
whereas Rajasic Karmas give unhappiness. Tamasic Karmas give
only ignorance.

Human birth is taken only to accumulate knowledge and for

spiritual development. So the sadhak (practitioner) should not
practice according to gunas, but should follow Satvik guna with
non-attachment. He should have control over his sensory
organs and will have to pray to God.


Chapter 5
The Path of Knowledge and Customs in India
From ancient times, in India, the Gnana Marg (path of
knowledge) had customary ways like Vedanta, yoga, mantra,
tantra and bhakti. People take the route of Dharma and Karma
to attain knowledge. However, in recent times, these practices
are taking different routes and are changing. The preachers are
duping people. The practitioners are not getting the required
results following the practices of misleading preceptors. These
fake preceptors are not following the dictates of Vedic texts,
but are following dubious methods which are convenient to
them. They are starting new practices without realizing the real
tatwa. As a result of this, so many methods are prevalent in
India today. Such a variety of practices are not there in any
country other than India.

The Path of Vedanta

The path of Vedanta came into existence before all other paths.
This is the vedic method and is in accordance with the Vedas. In
this path, Viveka, Vairagya, Shama, Dama, Shat-sampatti and
Desire for Mumukshatva (liberation) are the instruments of the
seeker of knowledge. The sadhak becomes eligible for tatwa
gnana through the practice of the above methods. Without
obtaining the four practices told in the Vedic texts, nobody can
get Brahma Gnana (ultimate knowledge). Just as a traveller
carries money for necessary expenses for his journey, the

spiritual seeker certainly should possess the wealth of the four
practices. Along with Viveka, Vairagya, Shama and Shat-
sampatti, he should possess Sravana, Manana and Nidhi
Dhyasa. Vedic texts tell us that with these things, his mind gets
purified and gets knowledge. Liberation is attained through
Gnana. The dictate of Vedas is that without possessing Gnana,
no one can attain Eshwara. In this path of Vedanta, texts like
Vedas, Upanishads (Commentaries on Vedas), Brahma Sutras,
Yoga Vasishta (Question and Answer between Guru Vasishta
and Sri Rama) and books written by Adi Shankaracharya are

The Path of Yoga

The path of Yoga is the second path. Ashtanga yoga is to be
practiced. Yoga shastra is considered as the ultimate
knowledge and Lord Eshwara is the master of this shastra.
Among the siddhas who practiced this system, the most famous
is Sage Kapila. He professed Sankhya Darshana. Sage Patanjali
wrote about Yoga Darshana. However, people feel Sage Kapila’s
work is much greater than that of Sage Patanjali. The practice
of yoga is considered duty for all of us and we should follow it.

The Path of Mantra

In India, at present, the path of Mantra is not seen as an
independent path. However, all those who practice spirituality
accept this system. This system is followed more than the
above two systems. In the path of Yoga or Vedanta, the

practitioner is supposed to discard worldly pleasures, whereas
in the path of Mantra, it is not so. Most of the sadhaks do not
want to let go the pleasures of life. They also do not want
liberation. They have desires. To get those desires fulfilled, they
follow this path. But even such practice helps the spiritual
aspirant to develop to some extent.

The Path of Tantra

At one time, the practice of Tantra was very prevalent in India.
Nowadays, it has taken a back seat. Practitioners pray to Shiva
Shakti form of Eshwara. They follow the texts of Tantra. In
these texts, details of Yoga practice are particularly available.
All mantras are also available in Tantra texts. The details about
how to propitiate the ruling deities is dealt with in these texts.
Three systems are told in these books. The first one is to
sacrifice a life, which is Tamasic. This is known as Vamachara
system. The second and third are known as Veerachara and
Divyachara systems. The practitioners of these systems possess
dedication, the knowledge of Yoga, and the power of Mantra
which are to be highly appreciated. Very quick results are
expected when sadhaks follow this path. That being the reason,
Tantra Shastra is very secretive and deep.

The Path of Bhakti (Devotion)

The fifth path is devotional. Presently, people follow this
system and do Murthy Pooja (They pray to a form of a deity).
They think that they are servants of Gods and take God as their

Lord. They have the feeling of Dvaita while praying. They do not
follow Vedanta and Yoga. Those paths preach Advaita method.

The Union of Gnana, Yoga and Bhakti

God can be attained through three methods – Gnana, Yoga and
Bhakti. Wherever knowledge is there, Yoga is present. Bhakti is
also there. Fulfillment of knowledge is Gnana. Yoga is stopping
of the ways of the mind. To have deep devotion towards God is
Bhakti. Greatest devotion is possible only when the sadhak
realizes supreme knowledge through the practice of Yoga. This
means these three are intertwined.

If one starts on a path without regularly practicing, just to

preach a method or to help others, that system will not work.
The Sadhak has to experience his own self during practice. If
people are supposed to receive preaching through him, then
through God’s grace he could become a preacher. As a matter
of fact, his presence in this world does not grow or stop any
development here.

The Path that gives Siddhi

People are entangled in the illusionary world of pleasure and
pain. Yoga is the method by which people can come out of
illusion and achieve Siddhi (fructification).

The state of Paramapada (absolute bliss) which is liberation

cannot be attained through any other paths other than yoga. It
is not easy to get control over the mind. The mind is in the

control of prana (Vital Force). With the practice of pranayama
and through prana alone, the mind can be controlled. Nothing
is impossible for mankind, but to keep the mind stable for a
moment is quite an impossible thing. This being the situation,
yoga alone is the only means to reign over the mind.

Physical strength is needed for Knowledge

It becomes necessary to control the body before trying to
control the mind. With a controlled body, physical practices can
be done. Through practices, one can overcome psychological
problems. Then, one gets control over sensory organs, and thus
gets self-realization. A sadhak who does not have control over
his body cannot imagine seeing God even in his dreams. An
uncontrolled body gets diseases and gets deteriorated before

Maha Yoga
Some people think that Hatha Yoga, Mantra Yoga, Laya Yoga
and Raja Yoga are different from one another. This is not
correct. While kundalini gets awakened, these four yogas
automatically get into the practitioner. This is called Maha

If the Sadhak does not have the urge to reach God, however
easy may be the path, he will not attain it. Tapa (Meditation) is
the means to reach God. Winning over the mind is Tapas.

The Sadhak must hold the Prana at the bottom of the spine to
become a perfect practitioner of Pranapana pranayama
(breath-holding through anus). Without pranayama, there is no
other instrument to attain God. Through prana yagna, one gets
detachment of love and hate, and realizes knowledge.

Prana Yagna
Of all the yagnas, Prana Yagna is the greatest. Prana, the most
important thing to any practitioner, is Aahuti (sacrificed as
offering) in Brahmagni to fulfill all the desires. For prana yagna,
there is no need to spend either money or time. This has to be
started early in the morning (at 3 AM). At that time,
practitioners would not have any other work to attend to.
Nights are supposed to give rest to everyone. A practitioner has
to do Prana Yagna early in the morning, either for 3 hours or for
3 Jamus (One Jamu = 3 hours). He need not have to think of
four Purusharthas (Dharma, Artha, Kama and Moksha).
Whoever does Prana Yagna with courage and duty mindedness,
certainly the doors of heaven get opened to him. His mental
excellence pleases all the Gods. His Sat-sankalpas (good
intentions) are the Ahutis (sacrificial firewood) to satisfy the
ancestors and bless him. His welfare will be taken care by God
himself. The Sadhak who can sacrifice his life for God is the
dearest one to God. As long as one is not ready to surrender his
life to God, God is not pleased. So, all the Sadhaks should start
Prana Yagna. Prana is the reflection of God. Mind is far away

from God. Prana is always with God. When the Sadhak’s prana
gets hurt, God gets shaken up.

In this universe, the life force of every living being is Prana.

Through Prana, people get life span, strength and vigour. When
Prana gets decreased, people become sick and poor. Through
Prana Yagna, Sadhaks live peacefully for hundreds of years
without fear and sickness. All the desires of people get fulfilled
naturally with the practice of Yoga. In a short span of time, the
Sadhaks experience that the whole world is illusionary. The
Sadhak gets enlightenment and is free from darkness within.

The practitioner needs to do Poorak (Inhaling deeply) on

Mooladhara to concentrate his mind. Thus, the first offering of
Prana is given. Second offering is done with Kumbhak (Holding
breath) at navel region where Vishnu Granthi is situated. For
having darshan of Vishnu, the Sadhak has to appease Yoga
Mata (Mother Goddess), Kundalini Devi. This Shakti (Power)
helps the practitioner very much. With this power, the Sadhak
can visualize God’s Nirguna Swaroopa (Formless God). With the
experience of Omnipresence of Maha Vishnu, he also
experiences the universal activities performed in his own body.

With the Sadhak’s Poorak (initial offering) the travel to

Sahasrara or Brahmanda starts in an easier way. With the
Kumbhak (second offering), starts the Brahmagni. This initiates
Atma Prakash (inner knowledge) and reaches Prayag. With the
Rechak (third offering), the entire heap of sins get burnt. With

that, the ancestors are pleased. Along with the chanting of
“Om”, when offerings are given to the ruling deity of Prayag,
Madhava, the Sadhak goes through repentance. His divine
vision opens out. Goddess Saraswati lives in his throat. The
Sadhak attains supreme peace.

At this stage, Kundalini Devi gives entire knowledge to the

Sadhak. From then on, the sadhak need not have to give
offerings. If the sadhak closes his eyes daily in the morning and
evening, he finds changes in his meditation and knowledge
within a few moments. He will not be interested in worldly
matters. If he narrates the experience of the Soul, people might
think he is mad. In his practice, he observes changes daily. He
becomes more detached and wiser. Mundane matters are of
no interest to him. The wheel of Yoga Maya keeps spinning him
all the time. He cannot be stable. He feels the whole world is
moving and rotating. He feels unstable. It becomes obvious to
him that nothing in this world is permanent. With Prana Yagna,
he knows the universe is transient and impermanent. His
dreams have a connection with the inner world. He would not
have heard or seen things anywhere which he experiences in
his dreams. Such things happen not only in his dreams but also
when he just closes his eyes. The sadhak starts doubting
whether it was his dream or reality. Normal people would
never achieve this state even if they give up their whole
lifetime’s earnings. The sadhak gets to this state very naturally.
As his sins get eroded, he experiences the grace of God.

After Prayaschitta (repentance) at Prayag, the sadhak stabilizes
in Satva Guna. “Satvat Sanjayate Gnanaha”. As he understands
the meaning of this sentence, his joy increases. These
experiences are possible only to those who have taken the path
with the guidance of the Guru (Master). Whoever has the grace
of the Master, they only experience these things from
initiation. There is no doubt about this.

Need for a Guru

The sadhak has to follow the ways and methods laid down in
Vedic texts. These texts show the path to reach the Almighty.
The Master has to follow those prescriptions. People have been
ignorant from time immemorial. They cannot achieve
knowledge of the Self by themselves. To enlighten them with
knowledge of Self and Tatwa, they need a Master who is a
knowledgeable person on Tatwa.

Rama was given Upadesha (taught) by Sage Vasishta. With the

Shaktipat bestowed by his Master, Rama went into Samadhi
(trance) and got the knowledge of Brahman. Lord Krishna got
the knowledge of Brahman from Sage Angirasa, and attained
peace. The knowledge obtained directly from the Master alone
gives the desired result. Through such practice only, the Vedic
texts and Guru Parampara (hierarchy of Masters) would be
protected. No one can preach God. God also behaves like a
human being while he is on the earth as an incarnation. The
yagnas prescribed in Vedic texts take many years to complete

without the guidance of a Master. However, if one gets a
suitable and knowledgeable guru, the results are immediate.
Those who get such great Gurus should stop analyzing and start
the practice without further loss of time. Even if they are to
face difficulties initially, they will get the necessary help at an
appropriate time, as their practice progresses.

The Methodology of Pranayama

It is not difficult to understand the above-said Prana Yagna, but
the practice of it may be difficult. This gives greatest knowledge
of the Self. If one understands it properly and follows it, one
can be certain to attain the grace of God. The sadhak has to
decide place and time suitable for him. To follow this, there is
no hard and fast rule. However, the sadhak has to be pure,
calm and free from likes and dislikes. He should practice both
early in the morning and in the evenings. If he wishes to
practice in his residence, he should select a secluded place
there. He should sit facing the east, either in Padmasana or
Siddhasana. He should become calm and pray to his Guru,
Eshwara and Siddhas. He should start observing his breath. At
that time, if Sushumna is active he will not have any problem to
concentrate his mind. According to Sage Patanjali’s
instructions, regulating the breath is pranayama once the
Sadhak has settled down. There are three types of pranayama –
Bahya (Outer), Antara (Inner) and Stambhana (Stopping). This
also is done according to the place, time and number of
pranayamas (either in longer or shorter formats). Rechak is

known as Bahya pranayama, Poorak is known as Antar
pranayama, and Kumbhak is known as Stambhana pranayama.
According to the individual’s capacity, holding the breath
outside and inhaling it fully inside, and retaining it to the
maximum possible time is called pranayama. Those who offer
Havan in Poorak through prana, in Rechak through apana, and
in Kumbhak through prana and apana are called Pranapana
parayanas (practitioners of Prana and Apana). This is the Prana
Yagna which Lord Krishna has taught in Srimad Bhagavad Gita.

The Result of Pranayama

When the sadhak’s prana is merged with apana, the state of
Kumbhak occurs. The Kundalini power would be in hibernation.
With the power derived from the merger of prana and apana,
the energy of the Self which is in hibernation gets awakened.
That awakening of the energy is the main purpose of all these
practices. Until the time of awakening of Kundalini, the sadhak
has to continue his practice in the prescribed manner. Once
Kundalini is awakened, there is nothing left for the sadhak to
do. The energy of Kundalini makes the sadhak do everything.
Just sitting silently in his seat is enough for the sadhak. The rest
is all done.

While performing Prana Yagna, if one does not get his mind
stabilized, he should observe the flow of energy in the nerves
of his body. Ida, Pingala and Sushumna are the important
nerves. He should observe the flow of energy in these nerves.

In the other nerves also, there would certainly be flow of
energy. Since the mind cannot catch on to those minute flows,
they are not experienced. There are three and a half lakh (three
hundred and fifty thousand) nerves in our body. They are like
tiny veins of a leaf spread all over our body. In these three and
a half lakh nerves, only seventy two thousand nerves have the
energy flow of prana. The rest of the nerves do not have
disciplined body functions. Hence, prana does not reach there.
Yoga texts prescribe Nadi Shuddhi (purification of nerves) or
Sharira Shuddhi (purification of body). If those practices are
followed, prana will flow in all the nerves. Then, the sadhak
gets control over his body. In that state, the sadhak can have
Ichcha Marana (prana leaves his body whenever he wishes). If
one gets this state, there is no obstruction to attain divine
grace. Texts of yoga have dealt in detail with physiology of our

In the middle of the body, there is the navel region. God dwells
there as Vaishvanaragni. Through Kumbhak pranayama, one
can visualize the fire there. In living beings, God dwells in navel
region as fire. Through the merging of prana and apana, the
four types of food are digested. This fireplace shines like a
triangle in this region with golden colour flames in human
beings. In animals, it is like a square, and in birds it is like a
circle. The sadhak can see this golden flame in the state of

All the nerves begin at Mooladhara. That is the reason it is
called Mooladhara (Root). From there, some nerves go up and
some go down in the human body. Those people who aspire for
divine grace have to come here. The path is closed here, but
this is the place of entry to go inside. With the help of prana,
we can enter here. With Kumbhak, if the energy of prana is
raised, the flood gates are opened. With the prana, mind also
gets inside. These two (prana and mind) travel through spinal
cord via centres of Sushumna – Mooladhara, Swadishta,
Manipura, Anahatha, Vishuddhi, Aagna, and reach Sahasrara.
This is the place where God dwells and once a person reaches
here, he will not come back to this world. While going through
this travel, the sadhak goes through experiences. To write
about all those experiences, a whole lifetime is not enough.

Pleasure will be there where the Almighty is present. When a

practitioner crosses the limits of nature and moves a little
further, he experiences bliss for the first time. When the
practitioner listens to the sound of Anahatha, he can
understand that he is on the right path. When the melody of
this sound sinks in his heart, the practitioner forgets himself.
Eardrums open up for the divine sound. The aroma of divine
would surprise the practitioner. The illumination of divine light
dazzles his mind. The practitioner understands that lightning,
the light of the moon and fire are all comets carrying divine
light. All these experiences of the practitioner are supposed to

be great. With the illustrious divine light, he loses his identity
and experiences the divine.

God is the one who illuminates everything and everyone. As the

practice of the sadhak increases, his divine experiences also
increase. The sadhak visualizes the God Almighty who bears
millions of universes. The sadhak can visualize the differences
of generating, protecting and dissolving in a moment.

After experiencing these miracles, when the sadhak achieves

certain important siddhis, he can then attain the knowledge of
the Almighty completely. Our sages have sung the glory of God
in so many ways. Brahma Sutras have dealt in detail about God.
God is the Bhokta (recipient of the fruits of all Yagnas).

The instrument of Yoga which is a Yagna (Sacrifice) is

Pranayama. When offering our samskaras is done, they have to
be totally washed off. In a very disciplined way, when the
sadhak gets up at Brahma Muhurta (early in the morning at 3
AM), he should offer all the desires of the sensory organs to
Brahmagni (the fire of meditative state) to achieve the grace of
God. When the sadhak does disciplined offerings in meditation
continuously, God blesses him with blissful happiness. He
acquires a feeling of renunciation. Samadhi and Unmani are the
flowers which blossom in the mind only with such rigourous
practices. Kamadhenu (the Holy Cow) and Kalpataru (wish-
granting tree) would not bestow things unless asked for it.
When the sadhak does pranayama everything is bestowed

without being asked for. If the sadhak wants to leave his
physical frame, Gods come down to serve him.

The Greatness of Human Birth

Gods have sung about the greatness of Human birth and they
also want to take the Human form. Unless one gets a human
body, there is no liberation. That is the very reason that Gods
respect human birth. Everyone on Mother Earth is afraid of
Human Beings including Gods. With penance, Human Beings
attain the position of their choice. That fear lurks in Gods.
Human Beings can bring wildest animals like Lion and Tiger
under their control using intelligence. With devotion, they
naturally get the grace of God. Human intelligence has
gradually unfolded in every nook and corner of the universe.
Therefore, Human Beings are meant to devote their time and
practice Yoga regularly.

Householders imagine that they cannot practice all these

methods. However, the truth is that all those people who have
taken Sanyas (the path of renunciation) have also not
succeeded. In this world, without the cooperation of others,
nothing can be achieved. Through the power of Maya even the
Almighty does the job of administration of this world. Excepting
Sage Kapila, Dattatreya, Vama Deva, Suka Maharshi and
Jadabharata, the remaining eighty eight thousand sages are all
married men. The most knowledgeable Sage Vasishta had a
hundred sons. The famous Sage Yagnavalkya had two wives.

The sadhak has to understand that all diversity is only at the
mental plane. Through the practice of Yoga, the mind can be
diverted into the Self, for realization which in turn bestows the
best things to the practitioner.


Chapter 6
Mahayoga has been given by Maheshwara. Vedic Texts have
revealed that this rare and self-shining Sun like Yoga makes the
sadhak realize the Self. This fire like Yoga burns off sins in the
form of karmas. It gives liberation and pure knowledge. With
knowledge one gets inclination towards Yoga. Knowledge
directs yoga and helps the seeker get liberation. God is quite
happy with the seeker who has both Gnana and Yoga. Those
who practice Mahayoga twice or thrice daily should be
considered as Shiva Swaroopa (form of Lord Shiva).

This Yoga is also of two types. The first one is Anubhav Yoga,
which is attained through practice. The second one is the best
one and is called Mahayoga. The soul is thought to be Nirguna
Shoonya (hollow and empty) and the seeker meditates to
realize Anubhav Yoga. In the second one called Mahayoga, the
yogis visualize the ever happy and pure soul, get immersed in
Samadhi (a meditative state) and merge with the Almighty. So,
the second one is said to be the highest Yoga which was given
by Lord Parameshwara. The other Yogas told by saints are not
comparable to this. In this Mahayoga method, the seeker
escapes the cycle of births and deaths, and gets the darshan of
Lord Eshwara himself. With the influence of this greatest Yoga,
all tatwas of the universe would be known. This yoga links the
Human Being with the Supreme Being – Eshwara. Thousands of

other yogas can be rejected as they are incapable of visualizing
God. With the practice of all other yogas, the Almighty cannot
be attained. Only Mahayoga can unite the seeker and the

Hierarchy of Mahayoga
This most sacred and the best knowledge of Mahayoga was
revealed to Lord Narayana by Lord Maheshwara. He asked Lord
Narayana to distribute this yoga to followers who possess a
calm mind and who seek liberation. Lord Narayana gave this to
the saints who were around him and asked them to distribute
this great knowledge to the most eligible disciples. Lord
Eshwara ordered that this Mahayoga has to be given only to
those seekers who do not discriminate between Lord Shiva and
Lord Keshava. Both Shiva and Keshava are not different.
Whoever is Narayana is only Shiva. There is no doubt in this. In
the name of Lord Narayana only Lord Shiva, the radiant one, is
worshipped. The same God is the Atma (soul) in every living
being. It is very difficult to find the path of liberation for those
who discriminate between Lord Shiva and Lord Keshava. They
will be caught in the cycle of births and deaths. Such people
should not be given the knowledge of this Mahayoga.

Seekers who understand Shiva and Keshava are one and the
same would be blessed with the knowledge of Mahayoga, and
they will not have rebirth. The omniscient, omnipotent and
omnipresent Maha Vishnu is the same as Shiva and should be

worshipped in that way only. Those sadhaks who differentiate
Eshwara from other gods go to hell, even though they are
ardent devotees of Shiva. Lord Eshwara himself would not take
their responsibility.

Even if a devotee of Lord Narayana is foolish, learned or

impoverished, he would receive the benevolence of Lord
Eshwara. That being the reason, the devotees of Eshwara also
have to worship Narayana in order to please Eshwara. Those
who worship Narayana would get the grace of Lord Eshwara.
Narayana directed that this great knowledge of Mahayoga
should be preached to righteous disciples. Among those
people, Lord Narayana directed that this knowledge should be
passed on to the Brahmins who regularly do daily ritualistic
worship of deities through Agnihotra (Fire God) and Homa
(sacred fire).

The great sage Sanath Kumara preached this knowledge to

Samvarta. Sananda has preached to Sage Pulahana. The great
Prajapati (a position equal to Brahma) Pulahana preached it to
Sage Gautama. Sage Angirasa preached it to Sage Bharadwaja.
Famous sage Kapila gave it to Jaigeshavya and Pancha

Sage Parashara is the father of well known Veda Vyasa. This

great knowledge was given to Parashara by Sanaka. Sage
Valmiki got it through Sage Parashara. The same knowledge
was preached to Arjuna by Sri Krishna. This knowledge was

given by Brahma, Vishnu and Maheshwara after following a
pattern and hierarchy.

Sage Vamadeva is the descendant of Lord Shiva and his consort

Sati Devi. Sage Veda Vyasa got this highest knowledge from
Vamadeva. Veda Vyasa had immense respect towards Lord
Shiva as he obtained this highest knowledge. Sage Shaunaka
and other sages obtained this knowledge and became very
staunchly devoted to Lord Shiva who is the last resort for
surrender and who blesses everyone who surrender to him.

The Dharma of Shaiva Pashupata

Those sadhaks who follow the hierarchial Pashupata Mahayoga
told by Maheshwara have to abide by the rules of Chatushpada
(Four parts) Shaiva Dharma which is ancient. The four parts are
Gnana, Charya (The customs and regulations mentioned in the
Vedas), Kriya and Yoga.

In this method, people have to abide by the rules and
regulations of Varna (There are four varnas – Brahmins,
Kshatriyas, Vysyas and Shudras – This division is according to
the occupation/profession which people abide over
generations) and Ashrama (Brahmacharya, Grihasta,
Vanaprastha and Sanyasa). People are in the material world
taking care of the safety and security of the family and self in
this method. In their whole lifetime, they do not come out of
this. This becomes the main aim of their life. Our sages have

suggested the rules and regulations of Varna and Ashrama to
rise above their daily obligations and still seek Gnana and
Vairagya with ritualistic prayers. In the ancient path of dharma
“Charya” is the most important part.

Kriya and Yoga

The main objective of human life is the gain of supreme
knowledge and attainment of liberation. Though they are in
material life, if people follow Kriya and Yoga daily at an
appropriate time they certainly obtain the highest knowledge.
This is to say that self realization dawns in the inner self as the
yoga gets fructified by itself. In the beginning, the practice of
Yoga is done. Fructification of Yoga happens through Kriyas.
Controlling the mind and its chase of material things is called

On the divine path set by Lord Eshwara one has to fix his
mental faculties and not allow the mind to run hither and
thither. This is called Yoga. To realize the ultimate experience in
Yoga one has to follow Kriyas.

The methodology of cleansing the six chakras has got to be

practiced under an enlightened Guru with the feeling of total
surrender. This is called Kriya. Through practice of Kriya,
chakras get purified. Only with the Grace of the Guru (Master),
practice of Yoga is obtained. That is why it is very necessary to
get the Grace of the Master. Only through the Grace of the

Master, one can get Kriyas and through Kriyas purification of
the six chakras happens. Later, realization of Yoga takes place.

Liberation does not happen without knowledge. One has to
surely know about the divine. According to Maha Pasupatha
Yoga, the Jiva (Self) comes first. Attachments which tie down
the sadhak come second. The third is the way to get out of
these ties. To know about these three is the real Gnana. One
should understand that “Pasha” are ties which bind us, and
Eshwara is the “Pathi”.

There are eight types of Pasha (ties which bond us). They are
Hatred, Shyness, Fear, Sadness, Beauty, Scornfulness, Caste and
Creed. When the Jiva is tied down with these bonds, he is
called a Pashu (Animal). When he comes out of them, he
becomes Shiva. That is why Shiva is called Pashupathi. This
Brahma Gnana is enlightening and helps one to reach salvation.
With the help of Charya, Kriya and Yoga, one can experience
Gnana. In the fire of Gnana, all these eight Pashas get burnt.
The pure ash after burning eight Pashas is Bhasma (Sacred Ash).
The Jiva adorns itself with Bhasma and experiences the bliss of
Shiva and shines as Lord Shiva.

Attaining Gnana through Pashupata Maha Yoga

Practicing Yoga and Kriya regularly for attaining Gnana is called
Maha Yoga. To achieve Maha Yoga the Master should shower

his grace on the disciple through Shaktipat. There is no way
other than this method.

Without Shaktipat, the practice done by the disciple is a waste.

Without Shaktipat, the knowledge of tatwas is not obtained.
The purification of Pancha Tatwas can be experienced only
after the disciple understands the knowledge of transcendence
and all pervading nature of consciousness. For purification of
Pancha Tatwas, the mind has to understand Nivrutti (A state of
nothingness), Pratishta (Glorification), Vidya (Knowledge),
Shanti (Peace) and Shantyateeta Sthithi (Situations beyond
peace). Through this, the divine knowledge gets embedded in
Chitta as Ananda and Paramananda (Blissful happiness). Before
liberation, the practitioners should experience the ultimate
knowledge. Until one gets this state of mind, no Siddhi is
possible. No one attains liberation by just uttering that “I am
Atman”. Chitta has to be elevated through various experiences.
Only then the realization of omnipresent, God is felt and
liberation is granted.

Tatwa Suddhi (Purification of Tatwas)

Omnipresence of Lord Eshwara is experienced with the
purification of Tatwas. Vrittis are qualities. First, through
Nivrutti, Rudra Tatwa in the body is sanctified. This means that
purification is possible through Nivrutti until the physical body
is linked with creation, organization and dissolution. In the
shadow of Atma Tatwa, Vairagya (dispassion) shines like a

bright light. In that state, one gets stabilized. The Sukshma
Sharira (Subtle body) gets purified. Later, until Vidya Tatwa or
Eshwara Tatwa is reached, purification is done through Vidya
(enlightened knowledge). Illumination, preaching, extreme bliss
and development of pure joy take place. Much later to this
stage, as peace dawns, purification happens. Beyond peace,
there is a stage in which purification happens as nature and its
limitations are extended in peaceful state. Mind, intellect, ego,
Maha Tatwa and Avyakta Prakruti are purified and a feeling of
omniscient is developed.

The Birth of Vidya

When a sadhak goes ahead from ignorance to knowledge, he
should try to understand these five stages. This observation is
very sensitive and also secretive. Without experience, the
sadhak cannot understand this. Those stages are differentiated
and the details are given here - (1) Prakasha (Illumination), (2)
Chidudaya (Brilliance of being), (3) Chittotpathi Prabhodak
(Blissful state which includes Self), (4) Paramananda Swaroopa
Anubhava (Experiencing the transcendent), (5) Brahmi Stithi
(Transcendental wisdom with experience of Bliss).

With the experience of Samadhi, the sadhak starts feeling the

differences. He doubts whether he actually got the experience
of Gnana or not. Normally, though the sadhak experiences
Gnana he cannot understand that stage. Here, the above-said
stages can be observed by the sadhak if he can understand

which stage he is at present. Among the five, Prakasha (the first
stage) is bound with brightness, splendour, timelessness
including knowledge of senses and forgetfulness of feelings.
Lastly, Chitta gets a feeling of merger. Later Chidudaya
happens. At that point, he understands that the practice, the
doership, the mind, tatwa and the shades of knowledge.
Through the mind, he experiences the illumination of the
feelings of tatwa and brilliance. He understands that both these
states are generating and stabilizing the Chitta. They both
happen one after the other. Through them, total awareness of
memory gets generated. In this state, there are five things that
could happen – Prakasha (Brilliance), Vichara (Sadness), Ullasa
(Happiness), Laya (Merger) and Avibhava (Not knowing).
Among these, any of the states can be experienced and it is
called Prabodha. Tatwas are experienced blissfully in Kirana,
Spoorthi, Vispoorthi, Harsha and Satwa. Here, one gets into the
state of meditation. After this, transcendental wisdom is felt
with joy. In that state, senses like Vinasha (Destruction), Kshaya
(Diminishing), Bedha Buddhi (Tendency to discriminate and be
partial), Daha (Craving Thirst) and Chitta Santapa (Mourning
Inside) come out. Because of this development, “Ritambhara
Prajna” (or Absolute True Consciousness) gets invoked. Finally
one experiences untold happiness which is only Bliss and Joy.
That state has to be understood. In this state, there are no
duals like happiness and sadness or psychological traumas. This
is the quality of that happiness.

The Avyakta (Umanifest) is Para (Divine) Tatwa. That Avyakta is
the form of Prakruti. It is in Satyarupa (the form of Satya).
Beyond this, there is only one – Purusha. He is called as
Tatpada (No specific attribute) and Niranjana (No feelings).

Bliss is experienced through Avyakta. The Parama Purusha is

beyond qualities, pure, all pervasive, simple and joyful. People
should understand that these five qualities are in Him. Tatpada
is that state, having no shape, no form, no feelings, no place
but permanent. In this Samadhi state, the sadhak cannot
experience time, place and transformation.

When the sadhak experiences the above said things, he himself

becomes Lord Eshwara.


Chapter 7
Atma Gnana (Self Realization) that comes through the
practice of Yoga
Atma Gnana that comes through the practice of Yoga is of two
types. Yoga and Gnana together are known as Vignana. The
Siddha Purusha who is complete with Gnana and Vignana has
the ultimate realization of the Almighty. Such people are
always with the Almighty following the path of Gnana. They are
most favoured people of the Almighty. The sadhak should
realize the Self and possess gnana and vignana. They should
sing the glory of God Almighty with devotion. Saints also
followed the same path to appease Para Brahman who is Yagna
Pati (Lord of Yagna). Through Tatwa Gnana, one can achieve
Siddhi which cannot be gained by Japa, Tapa, Teertha Seva
(Pilgrimage), Vrata and Dana. To gain Gnana, one has to
practice Yoga.

The knowledge obtained through the practice of Yoga is known

as Self Realization. The sadhak could be Ananda Swaroopa
(Bliss personified) with self realization. The knowledge of
crossing the cycle of births and deaths is of two types. One is
ordinary and the other is special. Paroksha Gnana is that which
is obtained through Vedic Texts. Aparoksha Gnana is that which
comes through the practice of Yoga and Meditation. For this
special Aparoksha Gnana, the sadhak has to practice Yoga since
Gnana without Yoga is not going to give liberation. Yoga does

not get fructified without Gnana. Gnana is knowing and Yoga is
getting united. With Gnana alone, the sadhak does not know
much. As Gnana without Yoga does not give liberation, in the
same way, Yoga without Gnana also cannot grant liberation. So,
the sadhak has to practice both.

Only enlightening oneself with Gnana, one has to take many

births to get into Yoga. With Yoga, in the same birth, Gnana can
be obtained. Practice of Yoga is the path for liberation. If one
thinks that he would be liberated through Gnana alone, that is
not going to happen. By just thinking in his mind that he is in
the path of Gnana, even if he takes hundreds of births and
reads all the Vedic Texts, he will not be redeemed from the
cycle of births and deaths. With the practice of Yoga,
knowledge can be obtained in just one birth. The union of
Prana and Apana through Pranayama is known as yoga.
Through Pranayama, Kundalini gets awakened and through that
Brahmagni gets ignited with which the body, mind and prana
get merged to win over nature. In Nirvikalpa Samadhi (the state
of deepest meditation), the Self and Brahman get united. To
attain this, one has to practice Yoga.

If people practice Yoga and Gnana regularly as a daily routine,

they will not have difficulties. We have to know Yoga only
through practice, and practice alone gives us the knowledge of

As explained above, we have to put all our effort and pray for
the grace of Eshwara to reach our goal. With that, when we do
pranayama, there is nothing in the world which cannot be
achieved. The first step is that one has to sit in Padmasana and
salute his Guru. One has to pray to Eshwara to protect him
from obstacles and if such obstacles arise, Omkara has to be
chanted repeatedly. At once, Aadhya Shakti and Maha
Kundalini Devi’s grace would be showered on yogis and Siddhi
is obtained. The Kundalini (dormant serpant power) gets
awakened through the Sadhak’s prana-apana and starts
hurrying upwards to get united with Maheshwara. At that time,
even if practitioners are not doing prana yagna, they will be
doing many other acts like laughing or dancing, as the trials of
uniting Shiva and Shakti happen. The sadhak also will not have
the feeling that he is doing pranayama. He only likes jumping,
dancing and laughing or such things.

In that hour, the sadhak sees the whole universe within him.
Divine, Supreme Light and Illuminations are seen within him.
This state can be achieved only through the Yagna of Prana and
Apana. When the sadhak offers prana in apana and apana in
prana, such visions are possible. It is not possible for anybody
to explain in detail the mental status of the practitioner at that
particular time.

Awakened Energy of Self notices surprising experiences
Mind has to keep a watch on all the activities that happen
because of the energy of Kundalini and continue the practice of
Yoga. When the mind is being watched by the mind through
the practice of Yoga, the evolution is seen outside in many
ways. This experience gives a feeling to the sadhak that he is
soon going to get Yoga Siddhi (Fructification of practices). The
stars – Nada, Bindu, Kala, Jyoti, Surya, Chandra and Dhruva are
seen and peace is obtained. The mind experiences peace at
that stage. No emotions are felt and mind is at more peace. The
higher level of peace is Satyateeta Sthiti. This state is
Parabrahman. This is above mind, speech and action. This is felt
only through self-experience.

After those divine experiences the Yogi always can be smiling

and pleasant. He is loving and feels comfortable. The Yogi, at
that self-comforting stage, would be disinterested in worldly
comforts. He will neither be happy if he gets riches nor
unhappy in distress. He does not have any enemity. He
understands the changes that happen in the physical body
because of human urges and desires. He keeps all those things
away from his mind. Chitta certainly is there where vital force is
there in the body. When all the sins are washed off by
pranayama or by the grace of Guru only, all the above said
experiences can be noticed. Whatever we see in this creation
outwardly is present within us. When the Kundalini energy is
awake, the sadhak can always visualize that. These good things

happen and are visible outside to make the sadhak happy and
sincere. The sadhak gets super natural and surprising things
within himself until the time that the union of Shiva and Shakti
does not take place. The time of Nirvikalpa Samadhi for the
sadhak comes when the Poornahuti (final offering) of the
practice reaches Antar Yagna (pinnacle). Then the world
outside really seems like a dream.

It is impossible to describe each and every event and its

experience of the sadhak from the start to the end of the
Yagna, but the sadhak experiences the whole thing for himself.
These experiences are felt because of the inner energy of
Kundalini. When the energy starts moving upwards, the sadhak
gets surprise after surprise, but those things do not give him
fulfillment. As the energy goes up and gets merged into Shiva,
the sadhak attains fulfillment.

There is no time limit for Pranayama

The sadhak has to do Pranayama as much as possible. If a
question arises as to how many days or until what time one has
to give offerings to Prana Yagna, the answer is that there is no
time limit for this. No one can answer this. One has to continue
the practice. Generally people think that as Kundalini gets
awakened, everything would be attained. Apart from
awakening the Kundalini energy, it has to be kept activated.
Only then does progress in the practice occur. If a big noise is
made, and a sleeping person is awakened, and he does not do

anything after he has woken up, then what is the use of it?
Similarly, if Kundalini is awakened and it is not put into active
usage, then there is no benefit.

After awakening the Kundalini energy, pranayama has to be

continued. This energy gets ignited by pranayama travelling
through mind, prana, sahasrara and merges with Parabrahman.
That is the state of fulfillment of the practice. For getting self
actualization faster, the practitioner needs to give more
offerings to the Yagna of Prana and Apana. As long as this is
needed, the sadhak has to do it regularly, with faith, devotion
and enthusiasm. The sadhak has to do more of Kumbhak or
offering to Prana Yagna. He gets more happiness through this.

Mahayoga is attained by itself through Awakening of Energy

When Kundalini is awakened and becomes alive, the sadhak
gets direct experiences. Thousands of such practitioners were
watched and their state and stages are recorded. There is no
doubt about this. This yoga gives direct blessings. A capable
master who has attained Yoga Siddhi bestows his blessings
through Shaktipat (A Guru’s transmission of higher power and
energy through his own practice of yoga and meditation to his
disciple) and Kundalini gets awakened and energized. At that
time, the sadhak would have certain characteristics.

Either with Pranayama or with the grace of Guru, the inner

energy gets awakened. When the vital force travels through
Mooladhara the physical body trembles. When prana is in

Mooladhara chakra, the yogi starts dancing. When prana
remains in Adhara chakra, the whole universe is visible to the
sadhak. Kundalini is stationary at this point/Mooladhara.
Mooladhara is the adhar (support) for the whole creation. All
the gods dwell in this place.

All the knowledge of the Vedas is hidden in this Adhara chakra.

One has to take shelter here to progress. Ida, Pingala and
Sushumna (Ganga, Yamuna and Saraswati rivers) join here. Any
sadhak who takes a divine dip here stabilizing his mind and
prana gets rid of all the sins. To the left of Adhara chakra,
swayambhu linga is situated. The Brahmadwar (gateway) is in
the Sushumna. Human beings get liberated from the cycle of
births and deaths only after this path gets opened.

One should understand that Kundalini has awakened and is

alive when a tremor occurs in Mooladhara and a tremble
occurs in the body. Kumbhak kriya happens without any effort
at the same time. Inhalation and exhalation take a longer span
of time without being directed. The body loses its control. The
sadhak has to sit and observe what is happening without
succumbing to fear.

The body shivers and the hair on the body becomes straight
without any provocation. When one laughs or cries, ugly
sounds come out of the mouth. The semen gets released. The
sadhak experiences fright and urine is passed uncontrollably.
These are all indications that the Kundalini has been awakened.

One should understand that Aparaa Shakti Kundalini Devi
comes alive as the sadhak gets Asana Sthirata (stability while
sitting). In this state, Udyana, Jalandhara and Moola bhandas
(these are bhandas in yoga practice) automatically reach
perfection. The tongue gets touched by Uvula (small inner
tongue) firmly. Hands and legs move forcibly.

When there is stability in sitting, vision gets concentrated

between the eyebrows. The eyeballs keep moving and the body
gets into Kumbhak state automatically. The mind loses contact
with the outside world and stabilizes. The body gets
unconscious and the eyes do not get opened even if one tries.
An energetic feeling passes throughout the body. When these
occur, one has to understand that the energy of Maha Maya
Kundalini is awakened.

When Yoga Maya Kundalini gets invoked one has to understand

the following: The eyes get closed effortlessly, the body
collapses onto the floor, breathing becomes difficult as the
body starts rotating like a grinding stone, and the body starts
jumping like a frog. Then, the body falls on the ground like a
dead body. Even after trials, the hands do not move upwards. A
feeling of vital force being pulled out of all the nerves happens.
Then, the body trembles and jumps like a fish out of water.

Eyes get closed and changes happen in the body. Legs and
hands get thrown outwards with a lot of force when ugly
sounds come out of the mouth. The sounds get changed and

come out like the sounds of birds, animals or frogs. Terrible
sounds like that of dog, cat, tiger or lion come out without
effort. Then, one should understand that Rudrani Maha Shakti
Kundalini Devi is awakened.

When one knows the movement of Vital Force, the prana and
the mind get settled. Energy passes comfortably all over the
body like electricity. Then, one has to think that Kundalini Devi
is alive.

The mind gets concentrated and the body trembles and moves
without control. Even while sitting in an untidy place, the mind
is actively in a happy mood. While in sleep, the Vital Force
enters Sahasrara and the mind becomes active, then one
should understand that Ahladini (The Giver of Happiness)
Kundalini energy is activated.

The moment one sits in one’s Asana (regular posture),

movements in the body start. The sadhak listens to many ragas
(music). Poems get told on their own. So many languages are
spoken, but not all are understood by anyone. Despite this, the
mind is happy. That time, it is clear that in the form of Goddess
Saraswati, Kundalini energy got awakened.

Without consuming Bhang (intoxicating drug which spiritual

seekers often use) a feeling of intoxication is there while
walking. The hands and legs have no stability, and the mind is in
a state of joy. One cannot attend to worldly duties and one

reaches a stage where one cannot listen or say anything. The
sadhak reaches a stage where he feels as though he is totally
drunk. Then, we should understand that Atma Shakti Kundalini
is activated.

One should perceive that Brahma Shakti Kundalini is awakened

when one feels like flying while walking on the highway. Also, if
one wants to run as soon as one touches the ground with the
foot or if the body becomes as light as air and floats in it then
the Brahma Shakti Kundalini is said to be awakened. At this
stage, the mind is pleasant. Even in the dreams, the mind is
stable and in a joyous mood.

When one sits on the Asana (seat) and closes his eyes and feels
a dream like state in which he sees Gods, and experiences
divine smells and sights, it can be concluded that Deva Shakti
Kundalini is awakened. The sadhak also experiences divine
tastes, sounds, touch and gets commands from the Gods.

If one sits for meditation and visualizes future events it is

understood that Siddha Shakti Kundalini is activated. One
comes to know the hidden secrets of the Vedas and Vedangas.
Their doubts get clarified. When one reads the Shastras, their
meaning is elaborately and effortlessly understood. The sadhak
gets the capacity of commenting on the Shastras. Ultimate
knowledge also dawns on the sadhak without praying for it.
Self discipline comes easily.

If the vision gets fixed in between the eyebrows as soon as one
sits on the Asana and the tongue adopts Kechari Mudra, one
should understand that Yoga Shakti Kundalini Devi is awakened.
During this, the speed of Vital Force gets stopped and the mind
becomes joyous. At this time, the siddhi of Shambhavi Mudra
happens and one experiences Savikalpa Samadhi.

When one sits for practice and the mind gets concentrated and
begins to listen to the conversation of Gods, one should
perceive that Siddhi Pradata Kundalini energy is awakened. The
mind begins to obtain remedies for sicknesses from the Gods.
Mantras of gods are obtained in order to cross obstacles. One
also gets preaching from Siddhas on Gnana and Yoga.

When one thinks of starting Kriyas after sitting on the Asana

and feels that his physical body is not present there, it is said
that Chitta Shakti Kundalini Devi is activated. The sadhak only
sees his subtle body. Even on opening his eyes nothing is seen
to him. He loses sense of time.

When the body, mind and prana are unconscious, and Kriyas
get done in the morning and evening at the fixed time without
any direction from the sadhak, then one should realize that
Kundalini energy is working properly.

Only Human Beings are eligible to get this knowledge. There
is no difference of Caste, Creed, Fate and Situation
According to the state of their body, mind and prana, the
people of different natures get different forms of Kundalini
energy. They follow norms and do different Kriyas given in Yoga
texts so that they can obtain Samadhi State in which the union
of Shiva and Shakti takes place. The moment Atma Shakti gets
awakened, the above said characteristics would clearly get
revealed in Human Beings whether they are male or female,
theist or atheist, young or old, healthy or ill, sinner or
benefactor, or intelligent or foolish. Siddhi would be obtained
according to the Samskaras of each individual. Restrictions of
place, time and other factors are not valid in the awakening of
Atma Shakti. Human Beings have the eligibility to obtain the
Grace of God. Differences in Caste, Creed, Fate and Situation
are irrelevant. When there is a big fire with high flames, it does
not make a difference whether the offering is sandalwood or
foul smelling excreta. Both the smells do not stay there but get
into the form of fire. In the penance called Yoga and in
Brahmagni everything gets transformed into Brahman. By
practicing Yoga and penance the sadhaks have got to go
through the above mentioned experiences.

Kundalini energy may get awakened even if one does not get
a Guru. Yet, the sadhak has to do penance for an enlightened
The above mentioned various states of Kundalini awakening
happen in a few people with the Grace of Guru. However,
without the presence of a Guru, with the practice of Pranayama
also, the sadhak gets the good omens of Kundalini awakening.
With pranayama alone the energy of Kundalini gets activated.
With the awakening of Atma Shakti the above mentioned levels
can be experienced. There is no doubt about this. The sadhak,
who has the ability to understand things according to the
knowledge of Tatwa, can eliminate unwanted attitudes and
elevate himself by his own Self. God is the master for all living
beings. The peculiarity in Human Beings is that they can decide
about their welfare either directly or indirectly through
knowledge. Human beings have a natural quality of
discriminating between good and bad. Even if the sadhak does
not get a Guru, he should not become sad, but continue his
penance. One has to take up penance even to get a Guru. With
regular practice, one has to obtain a Master. By god’s grace, if
one gets a Guru, he is really fortunate. It is not easy to find a
Satguru (Enlightened Master). One should not neglect penance
thinking that he would certainly find a Guru. One has to
manage to do his Purusharthas (Dharma, Artha, Kama and
Moksha). Sometime or the other, he would find an enlightened
Master. The trials made would never be wasted. At an
appropriate time, it would yield results. The sadhak will not get

liberated just after finding the Guru. He has to still do the
practice with self belief that everything would be achieved.

The result of Yoga is visible directly

As the sadhak practices Maha Yoga, it is believed that the
energy of Kundalini gets awakened and it would get the Kriyas
done by him automatically. The above mentioned states may
be experienced by the sadhaks according to their own
samskaras. Undoubtedly, Kundalini Maha Yoga makes things
happen to the extent it is needed. It is not necessary to search
for the proof when we see things happening directly.
Unfortunately, if someone cannot complete the Yagna fully or
cannot get the full grace of Guru, they may experience
incompleteness. This is why the sadhak should make himself
eligible to receive the grace of Guru totally. When one does the
Yagna in a disciplined and prescribed manner, the Grace of God
is bestowed on him. Faith, strength, memory and intellect have
to be achieved with boldness and enthusiasm by the
practitioner. The sadhak has to logically go through and reach
Siddhavasta (the stage of Siddhi). The obstacles will always be

Bad Samskaras can trouble the Mind

Bad Samskaras are very intense in the mind. Even after going
through the above said astonishing experiences directly, some
sadhaks will not have self trust and they neglect the practice
which they obtained by the Grace of Guru. They would have

had bad samskaras from the beginning. So they cannot go
ahead with Sadhana (Practice). They would not have done any
kriyas for purification of the mind or practiced steadfastly.
Those impure samskaras obstruct the practice of the sadhak.
With a firm mind, the sadhak has to stick to the practice. This
will increase good samskaras and bad samskaras will diminish.

Vedic texts have elaborately discussed about the eligibility of

the sadhak since the best of things also cannot be protected if
one is not eligible to keep it. So sadhak has to carefully keep his
Master in mind and pray for the Grace of Eshwara. As the
sadhak takes a divine dip in Prayag/Sushumna, Kundalini
energy would get awakened. This means that the doors of the
divine world are opened to him but he cannot go there at once.
He has to have the darshan of the ruling deity of Prayag.

Kundalini energy synthesizes Body, Mind and Prana

Kundalini energy does many things at physical and mental
levels to establish the sadhak in the knowledge which he
obtained through the Shastras. It also helps him to gain a
mature outlook of his perception. With this, there is a synthesis
of body, mind and prana, and the sadhak becomes fit and
healthy. Without purity of body and with a weak mind, no one
can look into his Inner Self. This being the reason, Yoga Maya
Kundalini Shakti makes the sadhak go through necessary
practices to gain Atma Gnana (Knowledge of the Self). With
that the sadhak can get liberated in the present birth itself.

Maha Yoga is that which can grant a sadhak Jivan Mukti
(liberation when he is still alive). In this Maha Yoga, there are
four levels.

The four levels of Maha Yoga

The four levels are Prarambha Sthiti (Starting Level),
Ghathavasta (Physical Level), Parichayavasta (Prana Level), and
Nishpatti Avasta (Dissolution Level). In all yogas, they obstruct
in the form of mental blockages.

Prarambha Sthiti
One should sacrifice the worldly karmas which come through
Gnata (Knower), Gneya (Known) and Gnana (Knowledge). With
the inspiration of Kundalini Shakti, the sadhak should do the
practice of yoga to improve karmas within his mind. This state
is called Prarambha Sthiti which means that energy of Kundalini
gets awakened and one starts doing Kriyas. This is the real
starting point of Yoga.

Prarambha Sthiti starts with Hatha Yoga. Many types of

physical Kriyas are done. A variety of asanas, bandhas, mudras
and pranayama are to be practiced. Through them, Nadi Shudhi
(purification of nerves) is done. The body becomes firm through
asanas. Pranayama makes the body lighter. Through Nadi
Shudhi, equanimity of body can be experienced. Only through
Hatha Yoga, it is possible to keep the body under control.
Through Hatha Yoga, body becomes matured. Without Hatha
Yoga, it is impossible to get the benefits of knowledge.

The second level is Ghathavasta. The sadhak is in satva guna
and his body is pure at this level. Attraction to worldly
pleasures gets diminished. One will always be in the state of
constant remembrance of Eshwara. It becomes easy to adapt
to Hatha and Laya Yogas. The sadhak would be pure and happy.
His detachment grows day by day. He will be anxious to attain
Eshwara. Both sthitis, Prarambha and Ghatha, may be
experienced together. The body and mind get synthesized in
Prarambha sthiti and Ghathavasta respectively. The body and
mind get purified because of these two sthitis. Then the body
becomes fit for the prana to move up through the path of
Sushumna. The sadhak becomes capable to stabilize his breath
inside. His mind becomes calm since he can hold his breath in
Sushumna. This stability of mind is known as the practice of
yoga in Ghathavasta. Then sadhak moves to Parichayavasta.

In this stage, the sadhak’s prana gets merged into his
Antarakasha (Inner Self). The vital force is stabilized in the heart
by Kundalini Devi and she gets united in Sahasrara with Lord
Shiva. The sadhak looks to be outwardly lifeless and incapable
of actions. As long as Prana Nirodha (the prana is held) is done
by the sadhak, though he looks physically dead and lifeless,
inwardly he is full of life.

In Parichayavasta, Atma Shakti gets mixed with prana. In Maha
Yoga, Parichayavasta and Siddhavasta are supposed to be very
eventful. One who reaches this level is called a “Siddha”. He
would possess superhuman capabilities. Parichayavasta is
granted either with the Grace of Kundalini Devi or with that of
Eshwara. In this stage, with a simple Sankalpa (Intention), the
Vital Force of the body gets pulled and gets concentrated in the
Mooladhara. While this is happening the sadhak is extremely
happy. That part of the body from which the Vital Force is
pulled becomes ineffective.

The Prana which is spread all over the body gets into small
parts of the size of the thumb, and it enters into the path of
Sushumna. It travels upwards from Mooladhara, Swadishtana,
Manipura, AnaHatha, Vishudha, Agna and then enters into
Sahasrara. With this, Jataragni (digestive liquids) and mind also
get mixed into Prana. The semen gets burnt in its original place
and gives stamina. At this level, the sadhak understands
universal activity and the flow of energy clearly.

The sadhak assimilates the energy of the Self sent into his
intellect. The enlightened intellect possesses “Ritambhara
Prajna”. With the true enlightenment, the sadhak becomes a
“Siddha”. He has a command over nature. At this stage, the
treasure house of universal energy is within his orbit. Kundalini
energy becomes soft and remains in Sushumna. So the
yogi/sadhak naturally gets all the instruments of self-

realization. If he wishes, he can pass on his capacity to
someone also. He can enhance the capacity of people who are
struggling on the path. He can impart Prana (Vital Force) into
beings. He can attract the prana of others. Nature will be in full
coordination with him. So, according to his wish the power of
Kundalini gets awakened in others. He can make things happen.
He can change the fate of others. With a simple sankalpa, he
can transfer sickness from one body to another. He can direct
other’s sicknesses to get into big rocks with his sankalpa and
remove those samskaras.

His mind and prana keep getting attracted to Atma Tatwa.

Hridaya Granthi (Heart Chakra) gets opened up. All the doubts
and bonds get cleared. With the grace of Parameshwara, he
gets liberated and can liberate others. In worldly matters, even
if he seems to be behaving badly, his internal knowledge would
not get maligned. Those who criticize him, his bad actions and
also those who praise him would carry the fruits of his good
deeds. He would directly go to Satya Loka from here. The
sadhak can be merged into God only by the Yogi who reached
the stage of Parichayavasta.

Nishpatti Avasta
In this stage, self-realization of Maha Siddhi takes place. The
sadhak leaves behind his own Tatwa and adapts to Shiva Tatwa.
Kundalini energy reaches into the original place and merges
with Eshwara. Then, the Yogi is liberated though he is alive. He

is capable of merging the energy of Kundalini into Parama


Chapter 8
Deeksha Methodology according to the ancient system
In the path of Gnana in all methods like Vedanata, Yoga,
Mantra, Tantra and Bhakti, the Guru gives Deeksha (initiation
into the said path) to the Shishya (Disciple). The Guru gives
Shaktipat to the eligible disciple and the Guru’s energy comes
into the sadhak. The sadhak’s understanding of spiritual
knowledge then becomes easier. In the initiation of Shaktipat,
there are many differences.

Hierarchically, the method of Shaktipat is a practice originating

from Lord Maheshwara. These days, Shaktipat is not as much in
vogue. Many of the sadhaks do not know about this method,
but this is not going to disappear. This being the blessing of
Lord Maheshwara, the moment Shaktipat is given the greatness
of spiritual knowledge gets known immediately. Just as iron
gets transformed into gold with the touch of Parasmani (a
special type of stone which has the power of transformation),
the disciple who has bad samskaras also gets totally
transformed by the Shaktipat given by the Guru. The speciality
of Shaktipat method is that the Guru can attract like a magnet
with his divine touch and transform the disciple into a
reflection of his own self. Through this, the Guru can do welfare
for the society. Until the time the Guru blesses the disciple, the
Shishya can never take the position of a Guru.

This means that only with the transmission of Shaktipat from
the Guru, the eligible disciple can become a Guru. The Guru
initiates the most eligible disciple through Shaktipat, regulating
the energy through six chakras, namely Mooladhara,
Swadishtana, Manipura, Anahatha, Vishudhi, Agna and
Sahasrara. From Shiva Tatwa which is in the Mooladhara
chakra, Jeeva Tatwa, Prakriti Tatwa, Atma Tatwa or Guru Tatwa
is invoked in the disciple and he will be made equivalent to a
Guru by his Guru. In this method, the seeds of Shaktipat will
not be lost and would be restored in the ancient way.

Shaktipat is ancient and continuing from Lord Maheshwara for

generations. The eligible sadhak becomes the Guru with the
blessings of his Guru. The Guru is like a magnet and helps the
sadhak get into the position of a Guru. All those who receive
Shaktipat cannot become Gurus. The Grace of the Guru is very
important. A powerful magnet alone can make an iron piece
into another magnet. Parasmani can make iron into gold, but
gold cannot make iron into magnet. All the metals cannot
become magnets. In the same way, all Gurus cannot be like
magnets meaning that every Guru cannot give Shaktipat. Only
that Guru who is in this hierarchy of Shaktipat can give
initiation, according to the Vedic rules, to the most eligible

The Meaning of Initiation (Deeksha)
In Sanskrit, the word Deeksha has two syllables. “Dee” is one
and “Ksha” is the other. “Dee” means Divine. “Ksha” means
that which demolishes the sins. The total meaning of this word
is that it burns of all the sins of people and bestows divine
energy. With Deeksha the sadhak can get into a deep state of
meditation like Parama Shiva. This removes the three Avaranas
(layers). The sages who know the real meaning of Deeksha
tantra alone can give Deeksha. Just by touching any guru’s feet,
there is no use, and people do not get spiritually elevated
because of that.

Deeksha gives the knowledge of Brahman and removes the

bondages of life. The heaps of sins collected through word,
mind and deed get burnt off by Deeksha. One gets knowledge,
gets out of duality of mind, and gets liberated through

The Methods of Deeksha (Initiating into a Path)

Deeksha is of three types – Sparsha (Touch), Drishti (Glance)
and Manasa (Mind). When the disciple is touched with the
hand by a capable Guru and given initiation, that is known as
Sparsha Deeksha. With a divine glance when Deeksha is given
by a Guru it is called as Drig Deeksha. When Deeksha is given
with a sankalpa, it is known as Manasa Deeksha. With Deeksha,
Kundalini gets awakened and the practice happens on its own.
In this method, there is nothing that the Sadhak has to do by

himself. These Deekshas are classified as four types – Kriyavati,
Kalavati, Varnamayi and Vedhimayi. The Deekshas which
bestow all fortunes and prosperities can be included in the
above-mentioned Deekshas.

As told by Shiva Paramatma, Deeksha is given by touch, glance

and mind. According to Brahma, these are of four types. They
are through mind, tongue, glance and touch. According to the
differences in the place, time, position and method of practice
the names of Deeksha vary. These initiations are given
according to place, time and eligibility of the Sadhak. In the
path of Vedanta, it is Shambhavi Deeksha. In the path of Tantra,
it is Vedha Deeksha or Anavi Deeksha. In the path of Bhakti, it is
known as Vaishnavi Deeksha. In the same way, for many
generations, there is this process of initiation in the paths of
Vedanta, Yoga, Mantra, Tantra and Bhakti. Though many
practitioners have taken Deeksha from their respective Gurus
for getting liberation and to be free from worldly bondage, they
are unable to obtain knowledge and peace of mind, either
because of their bad luck or bad time. Somewhere, one lucky
sadhak gets the full benefit out of this.

The Shambhavi Deeksha in the Path of Vedanta

When an enlightened Master transmits his grace through
touch, glance or preaching, the sadhak does not have to do

With the energy transmitted by his Master, the disciple at once
obtains divine knowledge. The Deeksha which enables the
sadhak to attain liberation and has been given by the Guru is
known as Shambhavi Deeksha. With the grace of the Guru, the
sadhak experiences the state of Samadhi like that of Lord Shiva
and he will be successful. This siddhi comes to him as soon as
he receives Deeksha.

The Methodology of Yoga Deeksha and Shakti Deeksha in the

path of Yoga
Those Gurus who are very capable can create a variety of states
in the Chitta of others with their own capacity and make
different type of Kriyas happen in them. The greatest sage
Kapila granted the highest state of Chitta through the preaching
of Tantra Gnana to his very enthusiastic disciple.

Nothing in this world is impossible for those Gurus who are the
masters of nature. With the strength of Yoga, these gurus can
transform anybody the way they want them to be. This is the
peculiarity of Yoga. Except through Yoga, the knowledge
obtained through Vedic texts gets used only after a long time or
may be in future births. The greatness of Yoga lies in granting
that usefulness at once, in this birth itself. Yoga is described as
a direct science because of its above qualities. The Yogi gets
into the subtle body of the disciple and links his soul to the
supreme soul. This means that with his own capacity, the Guru
creates Nirvikalpa Samadhi in the disciple. In this process, the

strength of the Guru’s soul is the reason for the disciple’s
progress into Samadhi and to obtain Anima, Garima and other
Siddhis (Supernatural Powers).

The Guru enters into the disciple’s body through the path of
Yoga with his divine eyes and glance, and bestows Deeksha
called Gnanavati Shaaktya Deeksha. In this process, the Guru
tests the capacity of the disciple and decides on his eligibility. If
found eligible, the Guru grants the disciple Shaaktya Deeksha.
In all other Deekshas the disciple has to go to the Guru or the
Guru has to go to the disciple, whereas Shaaktya Deeksha is
given through the energy of Yoga. Though Guru and Shishya are
in different places, with the sankalpa of the Guru, the energy
gets transmitted and Deeksha is given. This being the reason, it
is called Gnanavati Shaaktya Deeksha. With the Grace of Lord
Maheshwara, in the path of Yoga such things happen very
naturally. There is no doubt about this. We can see such things
happening directly. All the things happen in the path of Yoga
according to the place, time and eligibility. The energy given is
that of Kundalini Devi. With the Grace of Guru, when Deeksha
is given through the awakening of Kundalini, the treasure house
of all energies gets opened. The disciple need not have to do
anything. Kundalini energy by itself gets all the Kriyas done.
Because of this, prana starts moving westwards in Sushumna.
Kundalini energy combined with the energy of prana enters
into the Brahma Nadi and merges in Lord Shiva at Sahasrara.
Kundalini energy merging with Parameshwara through the path

of Sushumna is known as Shaaktya Deeksha. As Shakti and
Shiva merge together, there is nothing left to be done by the
disciple. Whether the disciple is physically close to the Guru or
not, the knowledge of Guru Shakti is always obtained,
according to the need. When this type of Deeksha is given to a
Shishya with the power of Guru, it is known as Gnanavati
Shaaktya Deeksha.

Maantri and Anavi methods of Deeksha in the path of Mantra

Through the shastra of mantras, the Guru appeases his choicest
deity and gets the blessings even to his disciple. This method is
known as mantra deeksha. With love for the sadhak, the Guru
transforms himself into the form of mantra and transmits the
energy of the mantra. With the consciousness of mantra,
Kundalini gets active and the disciple gets siddhi. In mantra
deeksha, through the mental faculties of Guru, the disciple
receives energy. Then the body of the sadhak trembles as the
emotion of his choicest deity gets embedded in him. His body,
mind and prana get transformed and he goes to Bhava Samadhi
(A higher state of meditation). Through mantra, yantra, guru
pooja (Praying to Guru) and prayers, the mantra deeksha is
given. Through this, those who aspire for material benefit reap
it, and those who want liberation achieve it. Both material as
well as spiritual longings are satisfied through this method.

Anavi Deeksha
The methods of mantra, archana, asana, nyasa, dhyana and
upachara are told in mantra shastra. Along with these methods,
and following the shastras, the sadhak receives instructions
called Anavi Deeksha. The sadhak receives this because of the
union of Shiva and Shakti or because of the samskaras of his
previous birth or because of his prayers to Lord Shiva. This
again means that when the sadhak feels neutral to good and
bad karmas, maintains equilibrium towards piety and sins, does
not want anything for himself and always wants good to
happen to others, then Anavi Deeksha dawns in him in the form
of Lord Shiva. The sadhak who appeases his enlightened Guru
with all the above qualifications as told in the scriptures would
get liberated through Anavi Deeksha.

Vedha Deekshas in the path of Tantra

Those deekshas which disconnect the worldly bonds are called
Vedha Deekshas. The Guru meditates on the four petalled
Lotus of the Mooladhara in the body of the disciple. The Lotus
which shines purely in the middle of the triangle with a billions
rays of illumination is Kundalini Devi. The cosmic body of the
energy is in the form of consciousness and has the subtlest
energy. That energy has to be directed into the path of
Sushumna and it has to reach through six chakras to merge
with Lord Shiva. In this method, the Guru transmits his energy
and enables the disciple to know the form of Parameshwara.

This path which has been given by Lord Maheshwara and
followed by knowledgeable Gurus is given as Shaktipat to the
disciple. The sadhak become sinless and is free from bondages.
Later he forgets all the mundane matters and becomes
unconscious. With the divine bhava prapti he knows
everything. This means that the sadhak would be in the same
state of deeksha as that of his Guru and attains bhava prapti.

Therefore, the disciple understands all at once. He experiences

the greatest comfort. At this stage, when the disciple obtains
Vedha Deeksha, he will be in the form of Lord Shiva. He will not
have rebirth. Through this type of severe deekshas, all the
worldly ties are removed, and the disciple certainly gets a
feeling of universal well-being.

There are six levels in Vedha Deeksha. With the grace of the
Guru, the disciple at this stage experiences happiness, tremor,
body spinning, sleep, unconsciousness and Udbhava
(awakening). When these six levels are observed, one has to
understand that one has obtained Vedha Deeksha. After he
gets Vedha Deeksha, the disciple is sure to get liberated
wherever he is. It is the most difficult thing to get such an
enlightened Guru who can bestow Vedha Deeksha. Even to
receive this, the eligible fortunate disciple is also difficult to
find. According to the command of Maheshwara, this deeksha
has to be given only to the most eligible disciple.

Through Shaktipat, the disciple would be blessed. Wherever
shaktipat is not granted, there will be no shower of grace. This
means an unenlightened Guru cannot grant anything good to
the disciple. Through Shambhavi Deeksha, Yoga Deeksha and
Vedha Deeksha, shaktipat is given. As a result of this, self-
knowledge is invoked. Direct results are possible through
shatkipat as told in the shastras. The results are very surprising
and most influencing.

Sage Vasishta was blessed with shaktipat by Lord Maheshwara.

He gave it to Lord Sri Rama. Sri Rama got detached with the
world. He stopped enjoying royal comforts, renounced food
and sleep, and became weak. Then all sages took Sri Rama to
his court, preached to him in many ways and consoled him.
Sage Viswamitra prayed to Sage Vasishta. Then Sage Vasishta
taught Guru Tatwa to Sri Rama and bestowed shaktipat.
Because of this incident, today we have a knowledge text called
Yoga Vasishta (a conversation between Sage Vasishta and Sri
Rama). When the sadhak is having a high degree of punya
(accumulated fruits of good deeds of previous birth) and gets
redeemed of good and bad samskaras, then through an
enlightened master, Parashakti Shaktipat is given because of
the grace of Lord Maheshwara. One can observe the following
characteristics in the sadhak at that stage:

As soon as shaktipat is given, the body falls down on the

ground. There will be a tremor in the body. The mind will be in

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.

The second type of sadhak is at the middle level. While taking
deeksha he would be in a state of ignorance and has no
knowledge of yoga or deeksha. After getting the deeksha, he
gets into devotion. His intellect becomes pure. Just as a
monkey jumps from the branch of a tree to another, he jumps
to receive the knowledge of deeksha.

The third and the lowest level is the sadhak who would not
have had devotion from the beginning. After getting the
deeksha, he gets devotion. This type of sadhak gets the fruits of
deeksha after a long time since he is the lowest type of sadhak.
Just as an ant climbs up the tree slowly to reach the fruit, this
sadhak’s progress takes a long time.

The path of devotion also has shaktipat

In the path of Vedanta or Yoga, the energy of the self gets
awakened through the grace of the Guru. In the path of
devotion, with the accumulated good samskaras of previous
birth or because of the practice of Purusharthas or with the
grace of enlightened Guru, the Kundalini energy gets
awakened. In the path of devotion, after the shaktipat,
according to the state of Chitta (an advanced layer in the
practice of meditation), characteristic changes can be observed
like - dancing, singing, rolling on the ground, singing bhajans
loudly, taking a long breath, neglecting the praise or blame of
the world, watering of the mouth, laughing loudly, getting

hiccups, body getting cold and moving hands and legs along
with the touching of the floor.

When the chitta merges with prana, meaning pranayama is

done, then in prana various types of kriyas happen outwardly
and also inside. Because of the activity of prana, there will be
special changes in the body. There are eight satvic sthitis that
can be observed in a disciple like – stillness of body, trembling,
sweating, hair getting straightened, voice getting changed, skin
colour getting changed, tears rolling down or getting sleep.

Often the prana takes shelter in any one of the four elements
like – earth, water, fire and sky. The prana then goes around
our body. When prana takes shelter in the earth element, it
gets Stambhi Bhava Sthiti (a state of stillness). When the prana
takes shelter in the water element, tears roll down. As the
prana takes shelter in the fire element, it is the sweat and the
change of skin colour. When the prana takes shelter in the sky
element, it is in the state of dissolving or Bhava Samadhi, and
fainting or sleep could occur.

If the sadhak is well versed in Vedas or he is a yogi or a person

who prays to a form of a deity or is one who does not do
anything also, then prana shakti and atma shakti together get
inspired in him and the above mentioned characteristics can be
observed. Therefore, those people who have knowledge, who
meditate, who practice Yoga, who have devotion, sages and

almost all others have to practice the Maha Yoga as taught by

Everyone is eligible to receive shaktipat which is the boon of

Lord Mahadeva. Through shaktipat, the intellect in the disciple
starts blossoming with knowledge. After scrutinizing many
things, it is found that as told in the Vedic texts, once eligibility
is there, the disciple attains the results of the deeksha at once.
Otherwise he has to continue the practice. To gain self
knowledge, the disciple has to transform his body, mind and
prana. According to his samskaras, the energy makes him do
the practice of yoga, bhakti and Vedanta. It is clear that just
with shaktipat alone, the sadhak does not get liberated. It is
essential to specifically modify his body, mind and prana.

As soon as a lady conceives, she does not deliver the baby.

However, the symptoms of pregnancy can be watched. In the
same manner, the seeds of gnana are planted by the Guru
through shaktipat and the disciples experience it. In due course
of time, disciples experience the knowledge. As the “mother-
would-be” takes care of the child in her womb, following the
rules and regulations, the disciples also have to follow the rules
told in the shastras to protect the seeds of gnana.

If a pregnant lady ruins her pregnancy with malefic intentions,

she goes through an abortion. In the same way, if a disciple,
after receiving the seeds of gnana, does things against the laid-
down rules and regulations, does not stick to the pious deeds,

he also loses the energy. Until the emergence of knowledge,
the strong impressions of dharma (righteousness) and adharma
would not get destroyed. Until the sadhak reaches the stage of
ultimate knowledge, essentially he has to follow the rules laid
down in shastras.

The seeds of knowledge would not perish. Maybe they will be

helpful for future births. So until the fructification of gnana, the
sadhak should not act independently as he likes, but abide by
the rules.

The shaktipat has been given many names. Yogis call it

Kundalini shakti. The followers of the path of devotion call it
Ahladini Shakti. People who follow Vedanta call it Chitta Shakti
or Atma Shakti. The followers of tantra call it Maha Maya
Aadhya Shakti or Kula Kundalini Shakti. Everyone wants the
grace of this energy. With the help of this, the sadhak can reach
the God Almighty.

Salvation is the result of Deeksha

Undertaking deeksha gives exclusive experiences and the
disciple gets confidence that he has reached a state of self
actualization. That same deeksha bestows him with salvation. If
the above mentioned experiences are not felt, that namesake
deeksha does not yield any results. On his own, if the sadhak
does thousands of offerings, he cannot redeem himself from
worries but with the grace of Guru and by undertaking deeksha
it is possible. As Parasmani changes iron into gold, Guru

changes the sadhak into Shiva Swaroopa (Image of Shiva)
through deeksha.

In the fire of deeksha, the sadhak’s karmas get burnt off. When
the seeds of karma are demolished all the attachments get
removed. The sadhak gets into NIrvikalpa Samadhi and
becomes Shiva Swaroopa. In this stage, the sadhak will not
have differences of caste like Brahmins or non-Brahmins. To
invoke shakti, he does prayers but they are done only through

When the sadhak has taken deeksha according to the ancient

methods and devotion, he does not have to do ritualistic
routine offerings daily. He need not have to follow the rules of
Japa, Tapa or take physical trouble of going on pilgrimage or do
vrata (specified time bound prayers). He gets the results of all
these things through deeksha.

The one who is not an initiate alone has to go through Japa,

Tapa and other rituals. Just as the seeds sown in the cemented
floor do not sprout, he who is not an initiate cannot get
spiritual enlightenment.


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

does pranayama can see Kundalini Devi within him. This
omnipotent Devi has many images. We cannot describe them.
With so many forms, the unexplainable Mahadevi Kundalini can
be experienced only by the Self. This divine energy stationed at
Mooladhara fulfills all the desires. This phenomenon of
Kundalini is explained in many ways in the Yoga Shastras.

This Atma Shakti is in dormant condition at Mooladhara.

Humanity, generally ignorant of this Shakti, is caught up in
mundane matters. Only Yogis know that this Shakti grants
salvation. Like a serpent, this Shakti is coiled in three and a half
rounds at Mooladhara and is in slumber. As long as this Shakti
is in slumber, the human being is also ignorant like an animal.
Without awakening of Kundalini, any yoga does not give
knowledge. As long as this Shakti, which is the base for all other
things is dormant, the whole world to the sadhak is dormant.
Once Kundalini is awakened, all the three worlds get activated.
Therefore, if the sadhak does a number of yoga practices
without activating Kundalini, all that will not yield required

The Mooladhara Chakra is in between the anus and the genitals

and is known as the place of Lord Shiva. Parashakti Kundalini is
here. Prana, Vayu, Agni, Bindu and Nada get generated at this
place. The mind starts here. This Kamaroopa Peetha through
which all the desires get fulfilled is situated at Mooladhara
Kamala (Lotus of Mooladhara).

The Universe gets generated from Adhara Shakti and dissolves
again into it. To understand it, one has to go to the Guru. The
Guru is an enlightened soul who has crossed the ignorance and
darkness of many lives. When the sadhak understands the
knowledge of Adhara Shakti, he gets redeemed of all the sins. If
the sadhak looks into the Atma Shakti which is stationery with
the brilliance of electric flashes at the Mooladhara, he would
attain salvation. If the Guru himself is pleased, where is the
obstruction in the path? This energy is called as Adhara Shakti,
Sushumna Shakti, Kundalini Shakti and Saraswati Shakti. This
same Shakti is Maha Maya, Maha Lakshmi and Maha Devi
Saraswati. In the mind and prana of the sadhak, it is Adhara
Shakti which cannot be expressed, and it gets many kriyas
done. From this very Shakti, the whole universe has come into

Maha Yoga in Vedas

Vedas are the store house of all knowledge. Through Vedas,
one can attain Brahma Vidya. Maha Yoga is in the control of the
Vedas. Kundalini is in the control of Maha Yoga, Chitta is in the
control of Kundalini energy, and the whole universe is in the
control of Chitta. This means as soon as the mind attains Siddhi,
the Shakti is certainly attained. Once Shakti is in control, one
can rule the three worlds. Unless Kundalini is activated, the
sadhak cannot get the results of Gnana, Yoga and Bhakti. The
sadhak has to improve his Atma Shakti.

To awaken the Atma Shakti, it is essential to have a Guru. This
is the reason that all the Shastras emphasized the need for a
Guru. Without a Satguru, the practices done by the sadhak
would take a long time to give the required result.

Knowledge has no use without Deeksha

When the sadhak does not take Deeksha of Maha Yoga given
by Lord Maheshwara, but practices Dhyana, Gnana, Yoga, Japa,
Tapa, Bhakti, Karma and Dharma, he would not derive much
benefit out of them. Ideally, it is essential for the sadhak to
become an initiate. Without a Guru, one cannot assume
Deeksha and one has to go to the Guru. Unless one is an
initiate, his prayers of Dharma and Karma do not fructify. With
sincere efforts one has to seek a Guru and then get initiated.

One has to take Deeksha for awakening the Kundalini

Kundalini is in dormant condition in the sadhak from a long
time. Hence, his Dharma and Karma do not get fulfilled. In all
the divine pursuits he undertakes, there is ignorance. By
consoling the mind and imagining that it is comfortable, actual
comfort cannot be experienced. That Atma Shakti which is
capable of giving comfort to the sadhak is in the dormant
condition. To awaken that, the sadhak has to take Deeksha.
After the sadhak becomes an initiate, his samskaras of Dharma
and Karma which were uncontrolled get tied down and become
neutral. Then he experiences the comfort of his good
samskaras. This being the reason, he naturally gets energy from

his soul and the whole universe seems to be very joyous to the

People perceive and hate the world that is full of sorrow. They
also feel that this world is a prison, and is the cause of sorrow.
But the same world is the happiest place for the sadhak who
has an awakened Atma Shakti. This world has been created for
experiencing sorrow and happiness. This world makes the
ignorant people sad, and the knowledgeable people joyous as
they feel this is the playground of Lord Eshwara. The blind sees
only darkness everywhere. The one who has eyes sees light
everywhere. When there is no world, there is no need for the
people to be born. Then, where is the need to get liberated?
This means that the ultimate knowledge comes only through
this world. When the sadhak’s Kundalini is activated by the
grace of a Guru and with his accumulated good samskaras, he
gets all the Siddhis through many prayers. The world which
looked like a prison gets transformed into a Nandana Vana
(garden of heavens). Just as the patient becomes fit after
consuming medicine, the sadhak’s Atma Shakti gets awakened
and his worldly sickness vanishes. When a person is not sick he
does not have problems either physically or mentally. When
both physical and mental problems are not there, the sadhak
does not have temporary sorrow or joys, which are only like
dreams. Instead, he is always in the ocean of happiness.

The need of a capable Guru for getting Deeksha
Capable is that Guru who brings happiness into the sadhak’s
life. Through a Guru, the sadhak can reach Lord Eshwara. With
self trials, it may take many, many years or probably a few
births to find the fountain of joy inside us. We do not have any
Purusha Arthas that can transform our present position so
easily. Therefore, only through the Grace of a Guru, we can be
liberated in this very birth. For achieving salvation, the sadhak
should be eligible and the Satguru should be capable of
bestowing it. When a Guru is like Veda Vyasa or Vashishta, the
sadhak should be like Sri Rama or Jaimini. Otherwise one will
only get a Guru who is just suitable to his own level.

If we want a Guru like Veda Vyasa, Vashishta, Shakti or

Parashara, we have to become eligible disciples like Sukadeva,
Jaimini, Goudapada, Govindapada or Shankaracharya. Then
without the efforts of the sadhak, the Satguru would be sent to
him. If the sadhak is inactive, lazy and negligent, the Guru he
gets would also push him into worldly bondages. So the sadhak
should know the characteristics of an eligible disciple first, and
change himself to be like that. The sadhak should be aware of
the gain of knowledge through his Guru, the result of Deeksha
that came through the knowledge of the Self, and the capacity
of the energy which he got through the Guru. If the sadhak and
the Guru are of two opposite Dharmas (methods they follow),
they both cannot co-exist. Only the eligible disciple alone
receives Deeksha. The fruits of Deeksha, however, can be

achieved immediately, later or in some cases after a long wait.
As mentioned above the sadhak has to do Tapa (pray
committedly) to find a good Guru. In the same way, the Guru
also has to look for a suitable sadhak. The eligibility of the
disciple alone makes the world understand the capacity of a
Guru and the capability of the sadhak. As the sick person
surrenders the matter of his health to the supervision of an
eminent doctor, the sadhak who is sick of worldly matters
surrenders to the Guru who is capable of removing the sorrows
of the world. The prime duty of the doctor is that he has to give
the needful medication and remove the sickness of the patient.
In the same manner, it is a Guru’s fundamental duty to give the
sadhak the Atma Bala (strength of the soul) so that all good
things happen to him. This means that the Guru should not
think of using the sadhak for his personal livelihood. The sadhak
also should not think that the Guru is only a preacher and
should do the duties. This way both the Guru and the sadhak
should mutually do good to one another with Atma Bhava
(personal feeling). This is the rule of Guru Parampara (Lineage).
In the Shastras, special importance is given to the association of
a Guru and his Shishya. So both should think properly and get
into association. Otherwise, both will not be able to uplift
themselves. Without following the rules laid down in the
Shastras, nobody can get their desires fulfilled.

In this world, the great people who have become Gurus have
sacrificed significantly and have done a lot of Tapa (regular

meditation for many years). All of them have sacrificed the
worldly comforts! Who ever got extreme bliss of the Soul
would not wish for worldly pleasures. Through their samskaras,
even if they get physical pleasures, they would have mentally
renounced them. They would not indulge in those comforts.
According to the time, place, and situation, they use the
pleasures without giving importance to them, keeping the
concern of others in their mind. When people having many
comforts and high capability renounce everything, their
greatness is revealed. Lord Shiva whose wife Annapoorna Devi
feeds every living being, and whose treasurer is Kuchela, and
who himself has all the Siddhis and controls the whole
universe, is a beggar. This reveals his greatness. According to
the command of Lord Shiva, a sadhak who is dispassionate and
eligible alone can be given Shaktipat by the Guru after watching
him for a reasonable period of time. The sadhak who is not
eligible for this, cannot do the practice of yoga or get Siddhi as
told by Lord Shiva. Only the eligible sadhak gets salvation after
death as per the rules laid down in the Shastras. The Guru has
to abide by the rules of Lord Shiva, inspect and satisfy himself
that the sadhak is worthy of receiving Shaktipat. The disciple on
his part also has to choose such a Guru who is capable and
comes from the lineage of capable Gurus. So, the Guru has to
inspect the disciple totally in order to give the energy.
Otherwise, the Shaktipat given would be of no use.

If the Guru and the Shishya are overly attached to each other,
and take the Shaktipat thoughtlessly, they will be born as
Pisachis (demons) after death. In the path of spirituality, the
Shastras have recommended do’s and don’ts. When the Guru
and the Shishya do not follow the code of conduct of the
Shastras and go ahead doing preaching in an unethical way,
against the Shastras, they finally reach hell. Due to their
immoral behaviour, if either the Guru gets a Shishya or a
Shishya gets a Guru into unscrupulous deeds, they have to bear
the curse of Brahma Shakti. The energy taken or given in deceit
gives worst results. In the path of Gnana, truth, simplicity and
purity keep reflecting back. If one does not stick to the
principles of Shastras and crosses the limits laid down, they
face the worst results.

So, the Guru has to observe the disciple for one year, six
months or atleast three months on his eligibility about his
Gnana and Kriya. Only then should the Guru give Deeksha. For
the sake of riches or greed and for the fear of others, if a Guru
gives Deeksha to the disciple who is unworthy, he bears the
curse of Gods. Whatever he has accumulated as Punya through
his practices goes a waste. Hence it is the duty of both the Guru
and the Shishya to follow the rules of Lord Shiva.

Those who do not give importance to the rules of Shastras and

go around freely will not get Siddhi, comfort and knowledge.
Only those who do their duties according to Shastras get the

real benefit. If the Guru gives Deeksha to those who do not
have devotion and perseverance, they would become unholy. If
a dog is fed with pure milk and ghee of a holy cow, the dog
develops itching and loses its hair. In the same way, if an
unworthy person gets Deeksha it is said to harm him. It would
be very beneficial as told in the Shastras if a noble, devotional
and pious person receives Deeksha. Logically, whatever is
preached in Shastras, can be learned by the sadhak who has
devotion. He alone can make others understand the great
knowledge given to him.

The characteristics of unworthy disciples

In each and every person, there will be no energy to do all the
things. In the same way, everyone is not eligible to get the
ultimate knowledge. That is why the Shastras have mentioned
the clauses of eligibility. People are considered to be lucky or
unlucky depending on the activities that they undertake. The
Shastras have classified the worthy and the unworthy and have
directed that only the eligible ones with good character should
receive Atma Gnana (Knowledge of Self). The others who do
not possess those qualities laid down in the Shastras do not
have the intellect to understand Brahma Gnana. According to
Bhagavan, the ones with the characteristics mentioned below
are not eligible for the Deeksha.

The Guru should not accept a person as a Shishya if he is born

in a cruel family or if he is a cruel person. The one who does not

have good qualities, or is a coward, or is a eunuch, or one who
prides over his knowledge, or one who is already another
Guru’s disciple is not eligible for Atma Gnana. The handicapped,
or the one who has more limbs, or the one who lost his limbs,
or the blind, or the deaf, or the sick should not be considered
as Shishyas. Those banished from home and society, those who
are abandoned by the Guru, parents and villagers, those who
have a deformed face, those who change themselves according
to their free will (meaning that once they renounce everything
but again they also take up a material occupation), those who
have deformed limbs, those who do ugly acts, or those who
cause pain and fear through their speech are not eligible for
Deeksha. One who always tells the tales of his pain and agony,
one who dupes his Master, one who always indulges in food
and sex, one who is a robber and deceives his own people, one
who behaves without discriminating between good and bad
like an animal, or one who dupes himself is not eligible to take
up Deeksha. The one who hates without reason, the one who
keeps laughing, the one who causes agony to others, the one
who exhibits anger, the one who dares to do heinous crimes, or
the one who hurts and intimidates others without any use
should not be made a disciple. A womanizer, the one who does
not have self respect, or the one who has jealousy, hatred, envy
and ego should never be accepted as a Shishya by the Guru.

Atma Gnana should never be blessed to a person who is

envious, unkind, deceitful, angry and duping by nature. The one

who has no courage, a coward, or a sad and weak person
should never be given Deeksha.

Ignorant, foolish, stupid, negative, unsatisfied with desire,

miserly, or the one who exhibits his meanness and seeks help
always is unworthy of Deeksha.

The one who indulges in eating, the one who dupes others with
deceit, the one who does not have devotion, kindness,
compassion and faith, or the one who does not believe in
righteousness is not eligible for Deeksha. The one who does not
listen to the good things taught by the parents, the Guru and
the respected elders and heckles them, should never be made a
Shishya. This type of person is not suitable for Deeksha.

The characteristics of a good Shishya

Bhagavan has mentioned how a bad person is not suitable to
take Deeksha. In the same way, He described the qualities of a
good Shishya who is fortunate, pious and worthy for the
practice of Yoga.

The disciple who is suitable for Deeksha of Tatwa Gnana is the

one who has good qualities and behaviour, and one who
practices Yama, Niyama, Asana and Pranayama which are
essential to get into Samadhi sthiti. He should have clarity of
mind, should possess devotion and faith, be handsome with a
symmetrical body, and should be wearing clean clothes in
obtain Gnana. He should have a sense of discrimination, large

heart and have poise. He should eat rightly. He should be bold
and take up the actions without fear or favour. If he acts
correctly, he is eligible for Deeksha.

The one who does pious deeds with skill, who helps everybody,
who shows dissent on sinful acts but gets pure by doing noble
acts, is greatful to others, and does things according to what
Sages and Seers have emphasized is eligible for Deeksha. The
one who trusts in God, is a noble donor, does Yoga Sadhana for
the welfare of all, does not cheat and earn, and is humble and
faithful is most eligible for Deeksha. The one who does things
(that are impossible for others) with his own effort is most
worthy of receiving Brahma Gnana.

He who talks pleasantly with everybody, talks the truth, is

reticent, is very intelligent, is tactical, and understands things if
told once is eligible for Deeksha. He who does not like to hear
praises about himself and criticism about others, is always
happy, does things which bring joy to others, has won over his
senses, is a satisfied person and a bachelor is most eligible for
Brahma Gnana. The one who is mentally and physically healthy,
does not have malefic thoughts in mind, does not keep
doubting, does not have a wavering mind, is not sad, is not in
illusions, always meditates on the Guru and thinks the Guru as
equal to God is the most worthy disciple to take up Deeksha.
The one who is always near the Guru, does service every
moment to appease the Guru, has same type of devotion to

both the Guru and God, and who always prays to Mahamaya
Kundalini Shakti is most eligible to take Deeksha. The one who
along with his body, mind and prana does service daily to the
Guru and obeys his orders, and brings fame to the Master is
eligible to take Deeksha. The one who takes the Guru’s words
literally as final, does service and lives according to the Guru’s
directions is most suitable for initiation.

The one who does not show off about his caste and riches
before the Guru, does not want to acquire the riches of the
Guru and wants the Grace of the Guru is alone eligible for
Tatwa Deeksha. The Guru has to choose a Shishya with good
physical features and who daily does Japa, Tapa, Dhyana and is
inclined only towards the path of Liberation.

The person who has the attitude of dedication with his body,
mind and prana to learn Yoga from the Guru alone is called a

The characteristics of a fake Guru

A Shishya should leave a fake Guru who is incapable of giving
Gnana Deeksha. Below mentioned are the qualities of such a

He is a Tuberculosis patient. He has skin diseases like

Leucoderma, Eczema and ring worm. He has impure blood, bad
nails, black or blue teeth, is deaf, has red eyes, has vision
problems, is blind, is bald with no hair on the head, is

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

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

The sick, the childless being a family man, the loner, or the
Guru who lost mental balance because of wrong utterance of

Mantra is not a suitable Guru to give either Mantra or Deeksha.
The one who deceives disciples to earn money and does not
look into the welfare of the disciples should be abandoned by
the Shishya.

As mentioned above, this type of Guru who deceitfully bestows

Yoga Siddhi or Mantra Siddhi should not be accepted as a Guru.
People should not get mistaken by the medical miracles
performed by these fake Gurus who have both mental and
physical misconduct. These Gurus do not get liberated. Due to
some trick, if the disciple falls into such a Guru’s trap, he should
at once come out, do Prayaschitta (repentance act done with
holy fire) and again take shelter of a knowledgeable Guru to
proceed further with his practices.

All the people do not take Deeksha only to get liberated. Each
one has a different nature and attitude. The sadhak would
generally get a suitable Guru. As Lord Sri Rama mentioned to
Hanuman, some people serve the Guru to follow a righteous
path. Some people serve the Guru to get their desires fulfilled
and get rich. Some people serve the Guru to get salvation.
However, all of them do not get their wishes fulfilled and their
service to the Guru also goes a waste. If somebody takes the
path that is not suitable to their nature, their desires would not
get fulfilled. Those who want Dharma and Artha should not
serve the Guru who grants Moksha. Those who want Moksha
should not serve the Guru who grants them Artha (Wealth).

Those who intend to get material gain through serving the Guru
would not get benefitted by serving knowledgeable Gurus and
Mahatmas. They have to leave them. Those who want
liberation and analysis of life have to leave the ignorant Gurus
who grant wealth and wishes. Even those Gurus would leave
them. This is beneficial for both. This being the reason, Raja
Janaka along with his wife left those Gurus who were not
similar to their nature and attitude. They sought the Guru (the
Greatest Sage Ashtavakra) who was very knowledgeable.
Observing the need, one has to seek the shelter of a suitable
Guru. People should never go to a Guru who does not have a
similar attitude like theirs. One has to keep searching for the
right Guru, who can liberate them with divine qualities and who
can develop their personality. In this matter, we should go by
Shastras which emphasize on the Guru having divine qualities
to uplift our personality and spirituality. To leave such a Guru is
the greatest sin. It is not beneficial for a sadhak to accept a
Guru who is ignorant. Some people serve the Guru only for
Gnana. They get peace and liberation through Gnana. That is
why achieving Gnana is the greatest thing. The Guru who is not
capable of giving Gnana Deeksha should be abandoned. Just as
a hungry leaves the person who cannot feed him, the sadhak
has to leave the Guru who cannot grant him Gnana Deeksha.
Just as the honey bee moves on from flower which does not
provide honey to another flower, the sadhak has to leave the

incapable Guru who cannot grant him Gnana to another Guru
who is a Gnani (one who can provide Gnana).

The disciple would not be inflicted with any Dosha (curse)

because of abandoning a Guru who is ignorant and incapable.
After selecting and serving a Guru the sadhak takes Shaktipat.
After taking Shaktipat Deeksha, if the sadhak does not get
expected experiences directly, he can leave that Guru and take
Deeksha from another Guru. After taking shelter of another
Guru, the sadhak has to respect the previous Guru, his sons and
his brother according to their merit, but never neglect them.

The characteristics of a Satguru

Now we will know about the Satguru who can bestow Yoga

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

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

direct others with his energy – such a person with all above
mentioned pious qualities is a capable and worthy Guru to
bestow Deeksha to the sadhak.

The Guru is Lord Shiva

The Guru is exactly like Lord Shiva, who is limitless, everlasting,
indescribable, eternal, and expanding in all directions. How do
we pray to such a God? When we pray to our Guru with all
these notions, Lord Shiva grants us liberation. Lord Shiva
himself would be in the form of the Guru and would protect all
the Shishyas.

Lord Shiva is in the form of the Guru, who is inexpressible, and

showers grace on the Shishyas. Though Lord Shiva does not
have a shape or a form, He is in the form of Guru, doing all the
worldly activities for his devoted Shishyas. For the sinners, the
Guru is visible only as a normal human being, but the people
who practice good activities see the Guru as Lord Shiva Himself.

Just as the blind cannot see the sunrise, the unfortunate cannot
see the Guru, who is an embodiment of Parama Tatwa. There is
no doubt that the Guru is just the image of Lord Shiva. If the
Guru is not Shiva, who else can give us daily food and
liberation? So, there is no difference between the Guru and
Lord Shiva. Whoever sees a difference between the two is
surely a sinner.

The Guru becomes a preacher, cuts off the attachments and
uplifts the people to the Parama Pada (ultimate stage). The one
showering the Grace takes the form of the Guru/Acharya,
bestows Deeksha to the devotees, grants them liberation and is
none other than Lord Shiva. He receives our prayers in the form
of Shiva and in the form of Guru he cuts us off our worldly

The noble and the malefic intentions of the mind are the root
cause for all the attachments. When the illusions caused in the
mind in the form of attachments get negated by Chitta (A
higher layer than the mind), a merger takes place to grant us
liberation. That Guru is supposed to be a Satguru if he does not
allow the attachments of life to take firm shape as illusions in
the mind of the Shishya. He merges them in the Shishya’s
Chitta so that the Shishya can enter the state of Samadhi. Only
by repeatedly preaching the Shastras, one does not become a
Guru. A Satguru is identified as one who always speaks the
truth, is an ardent devotee of his Guru, is strong minded and
self disciplined, takes part in noble deeds, donates, does not
cheat, is not a miser, and is born in a family of devotees. The
sadhak should be in association with such a Satguru. Through
his Grace, the mind gets peaceful and the Parama Pada
(ultimate goal) is reached.

He is a Satguru who can quench the thirst of Treetapas (Adhi

Bhoutik, Adhi Daivic and Adhyatmic) and reach the sadhak to

the Lotus Feet of Lord Vishnu. He can take the sadhak by
breaking the Six Chakras via Sushumna. He is learned about the
knowledge of Tatwas. He can discriminate the energy of
Kundalini and Para Brahman which is formless. He knows the
state of Mantra and Chaitanya (awareness). The one who has
the knowledge of secrets of Mantra and Tantra, and
understands the passage and status of the awakened Kundalini
energy alone can be a Satguru. The Satguru knows the Mantra
Siddhi thoroughly through Sadhana (offerings). All others
cannot be worthy Gurus.


Chapter 10
The Place where Deeksha is given
The Great Deeksha which connects the Jivatma (Immanent) to
the Paramatma (Transcendent) and establishes continuous
association has to be given by the Guru to the Shishya. In our
Shastras, there is a protocol of the time and the place to give
such a great Deeksha. When Deeksha is given in a very good
place, at the best time, then best results are expected.

The most suitable places to give Deeksha are the residence of

the Guru, a temple, a cow shelter, a forest/lonely place, pilgrim
centre, a garden and the bank of a river. Deeksha also can be
given below a gooseberry tree, a Bael tree and in the caves of a
hill. The best place for giving Deeksha is said to be anywhere
along the banks of the River Ganges. It is better to take
Deeksha on the banks of the Ganges since it is very sacred and
auspicious. However, ultimately what matters is where the
Guru wants to give the Deeksha. Since the Guru’s word is a
Vedic word, there is no other holy place than that chosen by
the Guru.

The Timing of Deeksha

Generally, people decide upon a good Muhurat (time and day)
after looking into the Panchanga (i.e. referring to an Almanac
for deciding good day and time for marriage / thread marriage /
other auspicious events). People also fix a good time to go on a
pilgrimage, perform a yagna, do dana, japa or tapa. We have a

belief that a good deed done on good day at a good time
certainly yields good results, without any obstacles. So, with
the help of astrology, the standard procedure is to fix timings of
events. However, luckily if a Siddha Purusha gives Deeksha, one
should never think of good and bad timings, but take Deeksha
at once. The reason is that the best time for the Shishya is the
time when the Siddha Purusha is ready to bestow the Deeksha.
With the wish and command of the Guru, the Deeksha will be
given. Since the Guru is ready to shower the grace, there is no
need to look into the good time.

The rules and regulations which are discussed in the Shastras

are not applicable to the Guru who is enlightened. The Guru
can redeem the sadhak on whom he is going to shower the
grace from all the rules and regulations of the Shastras.
However, getting such a capable Guru is a rare thing. Generally
people take Deeksha from the Gurus who seem to be doing
elaborate rituals. As told in the Shastras, these Gurus go to holy
places, take up Vratas, do Japa, Tapa, Yagna and other regular
rituals. For taking Deeksha, all these things really are not
needed. When the grace of the Guru is there, the Shishya need
not have to do Prayaschitta Karmas (Purification rituals). After a
Satguru is found, all that matters is the desire of the Shishya to
obtain Deeksa and the Grace of the Guru.

When the Guru intends to give Deeksha, one need not have to
bother about the Lagna (auspicious time), Tithi, Vara, Graha,

Nakshatra, Raasi and Muhurat according to Astrology and
Panchanga. On the day that the Guru gets satisfied and
bestows Deeksha, one need not have to worry even if it is not
an auspicious day. It is not relevant to bother about Tithi,
Nakshatra and Muhurat since everything good happens only
because of the Grace of the Guru.

This is the reason that one has to go according to the dictates

of the Satguru and follow timings and place for Deeksha. It is
not essential to stick to Astrology and good Muhurat timings. In
order to obtain knowledge, external support systems are not
required. All the things like rituals, place, time, holy dips,
yagnas and prayers do not give gnana. The most auspicious
time and day is the day that the Satguru grants Deeksha and
the Shishya receives it. It should be considered that the time
when the Satguru thinks of bestowing gnana is the most
auspicious time for the Shishya. The great desire of both the
Satguru and the Shishya is supposed to be the most auspicious
time for Deeksha.

The Methodology created for taking Deeksha

The Shishya has to go to the Satguru who is well known for
good qualities and capabilities like Japa, Tapa, Dhyana, Yoga
and Tatwa Gnana. With a pure mind, word and deed the
Shishya has to propitiate the Guru. According to his capacity, he
should offer with devotion whatever he can give as Guru
Dakshina (recompense) ranging from elephants, horses, gems,

chariots, lands, houses, ornaments, clothes, grains or money to
the Satguru.

The Duty of a Shishya

As mentioned above, the Shishya should serve the Satguru
according to his own capacity. If he does not have any of the
above mentioned things to give as Guru Dakshina, he should
humbly offer the Guru flowers, fruits, leaves and water
earnestly and pray to the Satguru. If one is rich, he should see
that there is no discomfort for the Satguru. Having wealth, if
one does not use it for the service of the Guru, he will not be
able to fulfill his part of Dharma and Karma. So without duping
and deceiving himself, according to his financial status, he
should serve the Guru. He should tell the Guru whatever good
or bad things he had done without hiding the facts. He should
also discuss what he intends to do in the future. The sadhak,
thus, should make the Guru happy and get the benefit of

With the devotion of the shishya, the Guru who is kind

becomes happy and bestows Deeksha. The shishya gets
redeemed of the attachments and bondages of Karma through
the practice of Yoga. He also gets the capability to earn his
livelihood as well as liberation. So it is necessary for the shishya
to obtain the grace of his guru. Only when the Guru is satisfied,
the shishya gets fulfillment of his Dharma, Karma and eternal
salvation. If the Guru is not happy with the shishya, no siddhi

can be obtained. If the Guru is unsatisfied, the shishya’s status
of Dharma and Karma becomes malefic, his intellect gets
deteriorated and he becomes degraded. No one should think
the Guru to be an ordinary being and insult or disrespect him.
The Guru is like Lord Shiva and should be respected. After
getting the Deeksha, the shishya should follow the dictates of
the Guru and serve him happily.

After obtaining the Deeksha, the disciple has to serve the Guru
at least for three days until the result of the Deeksha gets
fructified. Otherwise, the energy which has been transmitted
by the Guru would doubtlessly reach back the Guru. So, after
obtaining the Deeksha the disciple has to serve his Master for
three days, five days or seven days. Until the energy gets
activated and development takes place, the disciple should
physically be close to the Guru. He should follow the
commands of the Guru and continue his practice alone. The
shishya can go away only after the Guru is pleased and permits
him to leave or the transmission is obtained totally (meaning
that the shishya’s desire of Deeksha is experienced by him). If
this is not done, the energy would reach back to the Guru.
There is no doubt about this. After taking Deeksha, if the
sadhak develops a casual attitude towards his Guru and does
not practice Yoga daily or does not keep contact with the Guru,
the energy transmitted gets reduced. Sicknesses of various
types would start in the body of the sadhak. His mental
equilibrium also gets lost because he develops a negative

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

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, one-
fourths, 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

are not having money and hide their real nature before the
Guru, bring misfortune to themselves. Those people will not get
the knowledge that comes out of Deeksha. It is good to donate
cows, land, gold and clothes to the Satguru according to one’s
own capacity. The sadhak should give clothes and jewels to the
son and the wife of the Satguru. If the Guru does not have a
son or wife, then the gifts are to be given to his chief disciple.
On the day of Deeksha, sumptuous food should be served to

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

type of yagna. Kriyavati Deeksha is a yagna which is done along
with an external sacrificial fire. Gnanavati Deeksha is supposed
to be an internal yagna. This is given through the Atma Shakti
of the Guru. Both these yagnas go waste when the dakshina is
not offered. So, one has to compulsorily give dakshina. Deeksa
and dakshina are like consorts for the yagna. With the merger
of these three, desired results are achieved. So, in this world
the activities of Dharma and Karma which are done without
offering Deeksha and Dakshina go as waste. The human beings
take initiation and perform yagnas. Along with that they offer
dakshina. Only then do they receive the desired results. When
dakshina is not given with devotion and trust, it is also a waste.

The disciple who does not have devotion towards his guru will
not get the benefit of obtaining Deeksha even if he gives away
all that he possesses. So, the only requirement to get the
desired result is devotion to one’s own Guru. The shishya who
does not trust his Guru, follow his commands, receives the
Aagna Shakti which is the form of the Guru and does not give
Dakshina would always lose the benefits of his Japa, Tapa and

According to the dictates of Shastras, when the shishya serves

the Guru and pleases him, the Grace of the Guru gets
transformed into ultimate knowledge. Thus the shishya
naturally gets desired results without any obstacles. After
getting the greatest help from the Guru, if the shishya does not

reward him duly, then the transformed energy perishes or it
takes a negative route. Such practices create mental blocks for
the shishya. In the same way, if the shishya does not develop
devotion and trust towards the Guru, he would encounter
physical, mental and financial difficulties. There are prospects
of him losing his wealth and facing many hardships. When the
shishya cheats a Guru and gains Deeksha Gnana it certainly
gives him negative results.

The most unfortunate is that shishya who after receiving the

Deeksha, does not do any favour in return to the most kind
hearted well wishing Satguru. All the 24 hours in the day, the
energy of the Guru’s Atma keeps doing Kriyas in the shishya. By
just remembering the Guru’s energy, Ashtanga Yoga gets done
by itself in the shishya. The Guru activates his energy, and
allows the shishya to lose his identity by immersing body, mind
and prana in the intellect. Such is the Grace of the Guru who
very easily makes the shishya achieve all four Purusharthas. If
the shishya does not serve such an ocean of kindness who is in
the form of the Guru, he can never be happy. After giving
deeksha, the energy levels of the Guru decrease. Just as a snake
become weak after it loses its poison, and man’s energy gets
depleted after the release of semen, in the same manner, after
giving Deeksha the Guru’s divine energy also gets exhausted
and he become weak to a certain extent. After getting the
deeksha, the sins done by the shishya perish to an extent and
his bad samskaras (strong impressions) invade the Guru. Since

the Guru is spiritually stronger than the shishya, he destroys
the negative samskaras. There is also a chance that the Guru
becomes sick for some time, since the shishya’s bad samskaras
are taken upon by the Guru. In that situation, when the shishya
does not serve the Guru, there is a chance that in the mind of
the Guru, liking for the shishya may get reduced and he may
develop a feeling of rejection towards the shishya. This is not
good for the shishya. In such condition, even the Guru may
develop a lack of concern on imparting Deeksha. There may be
a number of shishyas for a Siddha Guru (a very competent Guru
with fructified Siddhis) but all of them would not have similar
type of energy. There is a variation in the activation of Kriyas in
the shishyas. Certain Gurus have a feeling of renunciation and
they do not stay in one place but keep moving. There is no
need of seva for such Gurus. However, those Gurus who are
performing householder duties have worldly obligations to be
attended to. For such Gurus, service has to be rendered. That is
why Shastras have emphasized on Guru Seva. In ancient days,
Sage Vasishta and Sage Yagnavalkya were householders. Today
we can see the Gurus who do only Sadhanas (practice of Yoga)
and are great in that area. It is very rare to find a Guru who is a
Siddha Guru. Therefore it is better not to go into criticism of the
Gurus but to do service to that Guru from whom the sadhak
has received Deeksha. He should repay his gratitude in his own

The Duty of the Guru
According to the scriptures, the Guru should be served by the
shishya for his own welfare with body, mind and wealth. He can
then look forward for the Grace of the Guru. With that the duty
of the shishya gets over but it is the duty of the Guru that
through transmitting the Deeksha he should make sure that his
shishya becomes successful. Once he accepts a shishya the
responsibility of the Guru increases. If a Guru receives the
services of a shishya and does not uplift him spiritually, he has
to suffer for his sin. Until the shishya is liberated, the Guru has
to take care of the mental and physical well being of the
disciple as his goal. According to the need, with his capability,
the Guru has to keep helping his disciple. By just granting
Deeksha, the Guru’s responsibility does not get completed.
After the shishya gets his desired result and achieves ultimate
Gnana without any obstacles, only then is the Guru free from
his duty. To do this, the Guru has to have the capability of
transmitting his energy to the disciple. If the energy has not
spurred momentum in the shishya, he cannot understand the
reality of the matter and its all pervasiveness. Through the
medium of the Guru, the energy of Lord Shiva gets transmitted
into the disciple and it reveals the gnana. This reality is
witnessed by the sadhaks.

According to the theory of Lord Shiva, the disciple will be

benefitted only by the Grace of the energy of Maheshwara.
Through transmission, the shishya gets the result. There would

be no purification in the shishya without Shaktipat and
ignorance would not get destroyed. Ashtanga yoga of Shaiva
Dharma (Lord Shiva’s philosophy) does not get initiated. When
the Shaktipat is not given, there is no liberation. Dharma and
Karma of the sadhak also do not get fulfilled without Shaktipat
initiation. So, the Guru should bestow Shaktipat and check
whether the bliss (which comes out of various kriyas that get
ignited by initiation) is experienced by the shishya. If the Guru
finds that it is lacking, he should do the transmission of
Shaktipat again and see that those experiences are felt by the
shishya. Then the illusions and the doubts also stop because of
the preaching of the Guru, own experience and the knowledge
of authentic scriptures. With his knowledge and practice of
yoga, the Guru has to cleanse the inner self of the shishya and
make Gnana and Yoga ignite in the heart of the shishya. That is
the prime duty of the Guru. If the Gnana and the yogic kriyas do
not get started in the disciple on their own, it is understood
that the work done by the Guru is incomplete. If the guru has
been served well by the shishya, but has not transmitted the
Shaktipat either due to not having the ability to transmit the
Shaktipat or due to excessive worldly attachments, then the
Guru will surely perish. So, the Guru has to watch for the
qualifications of the sishya as described in our Shastras before
accepting him.

The Shaktipat which is the blessing of Lord Shiva gets the

energy ignited in the shishya and gives joy. Para Shakti is the

embodiment of joy. When the energy gets activated in the
shishya, he experiences such things as Mantra Yoga, Laya Yoga,
various kriyas, trembling, straightening of hair, and shivering of
other limbs like eyes and throat. The shishya also can notice
these characteristics and understand that the Guru is capable.
After noticing these kriyas the shishya understands that the
transmission has taken place. Even the Guru observes the
changes internally and externally, and becomes happy and
contented. Through the Guru, the energy of Lord Shiva gets
initiated, charged and generates great joy in the shishya. He
embraces the ultimate knowledge and experiences the bliss.
This is the goal of the sadhak. Each and every sadhak does not
get this experience immediately. However, various kriyas that
happen internally and externally make him assimilate the
vibrations. The knowledge of Tatwas and joy get mixed in him.
He understands some strange energy has entered into him. The
trembling, straightening of hair, voice getting changed, some
sort of twitching movement in the eyes and in the head, body
getting stiff or a feeling of heavy weight of the body may
happen to him. Hands and legs may lose their stiffness. In the
back, heart and head a weight may be experienced and a
movement or a swinging of the body may occur. The sadhak
may fall unconsciously on the ground. He may breathe faster
than always which is almost like a deformity of the body, or he
may get into sleepiness wherein his Chitta becomes dull. He
may feel as though ants are running all over his body. Mind,

prana and activity come to a standstill. Heat may increase in
the body causing sleep, dullness or fainting. He may feel giddy
and dizzy as though he consumed bhang (intoxicating drink). He
loses mental stability or has a lot of excitement and merriment
in which various kriyas may be experienced.

All these external characteristics which arise because of the

Shaktipat transmission given by the Guru appear in the sadhak
within three days. In some cases, it may be noticed in a week’s
time. All these symptoms happen either because of the
capability of the Guru or the devotion and the good samskaras
of the sadhak. All the Gurus do not have similar ability of
transmitting energy while they conduct Shaktipat. Same is the
case with the sadhaks. All the sadhaks also do not have similar
samskaras. So, the activity due to the transmission of energy
also varies. The sadhak should not get disappointed when he
does not notice active transformation after the Shaktipat. Even
if he notices a small change in him and enhancement in his
meditation because of the Shaktipat given by the Guru, he
should firmly believe that the development of energy is taking
place. Our scriptures have mentioned that the sadhak could
wait for almost a year to experience the development of
spiritual energy. There need not be an elaborate discussion
about this. The Guru, who takes shelter under Shiva-Shakti (the
union of divine male and female energies) and takes Shaktipat
of Lord Maheshwara, would also have the capacity to grant that
energy by transmission to a shishya. However, there would be

variations in the development of energy depending upon the
capability of the Guru and the stability of the sadhak. As the
sadhak’s devotion on the Guru increases, his development in
the spiritual world also gets faster. With this, the sadhak’s
knowledge also grows.

Unfortunately, if a sadhak gets stuck with the bad samskaras of

his previous births, he would not be able to get benefitted by
the Grace of the Guru. He will also not be able to receive the
Gnana of the awakened Kundalini. The sadhak has to undertake
Prayaschitta (Forgiveness rituals along with the mantras and
sacred fire) right from the beginning itself. For such sadhaks
there is a procedure to be done called Krama Deeksha.

However, if this Krama Deeksha (mental exercise to be done by

the sadhak) is given to an incapable sadhak, it is of no use and
surely the results would not be found. No Guru should give
Deeksha for earning money because that type of Guru would
go into poverty and sadness. Even the sadhak would get into
difficulties after he receives Deeksha for which he is unworthy.

Setting Asana (a seat) for the Practice of Yoga

The sadhaks, who practice yoga, do meditation and sing
Bhajans (divine songs) should normally sit on an Asana (a seat).
In a fixed place, they have to spread the Asana and do
meditation. In ancient days, sages were using the skin of a lion,
tiger or black buck. Our scriptures tell us that if one meditates
sitting on the skin of a black buck, he would be blessed with

knowledge. When a sadhak sits on a lion or tiger skin while
meditating, that gives liberation. If the sadhak does meditation
on a woollen blanket his miseries would end. It is believed that
the practice done on woollen clothes destroys sickness.

It is inauspicious to meditate and sing Bhajans while sitting on

the floor without an Asana. If one sits on the Asana made of
bamboo it brings poverty. If one sits on a rock and does
sadhana, he would suffer with sickness and misery. If practice is
done on a mat of grass, the sadhak would be defamed. If one
uses a mat made with leaves, he would get into illusions. If the
sadhak uses a single layer of cloth as an Asana the Japa, Tapa
and Dhyana would get destroyed. For those who have not
taken Deeksha, and for householders, the skin of deer as an
Asana is prohibited. Deer skin should be used only by sages,
strict bachelors, very elder sadhaks and Sanyasis (those who
have renounced the worldly pleasures). For recitation of
mantras, the best is Dharba (one type of grass) Asana, above
which deer skin and silk cloths are spread.

Post Script
In ancient days, the skin of any animal which sages were using
was of naturally dead animals. These animals were not killed
for the sake of obtaining their skins. In the present modern
world, people hunt and kill animals mercilessly which is a
deplorable act. The Government of India has brought

Prevention of Cruelty to Animals Act, 1960, and killing animals
is a punishable offense.

The whole purpose of this sub-chapter titled "Setting Asana (a

seat) for the Practice of Yoga" is to bring out clearly that a fixed
posture and seating arrangement enhances the transmission of
energy. Learned sadhaks are supposed to use a fixed place,
fixed time and fixed Asana for meditation. In place of animal
skin, they are recommended to use a woollen blanket or silk


Chapter 11
The Direct Witness of Deeksha Yoga

Gnana is of two types

Through Shastras we get Gnana which is known as Paroksha
Gnana. The second type of Gnana is obtained through Sadhana
(practice). This is known as Aparoksha Gnana. What one gets
from the Shastras is not permanent. It may change or it may
take a different form. One would not get satisfaction of Chitta
through that. The Gnana that one obtains from Sadhana is
direct and permanent. Once we get it, it is always with us. It
cannot get depleted. The Chitta gets satisfied with that. The
Gnana that one gets through holy texts and preachings is
Paroksha Gnana. The Gnana that one gets through Yoga
Sadhana is Aparoksha Gnana. Vedic texts and knowledgeable
elders opine that without Aparoksha Gnana, liberation is not
possible. This Gnana cannot be obtained without Yoga
Sadhana. The prime duty of a sadhak is to practice Yoga to gain
Aparoksha Gnana.

According to the opinion of Gnanis who know the Paratatwa

(Divine Knowledge), the three tatwas are Vignana, Ananda and
Brahman. These cannot be explained in words. Examples
cannot be shown as these can only be experienced. The science
which is direct, enjoyable, transcendent and all pervasive
cannot be explained in general theories. Only through the
practice of Yoga, this Aparoksha knowledge can be obtained.

No logic, no example or no mapping methods can be followed
to make this understood. Words fail to explain such things. Just
as the people who see the fruit on a tall tree cannot taste it, the
people who claim to be Brahma Gnanis cannot get the real
benefit of Brahma Gnana.

Those who want to come out of ignorance should realize the

happiness, Gnana and Satya. For one’s self realization, there
are four parameters accepted by the Shastras. They are
Shastras, methods, preachings of the Guru and experiences of
the Self. Generally people discuss three main points very
logically. These are that which is obvious, that which is
doubtful, and that which is accepted by Shastras. However,
more importance is given to that which is obvious, than those
which are based on doubt or Shastras. As a matter of fact,
when a thing is seen, experienced directly by the people their
doubts disappear and their logic and arguments evaporate. In
indirect experiences no one can confirm whether it is true or
false. So when direct proof is before us, there is no place for
logic, arguments or falsehood.

Guru Deeksha
Deeksha is of two types, the external and the internal. The
external Deekshas are those which are done to obtain Dharma,
Artha and Kama. Havan (Sacred fire), Meditation, Prayer to
Gods, Recitation of Mantras and such other activities are useful
to obtain Shastri, Hotri (An offerer of an oblation with fire; a

priest), Kriyavathi, Varnamayee and Krama Deeksha. The
sadhana (practice) is inclusive of activities done like Japa, Tapa
and Havan (Holy Fire). However, Shambhavi, Shakti, Yoga and
Vedha are known as internal Deekshas. For these Deekshas,
external pomp and show is not needed. With the Grace of the
Guru’s capability and with the energy of Kundalini, these
internal deekshas are obtained. Even the activities of these
Deekshas are very easy to perform and they give liberation. In
principle, there is a difference between the two Deekshas.
Kamya Deeksha is done with an intention of fulfilling desires.
The second type of Deeksha is for desireless obtainment of
Liberation. Upanayana, Sandhyavandana, Yagnas and Vratas
are daily prayers and rituals which are meant to destroy
enemies, build good relationships, obtain fame, get prosperity,
fulfill desires, and thus fall under the Kamya Deeksha category.
Through them one obtains Dharma, Artha and Kama. However,
these Kamya Deekshas cannot grant liberation. The second one
is an internal Deeksha and grants liberation. This is called
Niradhara Deeksha. Knowledgeable elders have clearly told
people to accept that Niradhara Deekshas are very holy and
salvation oriented Deekshas. For these internal deekshas,
external things are not necessary. Nothing has to be done
externally. These deekshas take place on the mental plane
between sadhak and Satguru. The Satguru transmits energy
into the sadhak.

The transcendental energy of Shiva Shakti is transmitted by the
Guru. Through this energy all the type of Yogic Kriyas happen in
the sadhak. This energy enters the sadhak through the great
lineage of Gurus and clearly shines in the form of
Consciousness. That energy works according to the commands
of the Guru and it does Kriyas required for Atma Gnana Siddhi
(Self Actualization). When the sadhak receives energy from the
Guru through vision, touch, word or mind, then he does not
need to do Japa, Tapa, Pranayama and Meditation himself. Just
as the owner or boss orders the worker to do the work, the
sadhak has to obey the Satguru with full dedication since the
Guru has transmitted spiritual energy. Just as a servant, the
sadhak should follow the commands leaving aside his
knowledge and meditation. There is no other important activity
other than following the Guru’s orders. This is the principle of
“Pashupata Mahayoga”. When the sadhak is practicing this
mahayoga, following the Guru’s order is the only thing that
needs to be done. When the power of the Satguru’s command
is actively doing everything, the sadhak should not use his
intellect, intention and practice lest it causes a big mishap. So
the lucky sadhaks who could obtain the energy of the Guru’s
command should be aware of the greatest thing they possess
and earnestly follow it. If they do not follow it, they would be
causing harm to themselves. The sadhak experiences very
surprising incidents when the Guru internally charges the
sadhak with his mental or yogic powers. Those secrets would

be only known to his Satguru. Since they are secrets, they
cannot be made public. That is the reason they are kept hidden
in the Shastras. Here, we discuss only whatever is needed. If
anyone wants to know completely about these things, one has
to consult his Guru.

The Grace of a Satguru

When the Deeksha is being given the Guru is happy because he
is under the influence of Lord Shiva, transmits the energy to the
sadhak, and blesses him. As a result of the blessings, with the
knowledge of the energy of Kundalini, ever-living in the
Mooladhara, the sadhak obtains Tatwa Gnana. Parashakti
Kundalini Devi is the form of Tatwa. It is minute like a thread in
a lotus stem capable of giving highest knowledge of Tatwa. This
Shakti shines with billions of flashes of electricity, dazzling,
dancing and favouring Lord Shiva as her consort. This energy is
in the form of Alphabets/Sounds when the sadhak obtains
Kriyas of Yoga and Dhyana. Through this energy he reaches the
ultimate Siddhi. This energy bestows the gnana of ultimate
yoga. Mother Gayatri, who has to be propitiated daily, awakens
as Kundalini Devi through the lineage of Gurus in the sadhak,
and instigates the sadhak to do various types of Kriyas daily to
give complete strength to his body and mind. The sadhak would
get the fruits of Sandhyavandana without doing Japa and
reciting mantras when the Adhya Shakti blessed by his Guru
enters his heart and he starts praying to Shiva Shakti. When
Sushumna is actively working, the sadhak would experience the

continuous flow of Grace of meditation even without externally
performing the sacred act of Homa (offering given to Gods
through fire). Such people are believed to be doing daily Homa
without offering Samidha (sacred small plant sticks used in the
fire of Homa). They would be propitiating all pervasive Lord
Shiva through the medium of their own body. For such sadhaks,
the illustrious image of Lord Shiva is directly visible in a subtlest
manner. So these sadhaks would be in continuous meditation
with the energy of their Guru. Whoever can visualize the subtle
form of Lord Shiva need not have to pray to the image of Shiva
made out of wood, stone or mud. They do not take support of
images. Since they know the reality of Lord Shiva, the external
images of Gods and Goddesses are not needed.

When the Kundalini is awakened by Shaktipat, it does many

Kriyas in the sadhak internally. So many external as well as
internal Kriyas happen in the sadhak’s body, mind and prana.
The samskaras of billions of previous births take a
transformation and get destroyed in the sadhak. So the sadhak
experiences unclear memories, happiness and sadness of his
previous births. This being the reason, he produces terrific
sounds like that of animals and birds. He laughs with extreme
joy, cries and enjoys blissful happiness. In that state of joy, the
sadhak may produce sounds of instruments like flute, veena
and tabla, with his mouth. He sings songs and recites poetry.
He cries for some time. He starts giving lectures to his own self.
He speaks several languages, gets up from the Asana and does

various acts. He yawns and moves around the house restlessly.
All these kriyas happen because of the awakened Kundalini
energy with the Grace of the Guru. The practice of these Kriyas
of Prana and Mind are considered as real Yoga Sadhana.
Whatever happens in this state cannot be explained in a
detailed way by any human being. This is above the human
intellect. Only the sadhak who is very sincere alone gets that
awareness. Though the sadhak does silly things in joy, does
various kriyas of pranayama, bandha and mudras, neither
would he develop other-mindedness nor would he become
empty headed without knowledge. The sadhak would have the
knowledge which he acquired previously. The sadhak does
kriyas naturally with internal energy, enthusiasm and
happiness. He does not become unconscious of the outside
world. With a small intention he can regain his composure. As
the yogi/sadhak is doing kriyas with a happy mind, he obtains
divine feelings.

The emotion of these Kriyas continues even after the Shaktipat

transmission. The transmission goes on until the merger of
Shiva Shakti, until the end of this birth, and until the salvation is
attained after a number of births. So the sadhak need not have
to do any practices, especially following certain rules. However,
he has to practice daily in the morning and in the evening
following the commands of his Guru. New Kriyas and various
experiences keep happening by themselves daily. These
sadhaks get into “Unmani Sthiti” as they keep practicing various

Yoga Asanas, doing pranayama and breathing exercises many
times. Because of this, the body and senses lose control, and
prana and the mind get merged. As body, mind and prana get
into one stage, Samadhi Sthiti is experienced.

Before the Samadhi Sthiti, the sadhak experiences many more

Kriyas. Samadhi Sthiti is experienced because of the Kriyas like
Yoga Asanas, Pranayama, Bhandha, Mudras and Nadi Shodana.
After Samadhi Sthiti is obtained, the above mentioned Kriyas
happen only when it is needed. Until then these Kriyas keep
happening as the Sthiti keeps changing. Because of this
internally the sadhak has a goal and externally he has a vision.
In the Tantras, Sambhavi Mudra is kept as a secret. This is
granted to the sadhak without his trials. Such sadhaks get to
know the Khechari Mudra. The tongue goes into the inner
throat and feels the juiciness there. The sadhak experiences a
feeling of drinking the nectar (Cerebro Spinal Fluid) in Khechari
Mudra at the Sahasrara where Lord Shiva dwells. He also
experiences Shambhavi Mudra which makes the sadhak see the
form of Lord Shiva. These things happen by themselves.
Because of these, the sadhak develops awareness of Atma
Tatwa. The sadhak understands that he himself is the Atma.
After the sadhak obtains Sambhavi and Khechari Mudras, the
Kriyas (both physical and mental) stop. Only the Kriyas of Prana
would be left. When the prana enters Sushumna, the Sambhavi
and Khechari Mudras become firm. One cannot explain the
sadhak’s experience of the Self. The sadhak would not know

anything. He loses his external consciousness. Internally he is
the bliss of the Self. However, the bliss one gets out of Atma
Dhyana (meditation) cannot be expressed by words and
actions. Only the sadhak knows it for himself. He cannot explain
it. The happiness and the bliss cannot be explained by people
who practice meditation and yoga. Only by their external
characteristics can one estimate the level of bliss within.

Whoever does the practice of yoga which is bestowed by his

Guru, whose Kundalini is active, whose meditation gets into a
deeper state naturally with just a simple intention, his internal
condition would be known only to him. Certain external
characteristics would also be seen. His body, mind and prana
become Sattvic because of which his senses get calm and pure.
He always seems to be in happiness and enthusiasm. As he just
remembers the state of meditation, he gets inward into himself
and his eyes become heavy. His word becomes tender and
throat gets a slight shiver. Because of internal happiness his
body hair straightens and the body trembles along with some
Kriyas. Breathing gets stopped. These external characteristics
reveal that the meditation is going on in the right direction.
When Kundalini gets active, the body, mind, prana and
emotions are completely present. In that blissful state, the
sadhak obtains great comfort which he cannot explain in detail
even after coming out of meditation. That lucky sadhak who
meditates cannot leave this most comfortable feeling which
comes out of Atma Dhyana even for a minute. The separation

from the ultimate comfort which is the product of Parama
Dhyana (Deeper Meditation) is not bearable to the sadhak.

The practice of Yoga which was done in previous births gets

continued in this birth because of the activation of Kundalini.
Kundalini gets activated by Shaktipat given by the Satguru, the
grace of Lord Shiva, the Punya (accumulated good fortune) of
previous births and prayers to Lord Shiva. Various kriyas get
started as an example of this. The sadhak becomes happy by
trembling, sweating, getting tears, laughing, crying, shouting,
change in the voice, making various sounds out of ecstasy,
jumping, dancing and various other kriyas. When all these
characteristics are seen separately or together in any sadhak in
slow, medium or fast condition, we should understand that he
is an excellent shishya. In slow condition, the sadhak can stop
the shivering and other kriyas according to his desire. In the
medium condition, the kriyas of the body and mind can be
stopped with some difficulty. When the external objectionable
kriyas are stopped it brings sadness to the mind of the sadhak.
In an excellent state, the kriyas make the sadhak unaware of
body and mind, and there is no thought of stopping these

When the Grace of the Guru activates the Kundalini and

sadhak’s get into devotion of the God Almighty, we should not
think of them as ordinary beings. Just as iron enters into the
furnace and loses the characteristic of iron and assumes that of

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.

The Kriyas attached to Nadi Shodan
When there is dirt in the nerves, prana cannot enter Sushumna.
Then, there is no chance of Shuddhi (Cleanliness) in Pranayama.
Tatwa Gnana cannot be obtained without Pranayama Shuddhi.
First, Nadi Shodan has to take place. So Kundalini makes the
sadhak to do the Kriyas of Nadi Shuddhi in the beginning.
Kundalini makes him do Nethi, Dhouti, Vasthi and other Yoga
Kriyas that are associated with Bhastrika, Agnisara, Seetasara,
Vayusara, Nouli and Kapalabhati. The sadhak does Poorak,
Rechak and Kumbhak Pranayama through Vayu (air). This
means that the sadhak controls his incoming and outgoing
breath through nose, anus and genital opening. These Kriyas
are possible with the energy and support of Kundalini.

The changes in the body – various methods of cleansing kriyas

such as physical exercises, massages, sounds, eye exercises, eye
ball rotation, throwing of hands and legs, jumping like a frog in
padmasana, dancing, going around and around, rolling on the
ground, jumping, behaving like a mad or drunk person and
other physical and mental kriyas – are done by the sadhak.
These are known as Prana Vayu Kriyas. The Kundalini makes
him do more severe Kriyas according to the nature of the
sadhak. Hair straightening, intuitiveness, touch, movement,
humour, crying and stillness are some of the Kriyas. The others
are weightiness of the body, falling down on the ground, rapid
breathing, sweating, tears flowing down, watering in the
mouth, body getting reduced, stiffness of the stomach, passing

urine and motion, less sleep or continuous sleep, insomnia,
feeling chill or hot, the sickness suppressed in the body coming
out, stomach ache, loss of semen, watery motions, fever,
hiccups, heavy respiratory problems than before – these Kriyas
are done by the Kundalini energy. All the sadhak’s sicknesses
would get healed.

Voice getting worse

Making many types of sounds like animals and birds through
nose, mouth and throat, making sounds like a frog, a dog and a
cat, making fearful roaring sounds like that of a tiger and a lion,
sighing with a heavy breath, using unparliamentary language or
speaking excellently, crying with a variety of tones, laughing
with different types of feelings, singing songs, devotional
singing, making noises of musical instruments like tabla and
tanpura with the mouth, clapping, nodding the head and hand
according to the notes of music, singing poetry and prose,
lecturing etc. – the energy of the Kundalini will make the
sadhak do all such Kriyas.

Asana (Exercises of the Yoga)

There are certain Asanas which give stability to the body. They
are Siddha, Padma, Bhadra, Mukta, Simha, Gomukh, Veera,
Dhanu, Shava, Matsya, Paschimottana, Matsyendra, Goraksha,
Utkata, Mayur, Kukkuta, Koorma, Manduka, Vriksha, Garuda,
Vrishabha, Shalabha, Makara, Ustra and Bhujanga. The body

develops heat and digestion improves. This reduces Rajo and
Tamo Gunas, and hence the body becomes free from diseases.

The sadhak would have to face various types of Asanas of

different species. He would have taken eighty four lakh types of
births. For each of the births he had gone through, the minute
samskaras would be remaining in him internally. Because of
awakened Kundalini, they would surface in his memory and
keep disappearing. While he is in meditation, they would come
into his consciousness as dreams and vanish. Because of these
things he behaves very oddly. One can estimate the samskaras
of the Yogi by observing him at the physical, mental and pranic
levels. The sadhak can bring into his memory, when he is clear
in mind, the experiences that he is going through of past births.
The asanas that he performs are the results and are linked with
his samskaras of eighty four lakhs of previous births. That is the
reason they can perform the asanas by themselves. Padma,
Tala and Vriksha asanas belong to the births he had in the plant
kingdom. Koorma, Matsya and Makara asanas denote the
births he had in the water kingdom. Shalabha, Vrischika and
Bhujanga asanas are indentified with the insect kingdom.
Mayura, Garuda and Kukkuta asanas are of the bird kingdom.
Simha, Vrishabha and Ustra are of the animal kingdom. All
these asanas get done by the sadhak automatically.

Bandhas and Mudras
There are ten mudras which stop old age and destroy death.
They are Maha Mudra, Maha Bandha, Maha Vedha, Khechari,
Udhyana, Moola Bandha, Jalandhara Bandha, Vipareeta Karani,
Vajroli and Shakti Chalana. These also get done along with the
asanas by the sadhak.

There are 25 mudras which bring Siddhi to the Yogis. They are
Maha mudra, Nabho Mudra, Udhyana, Jalandhara, Moola
Bandha, Maha Bandha, Maha Vedha, Khechari, Vipareeta
Karani, Yoni Mudra, Vajroli, Shakti Chalini, Tadangi, Manduki,
Shambhavi, Parthivi, Vaiswanari, Vayavi, Akasi, Ashwani, Pasini,
Kaki, Matangi and Bhujangini. These are also done along with
the Asanas. The importance of doing asanas is that they make
the body strong and circulate Prana Vayu properly. Bandhas
and Mudras make the body strong and circulate Prana Vayu in
each limb. Because of the practice of Asanas, memory
increases. Ashwani Mudra, Moola Bandha and Maha Bandha
are practiced at the anus and genitals. These kriyas happen by
shrinking and expanding those parts of the body. Udhyana
Bandha, Tadangi Mudra and Sarangi Mudra are done at the
navel region and stomach. These kriyas happen by filling and
emptying the breath. Jalandhara Bandha is done by shrinking
the throat area and Trataka is done in the eyes making way for
Shambhavi Mudra. Shanmukhi and Bramari Mudras in the ears
are kriyas for sound and listening. Through the tongue,
Khechari Mudra, Nabho Mudra and Manduki Mudra are done.

Through the mouth, Bhujangi, Kakee and Yoni Mudra are done.
In the head, Vipareeta Karini is done. In Sarvanga Asana, the
kriyas of Maha Mudra and Maha Vedha Mudra happen. The
mother of nature, Kundalini Devi, makes the sadhak do all the
kriyas according to the Shastras. Because of the practice of
these Bandhas and Mudras, the sadhak’s happiness and
enthusiasm increases. By practicing them daily, the digestive
acids also increase and twenty types of phlegm related diseases
get destroyed.

In Yoga Shastra, more importance is given to Pranayama to
awaken the Kundalini energy. As told in the Shastras, prana
rises up with best type of Pranayama and the Kundalini gets
activated. Pranayama has to be done with hard work. However,
once Kundalini gets activated, it does Pranayama with lot of
ease than that of the best Pranayama done by the sadhak. With
this, the sadhak gets into a state of bliss and kriyas like Yoga
Nidra and hair-straightening happen. The sadhak in his extreme
happiness makes the sound of “OM”. His body gets twisted,
shivers, goes into rounds, sweats, and yawns – Such kriyas
happen and tears of happiness roll down. The sadhak’s
awareness and sensitivity grows. He understands the meaning
of Yoga. This is the best pranayama. When Kundalini goes up to
Brahmarandhra (Fontanelle) through the path of Sushumna,
the great goddess makes the sadhak do so many kriyas which
are told in the Yoga Shastras and also makes him to do

pranayama. Then, the sadhak’s body, mind and prana get
synchronized and become completely healthy. Without much
difficulty, the sadhak gets his desires fulfilled.

In this manner, the Kundalini Shakti makes the sadhak do

various pranayamas. There are eight types of Kumbhak
pranayamas. They are Surya Bedhana, Ujjayi, Sheetali,
Sheetkaari, Bhastrika, Bhramari, Moorcha and Plavini. Along
with the above, there are Bahyabhyantara pranayamas,
Stambhavritti and pure Kumbhak pranayamas. All these get
going in the sadhak as and when needed. The real knowledge
of all these things would be revealed with the regular practice
of Yoga. Along with this, the sadhak would fully grasp Tatwa
Gnana by himself. In his previous birth, the sadhak would have
practiced Gnana, Yoga, Bhakti, Mantra and Japa. Also, he would
have prayed to Gods and Goddesses. Because of the activation
of Kundalini energy, even in this birth, he would get the
samskaras of knowledge and practice from his previous births
as a lineage. He would see the oneness of Atma Tatwa in
everyone and experience it. In the previous birth, if he had
practiced Yoga, he would do the kriyas of Ashtanga Yoga
connected with Yama and Nimaya. In the previous birth, if he
had practiced Bhakti, the characteristics of devotion like
agitation of consciousness, mental anxiety, depression, doubt,
paranoid tendency, aggression, insomnia and slumber which is
inclusive of sorrow, happiness or dreams, seizures/fits and
deep state of feelings could be observed. Those who did

Mantra Japa would have above mentioned symptoms and also
have the visions of Gods and Goddesses. According to the
nature of every person, there would also be differences in the
Kriyas. With the influence of their accumulated samskaras of
previous births and their differences, all the sadhaks never get
to do the same kriyas. However, the end results are the same
i.e. to obtain Samadhi or Knowledge and Liberation.

The Navarasas
There are nine attributes. Roudra (pointed anger), Adbhuta
(Surprise), Sringara (Arousing sexual feelings), Hasya (Happiness
linked with humour), Veera (Creates enthusiasm), Daya
(Compassion), Bhayankara (Causing terrible fear), Beebhatsa
(Aversion), and Shanti (Peaceful devotional feeling with love or
obedience). Because of the activation of Kundalini, the
knowledge of the Shastras which was never heard of and
unknown feelings come into light. The sadhak would become
extremely happy with this. The feelings inside him take a shape
of action according to the samskaras. There is no method or
procedure for the outpour of feelings. The awakened energy
creates feelings and kriyas at any time in any manner. Because
of this energy of consciousness, the sadhak would go through
insights of that which is very subtle or very aggressive. They
need not have to be discussed but they have to be brought out
by the sadhak. So he has to give a chance fearlessly and
doubtlessly to bring out his Ichcha Shakti (desires) into Kriya
Shakti (action).

When the feeling of Roudra takes over the sadhak, he would
exhibit anger and harsh talk. When Adbuta feeling dominates,
he would show surprise. The feeling he experiences itself would
be surprising. When he gets the Sringara feeling, he would look
at the God to whom he is devoted as a husband or he would go
into Atma Rathi (deepest meditation) which is a spiritual state.
One can notice Smita, Hasita, Vihasita, Avahasita, Apahasika
and Atihasita which are the six types of Kriyas of Humour when
the sadhak is in that state. For hours together, the sadhak
would keep laughing. In his practice when the sadhak is in the
Veera state, he would bash himself with emotion or do very
difficult Kriyas easily. In that state, he can break very strong
things also. He becomes like a hero and he would have full of
enthusiasm. During practice, most of the sadhaks would be
under the influence of Karuna. While they are practicing
Sadhana, they cry with a tone that exhibits pity. As soon as they
start Sadhana, many of the sadhaks get into deep fear inside.
So the sadhaks would be afraid. The sadhak utters the words
which indicate fear. Some of the sadhaks have been uttering
sounds that indicate hatred and blame. They do kriyas which
exhibit rejection or aversion. In the same manner, these
sadhaks who are in the nature of Shanta while doing Sadhana
would keep the body, mind and prana in silence. The sadhak
would be into his Soul. With that they get a feeling of bliss and
comfort of high order. In this way, with the inspiration of the
Soul, the sadhak would be doing Maha Yoga Sadhana and the

kriyas associated with body, mind and prana. He would be
aware of all the Tatwas and material matters. This means that
Nature assists him through the Tatwas. He himself would
understand the place, activity, situation and the form of these
things. As the need demands, he would utilize whatever is
required to help him grow materially and spiritually. These
Tatwas which are natural would never cause difficulties to him.

Kriyas are not meaningless things

Since Kundalini is awakened in the sadhak, all the things such as
Mantra, Yantra, Japa, Tapa, prayer or other activities bring
auspicious results. All the Gods and Goddesses would be very
pleased. While he is doing Kriyas, all the auspicious and
inauspicious karmas would only bring happiness to the Soul.
That is why, while the sadhak is doing kriya, even if he speaks
uselessly or chatters, that also gives auspicious results. In that
time, the drowsiness also gives him the results of Samadhi
Sthiti. Whatever is done by the physical body and limbs at the
time of kriyas gives the result equivalent to propitiation. The
Pranayamas of Rechak, Poorak and Kumbhak give the result of
sacrificial rites. The sins get destroyed because of this. In the
same manner, the merger of Kundalini at that time gives
salvation. As Kriyas are being done the words spelt become
equivalent to Stotras (divine recitations) and give excellent
results. At that time, the touch and massages done give the
results of Mantra Nyasa (gestures of surrendering the body
parts). With the inspiration of Kriya energy, when a sadhak

looks in a particular direction, then the vision gives meditative
results to all those in that direction. Whatever he eats at the
time of Kriya is equivalent to Havan (offerings). When the Kriya
is happening, even if the sadhak lies down, it is like prostrating
to the Divine. After Kundalini gets active, all the activities,
auspicious and inauspicious, transform into knowledge of
spirituality and bring prosperity to the sadhak.

The Karmas get totally wiped off by the Yogic Kriyas

People are distressed with Tri Tapaa (three thirsts). Spiritual
education gives them peace, comfort and liberation. After they
obtain that, the Dharma Karmas, prayers and Japatapas would
leave the sadhak by themselves. He gets redeemed from the
rules and regulations. After the sadhak is sanctified by the
Kriyas which are blessed and given by the Grace of Lord Shiva,
it becomes very difficult to follow the Varna and Ashrama
Dharmas that are told in the shastras. They actually need not
have to follow them. Because of the energy of Kriya Shakti and
Bhakti of Lord Shiva, they are above rules and prohibitions.
They do not get entangled into such things anymore.

The primary meaning is that practice of Yoga makes one get

into Knowledge. Because of the Knowledge, the sadhaks
renounce desires and material gains. Since they leave behind
material cravings, Knowledge dawns on them. The second thing
is that the sadhak’s intellect stores knowledge and sustains it.
He would be in equanimity. So he would not do activities for

getting a gain or a fruit. Thirdly, the sadhak is fully in
Knowledge and leaves behind daily rituals. Fourthly, he would
understand the oneness after leaving out dualities and
renounces Varna Ashrama Dharmas. By the Grace of Lord
Shiva, his Kriya Shakti and Gnana, the sadhak leaves behind
daily rituals, desires, prohibited karmas and Prayaschitta
(Atonement). He himself is the form of Lord Shiva now. No
karmas can bind him.


Chapter 12
The creation of Mantra of Kundalini Energy through Deeksha
With the special qualities to make the sadhak understand the
form and knowledge, the Gnana Shakti Kundalini Devi, who
bestows the brilliant knowledge with the Grace of Guru
deeksha, gets active. Then so many surprises connected with
the energy of sound get revealed by Gunavathi Shakti. That
energy creates Dhvani, Nada, Nirodhika, Ardhendu, Bindu,
Para, Pasyanti, Madhyama and Vykhari Vani. This energy in the
form of Tejas (Brilliance) takes shelter of Gunas and comes out
in the form of Ichcha, Gnana and Kriya. In the order mentioned
above the energy creates Vaak (Sound) and Varnamala
(Garland of Letters). The experience of this can be known to the
sadhak in his practice of Kriyas through certain characteristic

When the form of the energy of Kundalini is getting known for

the first time to the sadhak, he understands that as his body,
mind and prana become weak, his consciousness is stable.
Later when Kundalini is developed in Shakti form, he
experiences clearly the Kriya Shakti of his mind and prana.
When the sound is created, the sadhak can listen to the
unknown sounds in his inner self. However, he can speak about
the Nada. When Kundalini takes the form of Nada, then the
sadhak can clearly listen to the smallest sound in his inner self
also. After this, the sadhak experiences “Nirodhika Sthiti”. In

this Sthiti, he would see lights. The next Sthiti where he sees
the Moon is called “Ardhendu Sthiti”. Later in Bindu image he
sees shining lights. Because of this, the sadhak in Para, Pasyanti
and Madyama Sthitis experiences many types of sounds such as
Veena, Flute and humming of Bee. Afterwards through Vaikhari
the Varnamala (sounds of alphabets) would be seen in images.

When the Supreme Divine Energy of Lord Shiva is awakened in

the sadhak, it spreads all over his body and starts creating the
world of Mantra. Then, the sadhak starts pronouncing the
sounds of prana belonging to the Beeja mantras of the Shastras
and Vedas. At once with the emotion of the energy he starts to
recite – OM, HREEM, SHREEM, KLEEM beeja mantras which are
of Gods and Goddesses – Shiva, Shakti, Vishnu, Surya, Ganapati,
Durga, Bhairava, Nrusimha, Varaha, Vasudeva, Hayagreeva and
Purushottama. In this manner, with the inspiration of Kundalini
from the mouth of the sadhak a variety of Mantras come out
which he never heard, learned or had seen before. Those
mantras which can damage him according to Numerology also
give supporting results to the sadhak. The energy of Kundalini
that comes out of the Mantra and the consciousness of the
Mantra get united and fructify.

Swatah Siddha Pranav Mantra

“OM”, which is the Beeja Mantra of the Vedas, gets revealed
through the energy of Kundalini Sthitis of Vyakta, Avyakta and
Vyapaka (expressive, inexpressive and all pervasive). Later the

Mantras of Gods and Goddesses get revealed. After the
awakening of Kundalini, the sadhak contemplates on OMKARA,
the primordial sound in Paravani. Only with the OMKAR, the
creation Mantras start. This OM is Brahman. Whoever is
capable of contemplating on this OM sound naturally, their
desires get fulfilled. This OMKAR is the biggest support system.
With the practice of this support, one can reach Brahma Loka.

The Vedas have mentioned that this Beeja Mantra OM is

Brahman. Brahman is above mind and Vaak (Syllable) and is the
goal. Just as we cannot describe Brahman in words, in the same
manner, the OMKARA also cannot be explained in ordinary
words. This can be felt internally as a vibration. In normal
practice, sixteen vowels and thirty one consonants are used in
Sanskrit. Grammatically with the differences of Udatta (Acute
accent, raised, middle tone), Anudatta (Grave accent, not
raised, lower tone) and Sparita (Sounded, circumflex, higher
tone), various types of Hraswa (short sound), Deergha (long
and extended sound) and Pluta (a Taala movement which has
12 beats) sounds are pronounced. In all this, the form of OM
which is exactly like that of Brahman is not seen as an akshara
(alphabet) anywhere. Even the pronunciation is not done with
the help of those Aksharas. Shastras have mentioned the
results and fruit of each Mantra’s recitation. When the Mantras
of Sama Veda are sung with Swara (notes) of Shadjama,
Rishabha and Gandhara (Sa, Re, Ga) and Havan (Sacred Fire) is
done along with the ragas, the fruits of the Mantra can be

noticed at once. In the prayers of Sama Veda swaras “OM”
sound is specially included. This swara is interwoven in Sama
Veda. This OM is Swatah Siddha (naturally generated). The
mixing of these surprising Swaras is done with the energy of
Kundalini. When OM is chanted briefly and quickly, it destroys
sins and when OM is chanted in an elongated fashion,
liberation is granted. While it is done in Pluta (prolonged vowel)
tone, it gives satisfaction to the body, mind and prana.

The Yoga Maya Kundalini Shakti which grants Siddha Mahayoga

bestows entire Swaras in Vedic Mantras. Then OMKAR
generates in Paravani. Through Pasyanti and Madhyama Sthitis,
the OMKAR would be known in the form of Vaikhari.
Immediately the tremble starts in the sadhak’s Mooladhara and
roof of the mouth (Palate). Along with the shiver, surprising
sound of elongated OMKAR with Sa, Re and Ga would be
chanted. This chanting does not have any connection with the
Varnamala (54 Alphabets). With the inspiration of the energy of
Kundalini in the Mooladhara, the sadhak himself renders it.
Then he can listen to many sounds of music within his heart.
However, he cannot explain these sounds. He would be
rendering these sounds with emotion but without his own
knowledge that he is doing such a thing. If these sounds are
made in the nights, in empty playgrounds, these sounds can be
heard for at least two to three miles. These sounds would be
with tunes and sweet to listen to. However, because of the
intensity of the sound the Swaras cannot be understood. That

would be a mixed Swara with a variety of Swaras. Just as
people get immersed in Sama Veda renderings, in the same
way this self generated Pranava sound, though not understood
by people, immerses them in surprise. In this sound of Pranava,
some amount of Humkara sound is combined. That sound,
however, is not fully Humkara. One cannot explain this most
astonishing sound.

The sadhak can make the same sound according to his wish
again after the Japa of Pranava sound comes and merges
through the Kriya of Vaikhari. However, he will not get mental
happiness. After he makes the sound five or ten times his Chitta
would ask him not to do the same. As the time passes again his
voice gets changed. Naturally the sadhak due to the emotion of
Kriya would chant the elongated Pranava sound daily for four
to five hours. At that time his tone would be strong and
enthusiastic. In this book, we cannot explain the excellent skill
of Yogic Kriya of Maha Maya. After elongated Pranava, one
lucky sadhak would be able to make the sound subtle. In Maha
Yoga, this is called “Swatah Siddha Pranava Japa”. The Sukshma
Japa (of subtle Pranava sound) gives the mind a hundred times
greater comfort than the above mentioned elongated Japa of
Pranava. Anytime in twenty four hours these Kriyas of Japa can
happen. There is no starting time or time limit for this Japa.

After starting the Sukshma Pranava Japa, the mind should not
crave for the wealth that derives out of Yoga. Due to this Japa,

the mind becomes inwards. The sensual desires decrease. The
Atma Tatwa inside becomes stronger. Desires and anger do not
bother anymore. The flow of Prana would be felt but long
breathing will not be there. When the sadhak sits to do the
kriyas, other kriyas would be fewer than the above mentioned
kriyas, which become prominent. He would listen to Sukshma
Nadas (subtle sounds). Sometimes those sounds may be heard
from far away and sometimes nearby. However, even in this
Sthiti, in the heart of the sadhak, nothing can be visualized.
Now and then, he may become unconscious, but in this Sthiti
his mind can understand whatever is happening in the outside
world. In this Swatah Siddha Pranava Japa, his mind gets
stabilized. With this the sadhak wins over laziness and sleep.
Sattvic Guna prevails in his body always.

This Swatah Siddha Pranava OM sound which is known as

Vaikhari Kriya (through Yoga Maya) cannot be expressed in
Akshara form (in alphabets) but in the form of sound. The Sapta
Swaras – Shadjama, Rishabha, Gandhara, Madhyama,
Panchama, Daivata and Nishada – are linked with this OMKAR.
However, it cannot be established which particular Swara is
associated with OM. That is the reason why it is said that
Pranava is special and amazing. This is no exaggeration. In
Swatah Siddha Pranava Japa, the state of the mind would be
known only to the mind. The subtle sound of Pranava Japa
could never be described by any sadhak until now. The sadhak
would tell about this Kriya as Anahatha sound, OM sound or

Nadanu Sandhana and then remain silent. However, there is a
special difference between the sound of Anahatha and Swatah
Siddha OMKARA Japa sound which is very special. Anahatha
sound would be of ten types. When the Prana Vayu (life force)
goes into Brahmarandhra (Fontanelle) one can listen to Bheri
Nada (the sounds of big drums). Later, when prana establishes
in Brahmarandhra, the sound of bells, flute, veena and
humming of bees can be heard. This means that in between the
Nadanu Sandhana and Swatah Siddha Pranava Japa, there is a
definite difference. Nadanu Sandhana is permanent and long
lasting, whereas Pranava Japa is not permanent and only for
some time.

Pranava is “OM”, the Goal

All the things in the world come under names but the goal is
the form. While doing the Sadhana on the pious, great
Brahman form of “OM” it is called by the name Pranava. When
Japa stabilizes, the “OM” which is the form of Brahman
becomes the focal point. Suppose one person’s name is Hari.
With the sound of Hari, we will not know about the looks. Since
we know only the name, that becomes a noun. When we meet
him we know how he looks. Then his looks become the
focus/goal. So, what is told in Yoga Darshan is that Pranava
expresses the name of Eshwara. That becomes a name (a
noun). Through the Sadhana of Yoga or through Japa when we
meet Eshwara, then “OM” becomes the goal which means
Pranava is a name and “OM” is the thing. So, what is

emphasized here is that while doing Pranava Japa, the meaning
of it also has to be thought of. Because of this, we should
emphatically understand Pranava is name and “OM” is a thing.
This “OM” is not connected with the vowels and consonants.
This does not come under the purview of alphabets. Then how
can it be long, short or Pluta? This means that the “OM” which
is in the form of alphabet is only a noun or a name. In
meditation, the “OM” is the focal point. The “OM” which paves
the way into the Hridaya Granthi (heart chakra) through Yoga
Sadhana is a matter of experience.

“OM” has the capacity to be the root of all siddhis and can
remove the bondage of births and deaths. It is respectable and
graceful. The sound of such “OM” is known as Shabda
Brahman. From the energy of Bindu form which is stationary at
the Mooladhara, the sound of “OM” comes out. Just as the
sprout comes out of the seed, the OMKARA comes into
existence. This is known as Paraavani in the Mooladhara and
Pashyanti in the navel region of the sadhak. This “OM” sound is
known in the heart region as Madhyama. In the throat region,
the “OM” sound is known as Vaikhari, like that of the sound of
roaring clouds. With the cooperation of the Prana in the heart,
from the inner mouth (root of the Palate), Vaikhari develops
into Vani from “Aa” (the first alphabet) to “Ksha” (the last
alphabet) and comes out as the sound. The alphabets join into
words and words combine into sentences. Mantras, Vedas,

Shastras, Epics and other literary works of all the languages, of
all the countries, get constructed into sentences.

In the same way, all the Sapta Swaras (seven chords) and
Bhajans (devotional songs) got generated only in the form of
Nada from the sound. The creator of all these, Goddess
Saraswati Devi is in everybody’s heart. Because of the energy of
the Kundalini, with the invoking of Prana and fire, the sadhak
experiences them in an orderly manner. This energy of Vaikhari
gets transformed into a sentence. The sadhak whoever can see
the energy of Vaikhari with the Sadhana of Yoga obtains Vak
Shuddhi (the gift of verbal knowledge) with the grace of
Saraswati Mata (mother). This means that from his mouth, the
Vedas come out by themselves.

The Darshan (Vision) of the Divine

When the sadhak’s Kundalini energy is activated, he certainly
experiences the greatness of God’s brilliance in his
Panchakoshas – Annamaya, Pranamaya, Manomaya,
Vignanamaya and Anandamaya. While meditating, the sadhak
would visualize Eshwara in the darkness of his inner self. That
form would be like that of a rainbow which has many colours
like Red, Yellow and Black. That illumination like that of a Rising
Sun would be seen between the eyebrows on the forehead.
When this Darshan (ability to look at the Divine) happens
without any effort, then it is called Divya Darshan.

When the sadhak continues doing Kriyas with body, mind and
prana, by the inspiration of Kundalini, then his mind would
adapt to regulations and become worldly. To stabilize the mind,
the sadhak gets to see the divine light in his inner self. After
seeing that light his mind gets concentrated. He becomes free
of worries. After he visualizes the great light, the sadhak’s
Chitta experiences great comfort.

This darshan of light could happen in many ways. It could be

like an electric light, an illumination of a flash, a star, the Moon,
the Sun, a fire, a glow or brilliant like billions of Suns. This
darshan is a form of blessing. Even the colours of that light
could be in many varieties. Not only this, but it could be seen
like a dancing fire, a bindu (dot), a Spatika Mani (transparent
crystal), and many more forms. Sometimes it may appear as a
star studded sky, blue sky, misty sky, wet sky, dark sky or a
dense sky. The sadhak’s darshans will be directly proportional
to the sensitivity of his mind.

The above mentioned results can be visualized when one is

practicing Tapa in Gnana, Yoga or Bhakti paths and once
Kundalini gets activated or when the sadhak’s mind is fixed on
Lord Shiva. Also the darshan of Siddha Purushas, his own Guru’s
darshan, darshan of Brahma, Vishnu and Maheshwara, or the
darshan of the choicest God along with Gandharva, Apsara,
Vidyadhara, Naga, Yaksha or Kinnera could take place. Sattvic
sadhaks who are always practicing Yoga and Gnana often get to

have the darshan of Sages, Bachelors, Shiva Lingas or images of
any God, while they are meditating, other minded, awakened
or in sleep. In particular, if the sadhaks are devoted to Saakara
Upasana (Image Worship) they would often get these darshans.
If a sadhak does Japa, Tapa of Gods with Mantras or he recites
the Mantra which is given by his Guru, as a sign of his desires
getting fulfilled, he would have the above mentioned darshans.
He also would have the following darshans: A young boy,
unmarried girls, umbrella, chariot, light, buildings, temples,
palace, lotus, river, elephant, horse, bull, sea, tree with fruits,
mountain, fire which has flames, raw meat, Planets, Stars,
Moon, Sun, gems, ornaments, thrones, planes which fly in the
air, flag, coronation ceremony, white sandal wood, clean
clothes, grains, red sindoor, honey, white gingili seeds, kind,
and number of ladies with auspicious articles. If these things
are seen by the sadhak while he is meditating or in a sleep-like
state, he would get Siddhi of the Mantras very soon.

In Shastras, it is stated that one’s desires get fulfilled when they

dream of new utensils, Kheer (milk sweet), fruits, siddhanna
(Full Meals), curd, milk, musical instruments, beautiful ladies,
Brahmins, cows, swan, dove, peacock with blue throat,
mongoose, deer, frog, flowers, Satvakya (auspicious words),
balm (Ointment), Poorna Kalash (potful of water), mirror, wine,
sugarcane, the chanting of Vedas, an elephant, horse,
auspicious songs, soldiers, seeing their kith and kin, sunrise,
eclipse of the Sun and the Moon, going to big houses, buildings

of the rich, palace of the King, temples, climbing of a mountain,
ox or entering into the fire. These things are listed in the
Shastras as Karya Siddhi (the desire fulfilling) dreams.

The dreams which create terrible fear but give signals of Maha
Siddhi being bestowed are dining with many ladies, eating
cooked meat, body covered with insects, applying excreta as
ointment on the body, bathing with blood, drinking blood,
drinking wine or eating raw meat. Through the medium of
activated Kundalini, whoever does Kriyas with or without
desires, those sadhaks generally have dreams of the images of
Gods, ceremonies of the Gods, Bhajans, the conch, the bell,
listening of good epics or visiting divine and beautiful places. If
the sadhak dreams that he is flying in the sky or travelling into
the oblivion, it is very auspicious and he is going to get Siddhi.
With Kundalini activation, the doors are getting opened within
him. When the sadhak’s mind is going inwards while he is
walking, moving around, sitting, doing Kriyas or sleeping, he
sees such visions. Those sadhaks who have especially great
faith and devotion see visions according to their own

The Creation of Divya Shabda (Divine Sound)

The sadhak would listen to many types of Nadas (Sounds)
either before or after he realizes the ultimate reality of the self.
These sounds are of two types – Vyakta and Avyakta. Those
sounds which can be compared with the external sounds are

known as Avyakta Nada. Vyakta Nada is that which is very clear
like Ghanta Nada (the ringing of bells). The Shabda is of
different types based on Varna and Dhvani (Sound). Those
sounds which come out on their own without pronouncing and
vibrating are told to be auspicious and Shabda Brahman (divine
sounds). Those yogis who meditate on Anahatha Nada have
described the Nada into nine types but in the Yoga Shastras
these Nadas are told to be innumerable. Those sadhaks who
practice Yoga listen to them and enjoy.

While practicing Yoga, when the mind goes into Akasha Tatwa,
the Nada can be heard from the subtle sky. At that time, the
sadhak can see the subtle and empty light of the Divine within
him i.e. he listens to the sound. As the Prana Vayu enters
Brahmarandhra, he listens to either a roaring sound of the
clouds or the sound of a conch. When the prana dives into
Antarakasha (his inner sky), along with these sounds, the
sadhak would also listen to the sounds of various musical
instruments and ringing of bells. These sounds are the signals
of Yoga Siddhi (Fructification of Yoga). In this situation, the
sadhak should realize that Yoga Siddhi is very close to him.

The Types of Divya Nada

In the Divya Nada, many types of sounds are heard. They are
the sounds of water, roaring clouds, waterfalls, moving vehicles
and huge flames. The sounds of musical instruments like Bheri,
Kahala and Dundubhi (big drums), Mridanga (small drums),

conch, bells, the sound of anklets (ornaments on the feet),
clapping sounds, veena, flute, the sounds of birds and animals
like bull, peacock, bee, honey bee, insects, songs sung by ladies
and festive sounds of big gathers are heard. Rarely, the primal
sound OMKARA, the Avyakta Brahman sound, also gets to be
heard. Among these, ten types of sounds are told to be the
main sounds. They are China, Chinchini, Ghanta, Shankha,
Veena, Karatala, Venu, Mridanga, Bheri and Megha Garjana
(roaring of the clouds).

The Result of listening to Divya Nada

As soon as the sound of China is heard, the hands and legs of
the sadhak get a feeling of numbness. The sound of Chinchini
makes the body stretch itself in all directions. The sound of
Ghanta makes the body sweat. Shankha Nada trembles the
head. Tantri Nada (Sounds of Strings of Musical Instruments)
makes the nectar ooze out of the throat. Karatala sound makes
the sadhak taste the nectar (Cerebro Spinal Fluid). The Venu
Nada makes him understand the hidden knowledge. Along with
that he gets Vak Shuddhi (Gift of Verbal Knowledge). Bheri
Nada makes his body handsome and the sadhak gets into the
state of Samadhi, one with Brahman and he himself becomes

The sadhak has to leave aside the nine Nadas and should take
up OMKARA which is equivalent to the Megha (cloud). This
means he has to fix his mind on the OMKARA which is Swatah

Siddha (self generated) and which he experienced. He need not
have to concentrate on the other Nadas. The sadhaks who
meditate on OMKARA in the form of Nada get liberated beyond
good and bad deeds. This is because billions of Nadas and
hundreds of billions of lights in the form of Bindu (Dot) merge
in OMKARA Nada.

By taking refuge of only OMKARA which is the form of Shabda

Brahman, yogis reach Satya Loka very fast. There is no doubt in
this. Those righteous people who follow Vedic rituals also take
shelter of OMKARA and through the path of Devayana, they get
liberated. So those sadhaks who aspire to cross the cycle of
births and deaths have to take the path of OMKARA to get

The Knowledge of the Divine Touch

Kundalini Energy which is the storehouse of the whole
knowledge is in slumber at the Mooladhara and keeps
protecting the Sadhak. Thus, the Yogis who aspire for liberation
propitiate Kundalini Energy through Pranayama. With the
power of the pranayama, the Kundalini energy gets activated
into transcendental consciousness and gives Siddhi. That
energy can bestow the sadhak with the ultimate knowledge
and give bliss. Only through the knowledge of Brahman,
liberation is attained. So, the sadhaks have to know about the
energy of Kundalini.

When one takes shelter of Kundalini Energy, that activated
energy enters into Sushumna along with Fire, Mind and Prana
and goes upwards. Just as the needle penetrates into the cloth
and moves ahead, in the same way the Kundalini Energy
crosses the chakras after entering into Sushumna from the
Mooladhara and reaches Brahmarandhra. The sadhak’s body
gets the experience of the touch of that Shakti. When the
Kundalini is active and does Kriyas in the sadhak’s body, he
would experience the brilliance of Knowledge and soft
comfortable touch as soft as a bee which goes around the
lotus. That touch may be very soft or harsh according to the

Divya Rasas
Either with the activation of Kundalini or with the practice of
Pranayama, when the sadhak crosses the state of Rechak and
Poorak, and his prana stabilizes just in Kumbhak, then he listens
to many types of Nadas. From the head, where Moon is
stationary, the nectar flows. With the inspiration of Atma
Shakti, Kechari Kriya takes place and the nectar reaches the
sadhak’s tongue and stabilizes in the Palate. This means it
would be pulled up. At that time, other Kriyas happen in the
throat, the tongue and the small tongue would be pulled more
upwards. Then, suddenly the sadhak drinks the nectar. The
tongue gets stabilized in the Palate because of Antarika Kriya
Shakti (the energy of the inner activity). Then Chandramruta
(the cool nectar of the Moon) rains from the Sahasrara. As the

sadhak drinks that, he would lose all the activities from head to
toe, and would be immersed in astonishment. If he can practice
this daily, he would certainly become immortal.

The Types of Divya Rasa

In this manner, the nectar is taken through Khechari Mudra
with the tongue. In the beginning it tastes salty, sour and
strong. Later it is like butter, ghee, milk, curd and buttermilk.
Towards the end it tastes like honey, grape juice and is
equivalent to nectar. When the sadhak keeps doing Yoga
Sadhana, his mind gets merged in Agna Chakra. Then, in
between the eyebrows, he has Atma Darshan (visualizes the
self). At that time, the nectar flows out at the root of the
tongue and the sadhak drinks it.

The Characteristics of Divya Rasa

By drinking the salty, sweet nectar, all the diseases are
destroyed. Even leprosy gets cured by the strength of the
nectar. The skin starts shining with the sour tasting nectar. Hair
stops graying. By drinking the nectar, the knowledge of the
Shastras increases. By drinking the ghee nectar, immortality
and liberation are obtained.

Divya Gandha (The Fragrance of the Divine)

As mentioned above, the Fragrance of the Divine starts while
the sadhak is practicing. The Divine Fragrance starts in between
the eyebrows and goes until the tip of the nose. If the mind
gets immersed in Divine Fragrance, it gets fixed and tied down.

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


Chapter 13
The Three Bodies of Brahman

In the fifth chapter, there is a description of Nadi Chakras as
given by Lord Shiva. Lord Shiva has mentioned about the three
bodies of Brahman. They are Sthoola (Physical), Sookshma
(Subtle) and Karana (Causal) bodies. The body of Jeeva (Person)
is Sthoola. The body of Bindu (Dot) is Jyoti Roopa (Illumination).
The body of pure white light is Jyoti Shareera. The sadhaks
directly see as visions in their inner self these bodies in the
form of Dhyata (the one who meditates), Dhyana (meditation)
and Dhyeya (the object of meditation). The second body of the
Brahman (i.e. Sookshma or subtle body) is in the form of
Panchagni. Kalagni, Badabagni, Parthivagni, Tatillatagni (in the
clouds) and Bhoutikagni (in the Sun, Moon and Stars) are called
as Panchagnis (Five types of fire). These same panchagnis are in
the subtle body within human beings. Kalagni is that which is
below the Planet Earth in Patala Loka. The same Agni in the
subtle form is in the body at Mooladhara Chakra as Kundalini
Energy which has the brilliance of billions of rays and is called
as Moolagni. From there the Nada gets generated. Badabagni is
that which is created in ocean and water. That is in our bones.
From that semen and bone marrow are generated. Davanala or
Parthivagni is that which is generated by wood and stones. This
is in the hard parts of our body like teeth and bone. Because of

this our body is strong and our food is easily digested. The
fourth one is in the sky, as flashes of clouds. That is there in our
soul, within us. In meditation it is seen as visions. The fifth is
Suryagni in the sky. This is in the navel region and does the
activities of our body. This all pervasive Para Brahman in the
form of Maha Vishnu is meditated in between the eye brows in
the subtle body as pure transparent blue coloured light. The
third is the form of Para, the astral body which is Somatmaka
(related to the Moon). This is in the Sahasrara filled with the
nectar of Moon, everlasting, formless, Sakshi Bhoota (simply
witnessing) and greatest shining in the form of Para Brahman.
The Yogis in their meditation see only this form as Dhyata (the
one who meditates), Dhyana (meditation) and Dhyeya (the
object of meditation).

This means that the physical body of Brahman is created by

Jyotirmaya (Shining), Shukratmaka, Shubra Bindu in the form of
Shukla. This is seen in synchronized form of Dhyata, Dhyana
and Dhyeya together by the intellect. When this subtle body of
blue flame in the form of Panchagni gets fructified into the
image of Maha Vishnu, the Dhyana of the Dhyata gets the
Dhyeya. When the Astral body of Brahman and the Somatmaka
and Satchitananda image get into Samadhi Sthiti, the
destination in the form of Dhyeya would be experienced in
deep meditative state.

Those sadhaks who do Yoga, Japa, Tapa, prayer, rituals and
deeds with devotion and faith would visualize the physical and
subtle form of Brahman (the brilliance of the great light) within
themselves. This same light is described by some people as
Lord Shiva or Lord Vishnu. Some others describe it as Shakti.
Few others describe it as Soul. Some people call it Paramatma
(Super Soul), Omkar, Parabrahma Para Tatwa or Kundalini
Maha Shakti. Few others call it as their own deity to whom they
always pray. Of course, there is no doubt in these statements,
because Lord Shiva exists in all these forms. There is no
meaning in thinking of duality. The reality dawns only in
Samadhi Sthiti. Before reaching the state of Samadhi, the
sadhak’s sins get washed off because of Dhyana and Dharma.
He gets concentration of mind and has the Darshan of Nada
Bindu, Kala, Jyothi (Glowing light) and the form of Brahman.

Jyothi Darshan of Brahman in the form of Kala

Agni (Fire), Surya (Sun), Chandra (Moon) and Tatillata (Flash of
the cloud) are the four forms of the Jyothi of Brahman. These
same forms have been described by the Vedas as the rays of
Jyothi (the Great Glowing Light of the Almighty God). The
sadhaks would see the Brahman in the form of Fire, Sun, Moon
and Flashes. These external forms would be visualized within
themselves by the sadhaks without imagining anything.
Suddenly, these forms of Jyothi Darshan happen to the sadhak.
Only after a certain amount of imagination, the sadhaks who
meditate and sing Bhajans would have the Darshan of Gods and

Goddesses. However, this Atma Jyothi can be visualized
without Dharana (Concentration), Dhyana (Meditation) and
Kalpana (Imagination). The Jyothi Darshan stabilizes in the
Super Soul naturally by its own self, while meditating, without
the need of imagination. This means that within the body when
the brilliance of Jyothi is seen, it is known as the real image of
Brahman. Only those pious people who could burn their
accumulated sins through Tapa can visualize the glow of light
within. Those who do not meditate, and are in this world of
Maya, can never get to see the Jyothi Swaroopa.

Jyothi Darshan of Brahman in the form of Bindu

The body internally has Fire, Flash, Sun, Moon and white
transparent shining Bindu. These five Jyothis (glows) are said to
be the subtle form of Brahman in the Shastras. With the
practice of Yoga, one can visualize these glows certainly within
themselves. So the sadhak should have the Darshan of
Brahman in the form of Bindu in the mind. He should
concentrate and meditate on that. The sadhaks have to leave
behind the desire to see other things. The sadhak has to think
and visualize the form of Bindu, which is a glow, as his choicest
deity. This is because he can personally see that within. So the
sadhak need not have to imagine the other Gods and
Goddesses. In between the eyebrows, there is an infinite glow
of Sat-Chit-Ananda (everlasting joy). This is known as Para
Brahman. As the sadhak visualizes Para Brahman he gets
transformed into that. Because of this, he would be free from

the cycle of birth, death and old age. In Shastras, this is told as
Taraka Brahman or Taraka Yoga.

Jyothi Darshan of Brahman in the form of Atma (Soul)

Within us the Atma glows as Light. The intellectuals wedded to
Tatwa Gnana mention this as subtle body in the Linga Deha
(The tenuous or ethereal body; The subtle vehicle of the
Jivatma or Sentient Soul). When one sees the Atma, he would
be liberated. This means even if one takes billions of births,
until he sees his own Atma (Soul) in the form of glowing light
within, he will not be liberated. The Yogis who close their
external eyes and see within the Divine Vision can visualize the
Soul. The sadhak who clearly, without a blemish, sees the Tejas
(lustre) for even a second, would be redeemed of all the sins
and obtains Gnana, which are the ultimate goals of life.

The sadhak sees his Soul within his mental plane as smokeless
flame of fire, brilliant sun or just as a flash of a cloud. Those
who meditate visualize within themselves a Glowing Light like
that of Stars. That is the form of Jiva Atma (immanent) in every
being. It is always there like a lighted wick in the heart. When
the Soul is glowing with brilliance, the sadhak’s sins get
destroyed and he obtains knowledge.

This glowing light, inexpressible Atma (Soul) is in the Lotus of

the Heart, without any movement, as a steady flame of slow
fire, and shining as a diamond. Those Yogis who meditate on
the Atma certainly get salvation. Only for those who meditate

regularly, the Atma is seen as Sun or Moon. However, one will
not be able to see the Atma if Satva Guna is not generated
within. So, the sadhak should first take shelter of Satva Guna to
have the Atma Darshan.

The yogis always keep meditating on the formless Paramatma

(Supreme Soul) who is above all qualities, forms and nature. So
sadhaks also have to meditate on the Almighty with the glow of
Sat-Chit-Ananda (The Kingdom of Heaven).

Jyothi Darshan of Brahman in various forms in the Nine

When meditation is done at the Mooladhara, the first chakra,
the Atma would be known as the form of fire which is shining.
Above the Mooladhara, when meditation is done on
Swadishtana Chakra, the Atma would be known as a sprout
from the seed which shines. The third chakra, Manipura is in
the navel region. When meditation is done there, the Atma
shines like flashes. The fourth is Anahatha Chakra or Hridaya
Chakra. When meditation is done there, then Atma is seen in
Linga form. When meditation is done at Vishuddhi, the fifth
Chakra, the Jyothi Darshan is seen as brilliant white light in the
Sushumna. At the sixth Charka, where the Palate touches the
root of the mouth, the Jyothi is experienced by itself in the
imageless state, with the help of meditation. When meditation
is done at the Bhoo Chakra (in between the eyebrows), the
seventh one, the Atma can be visualized as a little finger sized

flame of fire in a place where there is no air. In the eighth, at
Agna Chakra at Sahasrara, when meditation is done the form of
Jyothi can be seen as upward flame with smoke and fire. In the
ninth, at Akasha Chakra at Brahmarandhra, when meditation is
done, the form of Jyothi shines like an arrow or knife. As
mentioned above, in Nine Chakras, the Atma is seen in various
forms in meditation.

Every time the Jyothi Darshan takes place on its own in

meditation, it gives immense pleasure to the sadhak. So, one
should understand that the form of Atma Jyothi is one and the
same in every being. By physical frame, each Atma may be
dwelling in different bodies, but the Atma Jyothi is one. With
the blessing of Vidya Shakti Kundalini Devi, the undivided form
of Brahman takes different shapes of Jyothi, just as many
sparkles come out of a big fire. So, the Pratyagatma (Supreme
Soul) in the form of Jyothi, which is the Dhyeya (final goal) is
not a result of unconsciousness. When the sadhak visualizes the
Atma Jyothi directly as Sun, Moon, Fire or Flashes within him in
his meditation he should never think even in his dreams that
they are the result of unconsciousness.

Jyothi Darshan of Brahman in Akara (Shape)

There are different Jyothis than the above mentioned. They are
conscious and shaped Jyothis which the sadhak who meditates
deeply can visualize within. They are just like the small seeds of
a Banyan Tree, the smallest and the subtlest rice grain, or one

hundredth part of a human hair. These Jyothi Darshans within
are visualized like the bright Venus planet, the brilliant Sun, the
shining Moon, a small atom in the middle of Sushumna, or a
very subtle particle within.

The images of great Atma Jyothi would be visualized as bright

Banyan seeds, Spatika (transparent beads), or pearls. They
shine in blue, red and sometimes in sparkling white colours.
Many colours get mixed in the image of Jyothi and seem like a
great Jyothi of Atma. This is because all the Jyothis of various
colours get the shining glow only through the Atma Jyothi.
Those yogis who have won over their organs/body, mind and
prana through the practice of Yoga keep visualizing these
Jyothis (which are full of consciousness and potent with Divine
Power) many times, in their meditation.

Jyothi Darshan in various stages of Sadhana

Those sadhaks who had the darshan of Jyothis because of the
activated Kundalini see the greatest Jyothis while doing their
Sadhana. They also see them in their daily activities, wherever
they concentrate their mind. When the sadhak looks at a
particular thing, at once that thing appears clearly like flashes
of Divya Jyothi. That is Para Brahman. That Brahma Jyothi gives
great comfort and peace. This Atma Jyothi is the Parama Pada
(ultimate goal). The sadhak whoever sees the Almighty in the
form of Jyothis in his Sadhana in any one of the nine chakras,
reaches Brahma Loka finally.

Those people who are eligible for philosophy and knowledge
should serve the Guru and get the benefit of Gnana. They
should take up Tapa (practice of Yoga) to have the darshan of
Atma as Jyothi. When they meditate and have the darshan of
Atma Jyothi in Shambhavi Mudra, they should understand that
their Chitta is getting pure. There is no rule that in a particular
Chakra they should see the Pratyagatma (Supreme Soul) for
getting Chitta Shuddhi (Purification of Chitta). Through
meditation, if they can have the Atma Darshan in any one of
the Chakras, then their Chitta gets pure. After Chitta Shuddhi,
the sadhak would be eligible to grasp the Gnana of Maha Vakya
(great and powerful preaching) of the Guru. Through the
practice of Yoga, the sadhak gets into Samadhi Sthiti and
derives the benefit of Gnana.

With the grace of Lord Shiva, the Shaktipat which is nothing but
the grace of the Guru gives the sadhak those spiritual
experiences that are told in the Shastras. One can never
describe those details as it is. The Gnana comes only by
Spiritual Experience.

The Methods and Benefits of Shaktipat

The Shaktipat which is a blessing of Lord Shiva, through the
lineage of the Gurus, has many types. They are Ati Teevra (very
severe), Madhyama Teevra (medium severe), Manda Teevra
(less severe), Nikrushta Teevra/Mridu (below severe/soft),
Madhyama Teevra, Teevra Tara and Teevra Tama. Depending

on the place, time and eligibility, Shaktipat takes place on its
own, even if the Guru and the sadhak desire it or not. The
timing of the event may be slow, medium or fast depending
again on the eligibility.

When severe Shaktipat is given by the Guru, suddenly without

any effort, the following characteristics may be noticed in a
disciple: Firstly, the sadhak would develop strong devotion
towards Lord Shiva. Secondly, to increase his faith, he would
get Mantra Siddhi (Fructification of Mantra). Thirdly, he gets
the capacity to control all beings. Fourthly, his Prarabdha
Karma (accumulated sins) gets dissolved. This means he would
have the capacity to treat and experience both happiness and
sadness with equanimity. Fifthly, he would get the capacity to
be an author and understand the things that are told in the

Lord Shiva alone has the real knowledge of the Shaktipat

through which a sadhak can get the knowledge of the divine
and gain liberation. If Lord Shiva grants his grace on someone,
only that person alone gets some knowledge of this Shaktipat.
We cannot surely tell whether anyone in mankind really has the
complete knowledge of Rudra Shakti (energy of Lord Shiva)
which is very difficult to attain. However, through the grace of
Sriman Narayana Theertha Gurudev, who is a great Guru of
Shaktipat, the greatest knowledge is revealed in this book.

Only because of the fortune which is gained in the previous
birth, man gets the right to attain Tatwa Gnana. Then he gets
the eligibility to attain divine energy. Later, through the Guru,
Shiva Shakti (the energy of Shiva) which bestows great peace to
the soul and gives salvation gets connected. Certain people get
liberation very soon because of the great connectivity. Others
get their doubts clarified and gain knowledge. This means soon
after Shaktipat, few people get ultimate knowledge and for few
others the path of liberation becomes closer. As the sadhak
keeps practicing Yoga, Gnana, Dhyana, Japa and Tapa, the
auspicious great energy gets generated in him. The seeker who
aspires for liberation gets inspired by Lord Shiva and reaches
the Guru for taking Deeksha. The Guru alone has the capacity
to take care of the sadhak’s material life as well as spiritual life.
So, with devotion the sadhak takes Shankari Deeksha after
pleasing his Guru. At once, the sadhak cuts off all Karma
Bhandas (attachments of Karma) through the Samadhi, takes
refuge of liberation and lives the life of Jivan Mukta (lives
without any attachments and desires) or enjoys comforts and
after which he leaves his physical frame to reach the Lotus feet
of Lord Shiva.

As mentioned above there are many differences in Shaktipat.

The result of Shaktipat depends on the capability of the Guru.
The capacity to bestow divine knowledge and liberation is not
an easy task. If this energy is used properly it gives excellent
results. If it is used for untoward deeds, great mishaps take

place. If the Shaktipat is not used properly it causes great
problems for both the Guru and the sadhak. So the sadhak gets
into problems if he takes Shaktipat from a Guru who does not
know this hidden science and who can give Shaktipat but
cannot sustain it capably. The sadhak should be far away from a
Guru who does not know the comparative severity (Teevra,
Teevra Tara, Teevra Tama, Utkrita and Adhama) of Shaktipat.
The sadhak should not take Shaktipat from the Guru who gives
to each sadhak according to his whims and fancies in methods
other than those followed by those in his Guru Parampara. If
the sadhak needs his desires to be fulfilled, he should not go to
the Guru who does not give enough respect to Shiva Shakti (the
energy of Shiva).

The Practice of Yoga should be kept confidential

When the sadhak does Tapa or sings Bhajans with a steady
mind and firm conviction, he would get the visions of the
divine. Along with this, through the Grace of Lord Shiva, he
would get the energy of the divine. This can be referred to as
the characteristics of fructification of Siddhi. If these things do
not happen, then where is the meaning of the Grace of Guru or
the greatness of God? If Tapa does not yield results then who
would take up Tapa? God is an ocean of kindness. Sadhana
never goes wasted. Whether the sadhak desires it or not, God
bestows him the results according to his eligibility. There is no
wonder in this. The energy of the divine would naturally be

obtained by the sadhak because of the Tapa and the Sadhana
of Yoga. There is no doubt about this.

When the sadhak takes deeksha from a capable Guru, he would

get various divine visions from the beginning of Deeksha. They
generate strength of mind. However, the surprised sadhaks
keep discussing these experiences with curiosity, with the
people who do not have passion for such things. Few others go
to the press and release articles to see their name in the print
media. As a result of this, the knowledge of the sadhak
diminishes and the mind does not go forward. He would never
get such wonderful experiences again. So, the sadhaks who get
divine visions with the Grace of Lord Shiva or achieve their
goals in worldly matters because of their Sankalpa Siddhi
should hold those experiences peacefully within themselves
and not get surprised. With a steady mind when the practice of
Yoga is done, the sadhak certainly would get liberated, but
when he talks about his spiritual status while it is not fully
fructified within, he loses all the benefits. When the Yoga is
fructified, those Siddha Purushas should never reveal this to
others. When the ultimate liberation is going to be granted,
why would the other small comforts not reach him? When the
secrets are told outside, comforts stay but liberation is not
obtained. So, the sadhak who achieves self actualization should
not reveal about the divine vision he experienced even if he is
going to lose his life. With wrong intentions, and with an eye on
comforts, if the sadhak tries to advertise his capacity to people

around, his sadhana gets destroyed. So, until he achieves his
desired Siddhi or the Guru permits him, the sadhak should not
exhibit his Yoga Sadhana before everyone and should not try to
teach it to anyone.

Whoever takes Deeksha from the Guru, and without taking his
permission, starts giving Shaktipat to get into the status of a
Guru would face the repercussion like a person who tries to
play with poisonous snakes. This is because Shiva Shakti has to
be respected according to the lineage of the Gurus. Shaktipat
can be bestowed only for the rule bound sadhaks. Whoever
gives Shaktipat without following the rules laid down, would
bring forth misfortunes on themselves.

The Secrets of Yoga Sadhana should not be revealed

The sadhak has to keep the secrets of Yoga Sadhana which is
told in the Shastras. He should not reveal it to anyone. If he
tells it out, he would descend from his Sadhana. From the
beginning of his Sadhana, if he reveals his experiences or
Mantras, he would lose the capacity of his Inner Self as well as
the Grace of his Guru. He would get into different types of
diseases and his life span gets shortened. He also loses his
practice. Without a special benefit, the secrets of Yoga Sadhana
should never be revealed outside. However, if a sadhak has
malefic intentions and destructive emotions like greed,
attachment, desire for wealth, name and fame or pride that he
is equivalent to a Yogi and none can do anything bad to him,

then his end is going to be drastic. If the sadhak thinks he is
superior and hates the clan of Gurus, looks upon them with
inferior feelings, and starts giving out the secrets of Yoga
Sadhana, he would not live his full span of life. He would die
through an attack by weapons, poison or an accident.

So, the sadhaks who obtain capability through the practice of

Yoga should not reveal it to others. Even the great Yogis should
remember that except Maha Siddhi all other luxuries
experienced are obstacles in the path. The sadhak who wants
to become a Yogi should not show interest in other small
matters. He should hide his capability. To hide his capability, he
may have to behave as a foolish person or as a deaf person
while interacting with other people in society. When the Yogi
shows his capability, people would run behind him to accept
them as his disciples. While showering Grace on others, there is
a danger of his regular practice getting stopped. He would not
have obeyed his Guru Vakya (Preaching of the Guru). Even his
mind would not be in the same state as before. So he has to
practice according to the preaching of his Guru. Because of this,
divine knowledge would be obtained in this birth itself and the
state of emancipation comes sooner. The Shastras emphasize
that people should hide their age, the money they possess, the
secrets of their family, Mantras, sexual matters, medicines,
Tapa, Yoga Sadhana, donations, charities and shameful events.
If these things are made public untoward difficulties may crop
up. One has to face many obstacles and difficulties.

Obstacles in Yoga Sadhana
Disease, lethargy, doubt, negligence, laziness, other orientation
of the mind, delusions, fear of failure and decreasing interest
are the nine obstacles that are told in the Shastras as mental
dysfunctions and obstacles to Yoga Sadhana.

1) Vyaadhi (Disease): Since the food intake is not as

prescribed, the diseases of Vaata and Pitta develop and
disturb the practice of Yoga.
2) Akarmanyata (Lethargy): Though the desire to do Yoga
is prevalent, the sadhak is unable to do the practice
because of Tamo Guna (Lethargy).
3) Samshaya (Doubt): There are doubts in the mind of the
sadhak whether the Yoga will get fructified or not. The
sadhak doubts whether the result of the Yoga will be
true or false. These doubts destabilize the mental state
of the sadhak and destroy him.
4) Udasheena (Negligence): The sadhak does not try for
the Samadhi Sthiti. He has an attitude of slackness
towards Yoga Sadhana.
5) Tamo Guna (Laziness): When the sadhak goes into
Tamo Guna, his body becomes heavier. There would be
an imbalance of Kapha and hence he does not do Yoga
6) Avirati (Other Orientation of the Mind): When the
sadhak sits for meditation, the mind goes on trips on

worldly matters and does not allow him to concentrate
on Dhyana for Yoga Sadhana.
7) Branthi Darshana (Delusions): Whatever the sadhak
thinks with ignorance and registers in his memory
comes into Dhyana as visions. It is not Sadhana.
However, such delusions keep the sadhak off the
8) Alabhya Bhumikatwa (Fear of failure): While practicing
for Samadhi Sthiti, if the sadhak does not get the
required results and he goes into unhappiness, it is
because of the fear of failure.
9) Anavasthitwa (Decreasing Interest): The spiritual state
which was higher in the beginning of the practice of
Yoga is not there now. With this feeling, the sadhak gets
disappointed and does not reach Samadhi Sthiti.

With these nine obstacles there are few bad things that add
fuel to the fire like Sadness, Pain of Unfulfilled Desire, Trembles
without Intention and Rapid Breathing.

Dukha (Sadness): This sadness is known to be Adhi Bhoutika

(The suffering due to other living beings).

Doursya Nasya (Pain of Unfulfilled Desires): The mental pain

that comes out of Unfulfilled Desires.

Angamejayatwa (Trembles without Intention): This is the
tremble of the physical body without any intention.

Shwasa Prashwasa (Rapid Breathing): In meditation, rapid

breathing is also an obstacle for Yoga Sadhana.

To come out of all the above said obstacles, the sadhak has to
practice one Tatwa. The details are in Yoga Darshan.

Sadhana required to be done to avoid obstacles of Yoga

As told by Lord Sri Krishna, when the sadhaks who practice
Yoga get into problems before fructification of Yoga, remedies
have to be done. If the sadhaks face obstacles of physical,
mental or spiritual nature, they have to be treated. For some
sadhaks, the treatment is through Yoga Dharana. For few
others, the treatment is through practice of Asana and
Pranayama and for others normalcy can be brought through
Japa, Tapa, Mantra and Medicine. In the same way, the remedy
of Dhyana works for some and Nama Sankeertana (singing of
Bhajans) works for some others. For few others meditating on
the auspicious form of a Yogi works. The obstacles of disease
have to be removed slowly. Unintentionally, if the sadhak does
something which brings public apathy on him, then also it has
to be removed through Yoga Sadhana. There is no other option
to remove them. Certain Yogis follow various Kaya Kalpa
(strengthening their bodies and retaining youth) methods in

order to practice Yoga. However, they need not have to
undertake such wasteful efforts. The fruit which is ripe on the
tree has to fall down. One wastes time following Hatha Yoga
daily just to keep the body fit through Kaya Kalpa methods. This
itself becomes an obstacle to do Yoga Sadhana. The Yogi who
has no desires and always is in connection with the Almighty
would never face obstacles. Even if such obstacles crop up, they
would not bother him.

The means for Yoga Siddhi

The following are prohibited for the sadhak who does Yoga
Sadhana – Fear, Anger, Laziness, sleeping long hours, being
awake for too long, eating more and fasting. Yoga Sadhana
would be destroyed by being inconsistent, eating more,
working more, talking more, getting committed by promises,
and having friendship with those who oppose Yoga Sadhana. All
these have to be given up. Enthusiasm, courage, boldness,
Tatwa Gnana, having strong conviction on auspicious matters
through the knowledge of Shastras and giving up friendship
with those who oppose Yoga are the six qualities that help a
sadhak in Yoga Siddhi. So, the sadhak has to follow them. All
the miseries would be destroyed and the Yoga gets fructified
for the sadhak who takes Parimita Ahara (limited food), does
Niyamita Vihara (limited activities), sleeps and wakes at the
proper time, and does Karmas according to the needs of time.


Chapter 14
The Knowledge of Six Chakras
The sadhaks have to understand the Six Chakras, Sixteen
Adhaara Sthanas (supportive points), Three Lakshyas (goals)
and Five Vyomas (skies) in the physical body. If they do not
know about these details, they will be Yogis only for the
namesake, but they will not obtain the fruits of Yoga Sadhana.
Those who know these details, experience them, and also make
others to obtain them, are the real Yogis whose Yoga is

The Names of the Six Chakras and the details of their places
Mooladhara, Swadishtana, Manipura, AnaHatha, Vishuddhi and
Agna are the Six Chakras. Mooladhara is known as Gudha
(Anus) Chakra. Swadishtana is Linga (Genital) Chakra. Manipura
is Nabhi (Navel) Chakra. AnaHatha is Hridaya (Heart) Chakra.
Vishuddhi is Kantha (Throat) Chakra. Agna is Bhroo Madhya
(Between the Eye Brows) Chakra. Sahasrara is Shirah (Top of
the Head) Chakra. It is believed that above the Six Chakras, at
Sahasrara, the blemishless God Almighty is stationed.

In the Spinal Cord, there is Sushumna nadi (subtle nerve). This

is known as the mother nerve for all other nerves. This is very
subtle like a Lotus Thread. In this, there is the auspicious Vajra
nadi. In this Vajra nadi, the subtlest Chitrini nadi is there.
Kundalini energy keeps moving in this Chitrini nadi. In Chitrini,
there are six most beautiful lotuses.

Above the Gudha and below the Linga, there is Mooladhara
which is a four petalled Lotus. Above the Linga and below the
Nabhi, there is a six petalled Lotus in Swadishtana Chakra. In
the Nabhi area, a ten petalled Lotus is in the Manipura Chakra.
In the Heart area, a twelve petalled Lotus is in the AnaHatha
Chakra. In the Throat area, a sixteen petalled Lotus is there in
Vishuddhi Chakra. In between the Eye Brows, a two petalled
Lotus is there in the Agna Chakra. At the centre of the head,
there is the seventh Chakra, the Sahasrara, where
Brahmarandhra is situated. The above mentioned seven
Chakras are within the Sushumna nadi. For ignorant and
materialistic people, these Lotuses would be upside down. For
those who follow the path of liberation and who do the
practice of Yoga, the Lotuses would be facing upwards. For such
people, Yoga gets fructified and knowledge would be obtained.
The tatwa of these Chakras is very astonishing and can bestow
liberation. So, the secrets of these Chakras cannot be told to
the common people.

The Five Elements in the Six Chakras

There is the Tatwa of the Earth in Mooladhara Chakra. The
Tatwa of Water is in Swadishtana Chakra. The Tatwa of Fire is in
Manipura Chakra. The Tatwa of Air is in Anahatha Chakra. The
Tatwa of Sky is in Vishuddhi Chakra. The Agna Chakra which is
in between the Eye Brows is the area of the Mind through
which all the activities are done. “Lam” is the Beeja Akshara
(Root Alphabet) of the Earth. “Vam” is for the Water element.

“Ram” is for the Fire element. “Yam” is for the Air element.
“Ham” is for Sky element.

The Earth element is in Yellow colour, the Water element is in

White colour, the Fire element is in Red colour, the Air element
is in Blue colour and the Sky element has various colours.
Shastras agree that the Akasha (Sky) Mandala is of Vartulakara
(round shape). The shape of Vayu (Air) Mandala has six angles.
Some refer this shape as Half Moon. The Agni (Fire) Tatwa is in
the shape of a Triangle. Jala (Water) Tatwa is in Ashtakona
(Octagon) and the Prithvi (Earth) Tatwa shape is Square.

The Five Elements in the Six Chakras

Brahma, Vishnu, Rudra, Eshwara, Sadashiva and Paramashiva
are the six Shivas. Dakini, Rakini, Lakini, Kakini, Shakini and
Hakini are the six Devis who are called as Shaktis. In the same
order, they are the presiding Devis of the Six Chakras. In Yoga
Shastras, they are explained according to their activity and
action. When the prana enters in Sushumna nadi and keeps
moving up to Brahmarandhra and down, depending upon the
specialty of the location, the Paramatma (Supreme Soul) gives
darshan as Shiva Shakti. So, naturally while describing the Six
Chakras, discussion on Shiva and Shakti takes place. Yoga
Shastras have dealt about this in a detailed way. In this book,
only few details are given. From Mooladhara, as prana keeps
moving up to Brahmarandhra, the above mentioned Darshans
of Devis and Devatas takes place. These deities merge the

sadhak with Eshwara. As mentioned earlier, in the middle of
the Sushumna, there is Vajra nadi. In the middle of the Vajra
nadi, there is Chitra nadi (also called as Chitrini nadi). Within
Chitra nadi there are seven Lotuses. Among the group of
Lotuses, Brahma, Vishnu, Rudra, Eshwara and Sadashiva are the
presiding deities of the subtle Tatwa of the five elements.

Just as told in the Shastras, the Kartavya Brahmas (Brahma,

Vishnu and Maheshwara) are the three lords of generating,
protecting and merging the universe. The formless Poorna
Brahman is the Karana Brahman (the cause). In the same way,
for Antar Jagat (the world within), there are five lords as
Kartavya Brahmas and Parama Shiva as Karana Brahman. In the
external world, Brahma, Vishnu and Maheshwara do their
duties with the help of Maya Shakti. At the time of Maha
Pralaya (Great Destruction) the universe merges into Karana
Brahman. In the Antar Jagat, through the Maha Shaktis Dakini,
Rakini and others, the duties would be carried out. At the time
of Maha Pralaya, nothing remains. In the same way, after
Samadhi Sthiti of the sadhak, Shiva and Shakti who are Kartavya
Brahmas get merged into Paramashiva who is Karana Brahman.
In the original texts of the Shastras these details are given in a
much more elaborate way. Since those texts are not available it
is very difficult to understand or explain those matters easily.
The reason is those Tatwas are difficult to explain or listen but
they get very well known only through practice by the sadhak

The Residing Places of the Presiding Deities
Lord Brahma resides in the Mooladhara, Lord Vishnu in
Swadishtana, and Lord Rudra in the Manipura. Lord Eshwara
resides in Anahatha along with Shakti, and Lord Sadashiva
resides in Vishudha. The most brilliant Shiva who is Niramaya
(without blemish) resides in Sahasrara. Dakini Devi resides in
Adhara Chakra, Rakini Devi in Swadishtana, and Lakini Devi in
Manipura Chakra. Kakini Devi resides in AnaHatha Chakra,
Hakini Devi in Agna Chakra and Yakini Devi who bestows all the
desires stays in Sahasrara.

Bhu Loka is the place where Brahma resides. Bhuvar Loka is the
place of Vishnu and Lord Shiva resides in Swar Loka. The same
Shiva is the one who directs all the Gods including Brahma in
the form of Eshwara. He is the leader for all of them. This
omnipotent Eshwara, Lord Shiva, is the sustainer and dissolver,
and is also Lord Parameshwara. He creates when he is Brahma,
rules when he is Vishnu and dissolves the universe when he is

The Science of the Six Chakras

The following is the description and results of meditation of the
Six Chakras. Just a few inches away from the Gudasthana (anus)
and one inch below the Lingasthana (genitals), one gland is
situated which is in the shape of an egg of a bird. This is four
inches in size. The name of this gland is Kanda (Candaquine).
Between the Gudasthana and Lingasthana on a straight line,

there is Yonisthana towards the left. The gland mentioned
above is in the Yoni Mandala region of the Yoni. The energy of
Kundalini is always present there only. With all the nerves
coiled around like a snake which catches its tail with its mouth,
it closes the Brahmarandhra and remains still in Sushumna. Like
a sleeping serpent, Kundalini energy shines with its own

The description of the Mooladhara Chakra

In the Lotus of Mooladhara exists Yoni Mandala. In the Yoni
Mandala there is the above mentioned Kanda. Here Kama
Beeja “Kleem” shines with bright red rays. While practicing
yoga, the “Kleem” beeja mantra (seed mantra) which shines
like gold has to be meditated upon. This is because Kundalini
energy is stationary at the Mooladhara Lotus in Sushumna.
Along with “Kleem” in the Mooladhara Lotus the seed mantras
“Va”, “Sha” and “Ssha” are also shining very brilliantly just like
billions of moons shining together. The energy of Kundalini is
beautiful and cool there. Together these three, along with
Kundalini energy, “Kleem” energy and the Beejakshara energy
of “Va”, “Sha”, “Sa” and “Ssha” are called as Tripura Bhairavi.
At this point the glorious three energies, along with Gnana and
Kriya Shaktis which keep rotating in the Yoni Mandala, are in
the Mooladhara Lotus of Sushumna nadi. This great Teja
(lustre) is very subtle like a Lotus thread and has the flame of
bright red fire. This is in the shelter of Swayambhu Linga which
is in the Yoni Mandala.

In Mooladhara, inside Yoni Mandala there are Swayambhu
Linga and Kundalini Shakti. The knowledge of the secrets of
spiritual and physical shaktis is hidden only here. This
Mooladhara Lotus has four petals. The Beejaksharas “Va”,
“Sha”, “Sa”, and “Ssha” keep shining in great lustre on the four
petals. Here in Mooladhara Chakra around Swayambhu Linga
with golden bright shining colours the Shiva Shakti Kundalini
energy is stationed. This place is the residence of DWIRANDA.
This name belongs to both Siddha Deva and Devi Dakini Shakti.
The presiding deity of this chakra is Lord Brahma, the area is
Bhoo Loka, the colour is yellow and with four angles, its tatwa
is earth element. The beejakshara is “Lum”. The protectors are
Lord Indra who rides on an elephant and Ganapathi who is the
leader of Ganas. The great Beeja “Kleem” which has greatest
power and energy of rotation is just above the place where
Kundalini energy is stationary. The Gods and Goddesses of the
whole creation reside in this area. The most auspicious
knowledge of Shiva Shakti and the science of all siddhis are
here only. This is the gateway for the Antar Jagat (inner world).
It is the Moola (base) for all the Tatwas and so it is called
Mooladhara Chakra.

The benefits of the Knowledge and the meditation of

Mooladhara Chakra
In the Mooladhara Lotus there is Spiritual Tatwa (principle).
When the sadhak meditates on this, his Prana Shakti rises and
enters into Sushumna. As he has Prana Jaya (wins over the

prana), he can sit without a seat in the air/emptiness without
any support. The skin shines and the acids in the stomach get
increased. So his diseases disappear. His body would be
healthier, handsome, strong and matured. The energy of his
sense organs also gets transformed into divine form. As a result
of this he is a Trikalavedi (aware of the past, present and the
future). He can emphatically tell the hidden secrets of Shastras
which he never heard or read. Goddess Saraswati keeps
dancing on his tongue and makes his words come true.
Whatever he talks should be understood as the words of
Goddess Saraswati. Whatever mantra he utters, it immediately
fructifies. There is no doubt in it.

The Yogis who want to avoid old age and death have to first
meditate on this Lotus of Mooladhara. Certainly the Yogi gets
Jeevan Mukti (Liberated when alive in this very life and
established in God conscious state). When the sadhak
meditates on the Lotus of Mooladhara Kundalini Shakti along
with Swayambhu Linga, certainly all his sins get destroyed.
Whatever desires he has in his heart would immediately get
fulfilled. As the sadhak leaves behind all the desires and is in
continuous practice, he gets the darshan of Lord Eshwara who
grants liberation. Eshwara, who is the form of soul, can be seen
within through Meditation and externally through Knowledge.
With effort one has to meditate for Eshwara within and
outside. There is no greater God other than one’s own soul.

Ignorant people leave aside Lord Shiva who is stationary in the
Lotus of Mooladhara within one’s own body and pray the Gods
who are outside. Just as the hungry run here and there, not
recognizing the excellent tasty food before them, ignorant
people pray to external Gods and Goddesses and are thus
caught in the cycle of births and deaths. They would find it
difficult to get divine bliss and comfort.

So, people have to set aside their laziness and meditate daily
upon the form of Swayambhu Linga which is the form of soul in
the Lotus of Mooladhara within the body. All the necessary
Siddhis would be granted through this. Through the preaching
of Guru and continuous practice of Pranayama, in 3 months
time they get the Siddhi of Lord Shiva who is the form of soul,
residing in Mooladhara Chakra. As the sadhak does regular
practice of Yoga daily, his Prana Vayu certainly gets into
Sushumna. This means his mind comes under control. When he
establishes victory over Prana, naturally he has Bindu Jaya
(wins over the Bindu). With the victory over mind, prana and
Bindu, the sadhak gets all the Siddhis of the material and
spiritual worlds without any doubt.

The benefits of the Knowledge and the Meditation of

Swadishtana Chakra
The second Chakra, Swadishtana, is the Linga Moola (sacral
area). It has six petals with bright red colour. The seed mantras
“Ba”, “Bha”, “Ma”, “Ya”, “Ra” and “La” shine on the petals of

the Lotus. Siddha Deva, Bala and Siddha Devi Rakini Shakti
reside here. The presiding deity is Vishnu. This is related to
Bhuvarloka, white in colour and has the Tatwa of Water. The
Beejakshara (seed alphabet) is “Dam”. Varuna, the God of
water, is the protector of this Chakra.

When the Yogi sadhak meditates on this Lotus of Swadishtana,

the angels would be enticed and would be ready to live with
him. They would be sexually attracted to him. When the
meditation is done on this chakra, the yogis understand the
Gnana which they never heard before. He would be free from
all sicknesses and he would move around fearlessly with
people. Everyone is afraid of Lord Yama (God of Death) but the
Yogi who meditates on Swadishtana can eat even the
Kala/Yama. The reason is, here he would obtain Anima, Garima
and other Siddhis. The Yogi wins over the mind, the Prana, the
Bindu and his body becomes strong. From Sahasrara, the nectar
oozes out. He drinks that and his body becomes lighter. This
type of Yogi can leave his physical form as and when he wants.
Like this he would become Amar (a person without death).

The benefits of the Knowledge and the Meditation of

Manipoora Chakra
In the navel region, the ten petalled Manipoora Chakra shines
with seed letters of “Da”, “Dha”, “Na”, “Ta”, “Tha”, “Da”,
“Dha”, “Na”, “Pa” and “Pha” on each of the petals. These
letters shine brightly like Gold. Here Rudra is the Siddha Deva

and very righteous Devi Lakini Shakti is the Devi. The presiding
deity is Rudra Deva who is mentioned as the third of the Shivas.
This is called Swarloka. The Tatwa here is fire and the shape is
triangular. “Ram” is the Beejakshara and the protector of this
Chakra is the Fire God “Agni”.

The Yogi who meditates on Manipoora Chakra gets “Patala

Siddhi” which gives him continuous comforts. He also would
get to know what is beneath the crust of Mother Earth. Here, in
this world also, he would be able to fulfill whatever he wishes
in his mind. He would also get the knowledge of Parakaya
Pravesa (transporting his prana into another body). This yogi
can face the God of death, Yama. He would be able to change
the swara of anything. He would have the darshan of the
Siddhas. Whatever medicines are available above and below
the earth can be seen by him.

The benefits of the Knowledge and the Meditation of

AnaHatha Chakra
In the heart region, AnaHatha Chakra, the fourth Lotus is
situated. This contains twelve petals. It is red in colour. From
“Ka” to “Ttha” the twelve root letters shine on the petals very
brightly with Teja (lustre). This is called Hridaya Kamala (the
Lotus of the Heart) which is the residence of Atma Deva (the
soul). This place gives happiness to everyone.

Just as Swayambhu Linga is there in Mooladhara, here the most

illustrious Jyotiswaroopa Banalinga is situated. The moment

this Banalinga is brought into smarana (the memory), the fruits
of the seen, the knowledge of the unseen and all other matters
get understood. Pinaka is the Siddha Deva and Kakini Devi is the
Divine Shakti in this Chakra. God Eshwara himself is the
presiding deity here. The six angled hexagon is the shape of this
Chakra, blue is the colour and the Tatwa is of Vayu (air
element). The Beejakshara is “Yam” and the protecting god is
Prana Vayu (Breath).

The Yogi who meditates on the Hridaya Kamala (Lotus of the

Heart) entices women and angels towards him. They would be
anxious to have a relationship with him. He would have the
knowledge of the past, present and future. He can visualize and
listen to the happenings even at a distance. He would have the
capability to fly in the sky. Hence, he can win the Devas. The
yogi who daily meditates on the second Param Jyotirmaya
(most radiant) Banalinga situated in the Lotus of the Heart gets
siddhis of Khechari and Bhuchari. There is no doubt about this.
It is very difficult to describe the benefits of Gnana and Dhyana
of Hridaya Kamala. It is because Lord Eshwara himself stays
here and his brilliance and radiance cannot be explained. So,
even the Gods like Brahma also keep this as a secret.

The benefits of the Knowledge and the Meditation of

Vishuddhi Chakra
In the region of the throat the fifth Lotus Vishuddhi is situated.
It has 16 petals. It is in Dhumra Varna (Sky Colour). On each of

the petals, Beejaksharas (the secret letters) from “Aa” to “Aah”
keep shining. Chagalanda is the Siddha Deva and Shakini is the
Devi here. The presiding deity of this Chakra is Sada Shiva. This
is related to Jano Loka. Its Tatwa is the Sky element. This is in
Mandala Kara and has many colours. The Beejakshara is “Ham”.
The sadhak who daily does practice on Vishuddhi would be
called a Pandit (one who knows all the Shastras) and
Yogishwara (best among Yogis). The knowledge and the secrets
of the Vedas get to be known only when one does meditation
on this Chakra.

When a Yogishwara, who meditates on Throat Chakra with

concentrated mind, gets angry, then the three worlds would
tremble with the fear of his anger. There is no doubt about this.
A yogi whose mind is merged in this chakra would attain
Samadhi Sthiti and forget all the external things, and become
very peaceful with his inner self. If a yogi continuously merges
himself in Samadhi Sthiti as a result of meditating on Vishuddhi
Chakra, then the energy of his body does not get destroyed for
a thousand years. His body becomes strong like a diamond.
When he gets up from Samadhi Sthiti he would feel as if a
thousand years has just passed in one second.

The benefits of the Knowledge and the Meditation of Agna

This is the Sixth Chakra and is situated in between the
eyebrows. It has two petals. It is white in colour. “Ha” and

“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

Shastras about the Agna Chakra as a pilgrimage centre. Lord
Maheshwara always resides in the Agna Chakra. According to
the Yogis who are Trikala Darshis (those who can see past,
present and future), just above the Agna Chakra there are
Bindu Peetha, Nada Peetha and Shakti Peetha. These three
Peethas of the forehead region fulfill all the desires for the
sadhak. The Triveni Sangam/Prayag Theertha is situated here
only (Ida, Pingala and Sushumna together are Ganga, Yamuna
and Saraswati in Sangam Sthana). The power of meditation
done here cannot be described by anyone. Agna Chakra stores
up the matters discussed which already happened in the past,
the matters to be told which are going to happen in the future,
and the Knowledge of the Tatwas of material and spiritual

In the Spinal Cord there is Sushumna nadi and in that Six

Chakras are there. There is description of three glands in those
Chakras. In the navel region it is Brahma Granthi. In the heart
region, it is Vishnu Granthi and in between the eye brows it is
Rudra Granthi. These three Granthis are related to Trigunas and
are very difficult to cross over. However, to arouse the
Kundalini energy from Mooladhara to Brahmarandhra with the
Yoga Sadhana practiced through pranayama, dharana, dhyana
or samadhi sadhana, these three Granthis also get opened up
in an orderly way. Through Kumbhak Pranayama, mind and
prana should be held in Mooladhara and meditation should be
done on the Swayambhu Linga situated there. Then Brahma

Granthi gets opened up. In the same way, when the mind and
prana are held at Heart Lotus, Vishnu Granthi gets opened up.
When the mind and prana are merged with Agna Chakra in
between the eyebrows, the other illuminated Lingas are
meditated upon and the Rudra Granthi gets opened up. After
opening up these three Granthis the sadhak can easily reach
the Kundalini energy to the Sahasrara. His practice gets
fructified there and gets completed. This Sahasrara is the
Turiyasthana, Kailasa or Gurusthana. This is the Vishnudham
(the residence of Lord Vishnu). This is Param Dham (Highest
point), Ananda Dham or pinnacle of liberation. This is explained
in Shastras as Prakruti (Nature) and Purusha (Male), or Shiva
Shakti Sthana which is the highest called as Parama Vyoma.
This is the doorway for liberation and nirvana. When one
experiences this with his own body, he is Jeevan Mukta (one
who gets liberated while he is still alive).

The benefits of the Knowledge and the Meditation of

Sahasrara Chakra
Above the Agna Chakra, the seventh Lotus which is called as
Sahasrara is in Talumoola (Root of the Tongue). The end of the
Sushumna nadi stops at Brahmarandhra, which means it ends
at Sahasrara. Sushumna goes downward from Talumoola up to
Mooladhara or from Mooladhara it goes upward into
Talumoola. The important doorway of Sushumna at
Mooladhara would be closed by the sleeping state of Kundalini
energy but the Brahmarandhra would be opened. This

Sushumna is the one which gives shelter to all other nerves of
our body from Mooladhara. It stores the whole knowledge in
Beeja Roopa (seed form). The whole Brahmanda (macrocosm)
is within this. The passage of Sushumna from Mooladhara to
Sahasrara is known as Brahmapath (the path of Brahma) which
expresses the spiritual tatwa.

In Talumoola, the brilliant shining thousand petalled Lotus

exists. Just like a Kanda in Mooladhara, even in Talumoola, one
Yoni Mandala is situated towards west. In this Yoni Mandala
the second end of Sushumna is open. Kundalini Shakti is there
in Mooladhara which is the entry for Sushumna. The energy
which is in the sleeping state gets aroused through Pranayama.
This opens the six chakras and at the Brahmarandhra, in
Sahasrara Lotus, it merges with Lord Shiva. Then liberation is
obtained. So, with the blessings of Parameshwara, the
Sushumna nadi spreads in the spinal cord from Mooladhara up
to Talumoola. The entry area in Sushumna is called
Brahmarandhra. The subtle Vajra nadi is going through
Brahmarandhra. Much more subtle Chitra nadi (also called
Chitrini nadi) is there in the Vajra nadi. In Chitra nadi there are
six Lotuses which are beautiful and subtle. These Lotuses have
divine brilliance and they make the sadhak visualize the Brihat
Brahmanda (huge macrocosm). This means one has to imagine
Vajra nadi in the middle of Sushumna, Chitra nadi in the middle
of Vajra nadi, Brahmarandhra in the middle of the Chitrini and
six Lotuses in Brahmarandhra.

The Sahasrara Chakra which is above all the Chakras is also
called as Sahasradala Padma (the Lotus of Thousand Petals).
This has the capacity to bestow Jeevan Mukti (Liberation while
still alive). This is also called as Kailasa (abode of Lord Shiva).
Lord Shiva who bestows comforts, prosperity and liberation
resides here. This place is called as Satya Loka. Vedas
emphasized that the Yogis who reach here get out of the cycle
of births and deaths. Nakula who is the form of happiness is the
Siddha Deva here. Yakini who can grant all desires is the Siddha
Devi here. In this seventh Lotus, Parama Shiva (who is the God
of Gods) resides here with his divine form of light and lustre.
This place belongs to Guru Tatwa. This is filled completely with
the Nectar of the Divine. There is no greater Tatwa other than
the Guru Tatwa. Nothing can be described about and beyond
this. When the sadhak meditates on the Guru Tatwa which is in
the Sahasrara Chakra, Brahmarandhra and Sushumna, then just
by Smarana (remembrance) he obtains Brahma Gnana. Since
sins get destroyed, the Yogi is not going to be born again.

If any sadhak sustains himself with the energy of Mano Yoga in

the Brahmarandhra even for a moment, he would be redeemed
of all his sins and get liberated. If any Yogi’s mind merges into
the Lotus of Sahasrara, he would happily enjoy all the comforts
with the Siddhis of Anima and Garima. There is no doubt in this.
In Yoga Shastras, there is a special description of these seven
Chakras, and it is not only on these, but also with other names
like Mano Chakra and Buddhi Chakra. The details given in this

book are collected from a special book which is an authority on
the six Chakras and is called “Shiva Samhita”. There is another
book called “Shatchakra Niroopana” written by Paramahamsa
Yogi Maharaj Poornananda Giri Swamy. This is an ancient and
the best book related to the knowledge of the Chakras.

Sixteen Energy Centres

In Yoga Shastras, the Energy Centres are referred as Adhaara
Sthanas. It is because no energy works without support. These
energies take the form of electricity and that kinetic energy
does various jobs in the body. According to the need, these
energies naturally work in the body, mind and prana. However,
through Yoga Sadhana all the energies can be concentrated to
one point. Through Dharana, Dhyana (Meditation) and Samadhi
(State of Deep Meditation), one can get the benefit of Adhaara
Shaktis. This is called Samyamana. As per Yoga Shastras, the
sadhak has to first practice Dharana to get Samyamana Siddhi.
For Dharana, sixteen Adhaara Sthanas are given. Along with six
Chakras, Bindu, Kala, Pada, Nirodhaka, Arthendu, Nadaanta,
Unmani, Vishnu Vaktra, Dhruva Mandala and Shiva are the
subtle sixteen energy centres. There are very surprising and
comforting divine energies in these centres. It is very rare to
find a Yogi who has obtained the knowledge of these sixteen

These centres are the most subtle and great energy centres or
treasure houses to obtain ultimate Gnana in Samadhi Sthiti. In

the last stages of Yoga Sadhana, these energy centres are
useful to obtain Samadhi Sthiti and Atma Gnana (Knowing the
Self). According to the Yoga Shastras, the whole energy of these
sixteen centres is concentrated in Lord Shiva. The ultimate goal
of Yoga Sadhana is the return of Shakti into Lord Shiva. To
transform this into spiritual knowledge, it is necessary to take
the help of the Mind and the Kriyas of the Prana. Without
controlling the mind and prana, the sadhak cannot understand
the Tatwa Gnana of these sixteen Adhaara Chakras. To know
them, Yoga Siddhi, control over Prana and opening of Six
Chakras has to take place. To win over Prana, Yoga Kriyas have
to be done physically in the Adhaara Sthanas. Then only the
sadhak would experience them.

Among Adhaara Sthanas, there is “Bindu Sthana” in the

forehead area. Just above that, there is “Bodhini Shakti”. Above
that, there is “Nada Sthana”. This is in the shape of half moon.
Above that, there is bright “Maha Nada Sthana”. Above this,
there is “Kala Sthana”. For the Yogis, this is the most chosen
area. Above this is “Unmani Sthana”. The yogis who reach there
need not have to return back. Yoga Shastras mention that
Dharana is controlling of the Prana through Pranayama, holding
the mind, and moving the Prana into every energy centre. The
treasure house of energy of all the above said Adhaara Sthanas
and their spiritual knowledge has to be centrally located at one
place so that through Dharana Sthiti the sadhak gets the
benefit of Sadhana. Concentrating the mind at any one of these

Sthanas and firmly holding Chitta there is called Dharana.
Mooladhara is the Sthana (Place) which is the first place to
control the mind and the prana. Starting with Mooladhara,
through the other Chakras – Swadishtana, Manipoora,
AnaHatha, Vishuddhi and Agna – the mind and prana have to
cross through up to Bindu, Kalapada, Nirodhika, Arthendu,
Nada and Nadanta in order to stabilize. In the same way, the
mind and prana have to be merged in Lord Parama Shiva
through the Adhaara Sthanas of Unmani, Vishnu Vakra and
Dhruva Mandala. This is said to be Shatchakra Vedha. Because
of this, one gets Samadhi Sthiti and Tatwa Gnana.

In Yoga Shastras, these sixteen Adhaara Sthanas are described

with the differences of Karya and Karana. So, commenting
more on these matters is not needed. This knowledge can be
obtained only through the Guru and Samadhi Sthiti.

Along with the above mentioned knowledge of the subtle

sixteen energy centres, the differences and the benefits of the
practice of physical sixteen centres should also be known so
that the grouping of the energies can be done in the body.
Then Karya Siddhi (Fructification of the activity) becomes faster
through this knowledge. The toes, ankles, knees, thighs, anus,
genitals, navel, heart, neck, throat, root of the throat, root of
the tongue, nose, in between the eye brows, head, and above
the head are the sixteen places which are Marma Sthanas or
physical Adhaara energy centres. When the mind and prana are

stationed in these Sthanas one gets into Dharana Sthiti. It is
because in each of these centres, there is energy. In each place
there is different energy. Through Yoga Sadhana, the sadhak
can hold the breath and centre it in the place wherever he
likes. The Siddhi of this would be there physically in the body
and spiritually in the mind.

The Difference of Practice in Sixteen Adhaara Sthanas

The first Adhaara Sthana is the toes of the feet. Here the
energy is in the form of Tejas (Lustre). The sadhak has to aim
the Tejas through Trataka Kriya. He has to fix his vision on both
the toes of the feet. This can be done lying down in Shavasana.
Like a dead person lying down, fixing the mind on the toes of
the feet through Trataka Kriya is the first step of Adhaara
Sthana Yoga Tatwa. Next place is the ankles. One foot at the
anus and the second foot at the genitals make a Maha Mudra.
This practice has to be done in Maha Mudra which gives
tension to both the first Adhaara Sthana (the toes) as well as
the second Adhaara Sthana (the ankles).

The third Adhaara Sthana is the anus. By inhaling and exhaling

through the anus Apana Vayu has to be pulled in and left out.
This Kriya can be done only through Maha Bandha which is
inclusive of Moola Bandha. Because of this, the Prana Vayu
(Breath) gets stabilized. The sadhak can win over death also
through this. The fourth Adhaara Kriya is Vajrouli. In this Kriya
the genitals inhale and exhale many times. This Kriya happens

in various methods in the sadhaks who practice Maha Yoga
Sadhana. This Vajrouli is also called as Sahajouli and Amarouli.
Through controlled sex with a woman this Siddhi could
happens. Through this, the Sushumna path gets opened up.
Through Maha Bandha, with Moola Bandha when inhaling and
exhaling takes place through anus, the Vajrouli Mudra (i.e.
genitals inhaling and exhaling) is practiced daily. This makes
Mooladhara and Swadishtana path clearer. In the Vajra nadi
within Sushumna the mind, prana and Bindu keep moving.
Then the mind and prana merge in Sushumna. Bindu gets burnt
in its own place and becomes as Ojas (Strength).

In this method, the fourth Adhaara Sthana through the practice

of Vajrouli Kriya daily opens up and Mooladhara, Swadishtana
and Manipura glands undergo Granthi Bedhana (give way). The
Vedha (obstruction) in this Chakra happens because of holding
the breath. The sadhak gets the capability to hold his breath in
Mooladhara because of this. The sadhak can stop the discharge
of semen even when he participates in sex. The sadhak would
have the capacity of a youngster because of his continuous
practice. In Mooladhara and Swadishtana, he can hold his mind
and prana as he desires.

The fifth Adhaara Sthana is Jataradhara. This Kriya has to be

done in Maha Bandha Asana along with Moola Bandha and
through Udyana Bandha. So, the intelligent sadhaks have to
take the breath upwards in Sushumna through Maha Bandha,

Moola Bandha and Udyana Bandha. Through this Panchama
(Fifth) Adhaara Sthana, even death can be won over. Here, the
mind, prana and the intellect get tied down. Because of this,
certainly death can be overcome and there would be an
increase in the life span. The sadhak yogi thus wins over Lord
Yama Raj (God of death).

The sixth Adhaara Sthana is Nabhi Sthana (Navel region). When

the sadhak holds prana here “Nada” gets generated on its own.
Since the mind and prana get merged into Nada, liberation is
attained. The seventh Adhaara Sthana is Hridaya Sthana (Heart
region). As the breath is held here, the Lotus turns upwards.
The sadhak obtains spiritual wealth.

The eighth Adhaara Sthana is the throat. Jalandhara Bandha

(Yogic Kriya) which contracts the throat is of this Adhaara
Sthana. Through the fructification of this Bandha the breath
can be held firmly. The ninth Adhaara Sthana is Ghantika (Inner
Tongue). To get a hold on this, one has to practice Khechari
Mudra. Through this Mudra, the Amritpaan (tasting of nectar)
can be done. Because of drinking this nectar, the yogi can win
over death. This means the yogi who gets Khechari Siddhi can
live according to his will.

The tenth Adhaara Sthana is Talumoola (Root of the tongue).

From this point, when the tip of the tongue touches the
Ghantika, the nectar can be drunk. For Amritpaan, one has to
adopt Khechari Mudra necessarily. As one stretches out the

tongue, the Khechari Mudra can be fructified. In the normal
method, if the tongue is stretched it does reach Talumoola.
Chedhana (making a hole), Chalana (movement), Gharshana
(rubbing with force) and snatching are the four kriyas that are
needed to make the tongue to stretch and reach Talumoola.

Later, the thirteenth Adhaara Sthana is the tip of the nose.

Stabilizing the look on the Nasagra (tip of the nose) through
Trataka is essential Kriya for this Sthana. This stabilizes the
mind and the prana. Next to this is the fourteenth Adhaara
Sthana which is the upper portion of the nose. After
establishing the look through Trataka Kriya on the tip, later the
practice of looking at the beginning of the nose should be done
at least for three to six months. Then the worldly attachments
would disappear soon. The sluggishness of the body, mind and
prana would perish. The sadhak would see his Antaratma (inner
self). The fifteenth Adhaara Sthana is in between the eye
brows. The practice of Trataka should be perfected to make the
mind concentrate and to stabilize the eye balls without
movement. After stabilizing the mind and prana through
Shambhavi Mudra, the fifteenth Adhaara Sthana should be
looked up with the eye balls in an upward manner. Certainly
the sadhak would visualize divine and most comforting Atma
Jyothi which is the brilliant display of illuminating Inner Self.
The next is the sixteenth Adhaara Sthana, the eyes. The kriya
for this is Shambhavi Mudra along with Shanmukhi. With the
fingers of the hands, the nose, eyes and ears have to be closed.

Through Khumbak pranayama, the mind and prana have to be
held at Agna Chakra. This is called Shanmukhi or Yoni Mudra.
When the sadhak practices this Mudra, he would be able to
directly see things hidden in the crest of the earth through his
Atma Prakash (Illuminated power within). He would also obtain
Brahma Gnana. When the yogi practices on sixteen Adhaara
Chakras he becomes a Sarvagna (the one who knows
everything). There is no doubt about this.

Trilakshyas (Three Goals)

Through these three goals, the sadhak obtains the Sthiti, Siddhi
and the wealths of yoga like Absolute peace, Knowledge and
Liberation. In Mooladhara Sthana, Hridaya and especially in
between the eye brows, there are Swayambhu, Bana and other
Lingas. They are known as Trilakshyas. One has to meditate on
these three forms in respective Sthanas. The Swayambhu in
Mooladhara, Bana in Anahatha and others in Agna bestow all
desires when they are meditated as Trilakshyas.

In the period of practice, the sadhak must go to the Sthanas

wherever he has to go with his mind and stabilize within. As
long as the mind and prana do not coordinate, the Samadhi
Sthiti (where his mind and prana merge together according to
his choice) will not take place. Until then, as emphasized in the
Shastras, the sadhak has to specially hold his mind and prana in
those areas. This is because the job done by the mind and
prana in the body is very subtle. To regulate these activities

according to our choice, all these trials are being practiced.
Until we know the different Tatwas of the body and their
forms, we have to keep establishing those facts in our intellect
and within, as advised by Lord Maheshwara. With trials, one
has to shift mind and prana according to the Sthitis from one
area to another area. As mentioned earlier, Dharana has to be
practiced on the Lakshyas. However, among all the Lakshyas,
the Trilakshyas are very important.

These Lakshyas are of various types. They are Sthoola

(Physical), Sookshma (Subtle), Para (Divine), Adi (Beginning),
Madhya (Middle), Antya (End), Bahya (External), Antara
(Internal), Adho (Lower) and Oordhva (Higher). To give details
of all these differences is not easy. Even learning these things is
also difficult. It is impossible for anybody to obtain these
details. However, with intelligence and knowledge, whatever
has been mentioned, heard and followed through generations,
the hidden secrets of Yoga Shastras are obtained with the
Grace and Preaching of the Guru. They are made simpler and
easier to be followed. The sadhaks would understand through
this book how superb, incomprehensible, most comforting,
peaceful and wonderful the ways of the spiritual writing are.

These Tatwas have been told in different ways in Yoga Shastras.

Various examples are used. The sadhak who has a firm
conviction and very sharp intelligence only can understand this.
The sadhak who has unsteady mind and immaturity cannot

understand. The sadhaks have to follow these practices without
doubting and analyzing them. These practices which have been
advised by Lord Shiva are true and can be obtained through the
sadhaks eligibility. With the Grace of the Guru when these are
practiced daily with firmness these matters would be known
naturally. There is no doubt about this.

Lakshya Yoga – Adi, Madhya, Anta Lakshyas

In Yoga Shastras, the characteristics of Lakshya Yoga, the
practice of that Yoga and the benefits are given in detail.
Lakshya Yoga gives Parama Shanti (extreme peace) and can be
practiced easily. This is of five types – Oordhva Lakshya, Adho
Lakshya, Bahya Lakshya, Madhya Lakshya and Antar Lakshya.

The very easy and natural to practice methods of this Yoga

control the mind. Desires get fulfilled soon.

To fix the mind on the sky and concentrate it there is called

Oordhva Lakshya Yoga. Because of this, the Chitta gets
concentrated on Parameshwara. Fixing the mind twelve inches
above the nose area is called as Adho Lakshya Yoga which is the
second one.

The third Bahya Lakshya Yoga is fixing the mind on the tip of
the nose. The sadhak becomes long lived. The sadhak through
his Sadhana would know by himself about the hidden secrets of
this Yoga. The worried sadhaks with desires get Siddhi soon
through this Bahya Lakshya Yoga. All their desires would be

fulfilled. Leaving aside the business matters, perfectly
concentrating fully on the empty sky is known as Antar Lakshya
Yoga. Here the mind has to be without worldly matters and not
waver since this is the best Lakshya Yoga. In this method, the
mind has to be concentrated on emptiness while walking,
moving around, sitting, eating, drinking or doing any other
work. It is because either doing or getting it done is only
emptiness. God Eshwara is emptiness.

The Atma (Soul) inside our body is also shapeless and empty in
form. Only since the mind is attached to worldly matters,
though the Atma does not have body, it experiences happiness
and sadness and goes through the misery of births and deaths.
So the sadhak who ever understands his inner self, leaves
worldly matters aside and concentrates his mind on emptiness
would be redeemed of Papa Punya Phala (the fruits of sins and

In this way externally and internally when one aims at the

emptiness and meditates, it is known as Antar Lakshya Yoga.
When the sadhak meditates like this on empty sky, he would
not be sad even for a moment. He would become exactly like
God Shiva. Emptiness is Sat-Chit-Ananda and silent Brahman.
Empty sky is Brahman with noise. In this way, if one analyzes
even in Shoonya (Empty) Brahman, there are two types.

The fifth is Madhya Lakshya Yoga which bestows ultimate

Siddhi. One has to meditate on one’s own soul thinking that the

soul is like a burning flame or brightest sun shining like
electrical illumination or the coolest moon or most brilliant
bright flame or a Bindu with glorious colours of white, red,
yellow and bright blue in the empty sky of the mind which is in
the Sushumna of the spinal cord. The sadhak would get
redeemed of all types of sadness as he meditates upon Atma
(Soul) which has Divya Jyoti (Divine Light) in the Sushumna in
the form of fire, electricity, sun, moon and the Bindu along with
Nada, Bindu and Kala traits. The mind becomes clear since all
the Samskaras (past impressions) are washed off. The mind
obtains greatest happiness always.

Pancha Vyomas
Pancha Vyomas are within (Inner Self) the mind in the
Sushumna. The first one is the Akasha and above that the
second one is the Mahakasha. The third one above Mahakasha
is the Parakasha. The fourth one is the Tatwakasha and the fifth
one is the Suryakasha. Subtler than one another, there are five
akashas one upon the other.

The first one Akasha is formless and clear. The mind has to be
without Sankalpas (good or bad intentions), without supporting
feelings, and has to be fixed on Akasha so that it merges
effortlessly and gets Siddhi. This has to be continuously
practiced. The Parakasha is dark with thick clouds. Even in this,
one has to meditate without any desires. The Mahakasha
shines brightly with Jyoti form of fire. While meditating, the

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.


Chapter 15
The Five Methods that generate Siddhi
The siddhis are of different types and they get generated in
different ways. There are five main methods in the way the
siddhis get generated. They get generated by Birth, Medicines,
Mantras, Tapa and Yoga Samadhi.

We often listen to astonishing stories such as the following:

Somewhere there was one person who was Yoga Bhrashta (got
demoted in Yoga) but had the accumulated Punya and
Samskara, and the knowledge of his past lives. Even without
doing any sadhana or without having a Guru, he could see the
past, present and future very easily and tell clearly about them,
with an unusual capacity. He shows excellence in that. This
siddhi is called as Janmaja Siddhi (by Birth). This can be noticed
from his childhood.

Another person can cure incurable diseases with herbs and

mercury very quickly. He would naturally have the capacity to
cure everybody’s sickness with the help of divine medicine. This
siddhi is called Aushadhija Siddhi (through Medicine).

Many people, sadhaks, bachelors and sages take the route of

renouncing everything. They do Shakti Sanchayana (accumulate
energy) by practicing Upavasa (Fasting), Japa, Tapa and
constant remembrance. With their power of meditation, they
try to remove people’s sickness, agony and suffering. If these

sages are very happy, they bestow blessings like wealth,
children and prosperity. At the same time, if these sages are
unhappy for some reason or the other, they also curse people.
When they are cursed, people go through a lot of suffering and
their desires do not get fulfilled. This is called Tapas Siddhi.
These siddhis are obtained suddenly. In the same way, the
siddhis also disappear as soon as their power of Tapa or Punya
Phala (the fruit of the virtues/good deeds done) decreases.

The siddhis which are generated through Samadhi Sthiti are

much better than Janmaja, Aushadhija and Tapas Siddhis.
These siddhis always remain with the Yogi and do not
disappear. The siddhis of Mantra, Medicine and Tapa cannot
bestow deeper solace, remove sickness and provide escape
from the cycle of births and deaths. However, the Yogi who
obtained Samadhi Sthiti can do good for humanity since
Samadhi Sthiti is greatest. He comes out of the cycle of births
and deaths and pulls out others also.

The Two Types of Siddhis

There are two types of Siddhis. One is ordinary and the other is
special, with different names like Kalpita and Akalpita,

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

used as a medium in Vaideeka (Mantra), Tantra, Japa, Tapa and
Kriyas by Siddha Yogis. These are called as Kalpita Siddhis.
However, these siddhis which get generated through Mantra
and Rasa Sadhana (Medicine and medicinal combinations) do
not sustain for a long period of time. So, they are called as
Kalpita Siddhis. These are ordinary. These siddhis get generated
due to Kamya Karmas (chosen desires).

The second one is Akalpita Siddhis. They take place through

Nishkama Karma (state of no desire). They do not get
generated through Mantra, Tapa or Rasa (usage of Mercury as
medicine) etc. When the sadhak/yogi renounces worldly
desires and gets rid of Maya Bandhas (illusory attachments), he
would naturally merge into the Supreme. Then the Siddhis like
Anima and Garima are obtained on their own by the sadhak
yogi in Samadhi Sthiti. These Akalpita Siddhis are not obtained
by Sadhana (practice) of Japa, Tapa and Mantra. In the Samadhi
Sthiti, the sadhak obtains siddhis on his own merit with his
Atma Bala (strength of the self) through Nishkama Buddhi
(desirelessness) and Eshwara Pranidhana Yoga Sadhana (the
sadhana of yoga with blessings of Lord Eshwara). These siddhis
which are long lasting bestow powers to do all the desired
activities. They can be derived only through yoga practice for
many years and the power of yoga wealth, which are the
blessings of Eshwara Tatwa.

The Maha Siddhis like Anima, Mahima and Laghima (These are
siddhis related to Eshwaratwa of Lord Eshwara, and are
physical siddhis that are related to the body) cannot be
obtained without the practice of Yoga. The sadhaks who
practice Mahayoga get them in their Samadhi Sthiti. These
powers which come to the sadhak should just not be used
purposelessly, since these siddhis are the images of Lord Shiva’s
mighty treasure of energy. Through these Siddhis, the creation
is directed by Lord Brahma, Lord Vishnu and Lord Shiva. These
are not siddhis which can be used by human beings. If these are
used, the Paramapada (highest level) which has to be achieved
will not be obtained. To reach the Paramapada which belongs
to Paramatma (the Supreme Soul), one has to protect these
Siddhis. One should not be caught in greed and leave the path
of spirituality and the practice of yoga. Without proper
purpose, these siddhis should not be revealed to the public.
The best thing for the sadhak is to maintain the secrecy of
these siddhis. The yogi who acquires these siddhis would be a
Jeevan Mukta. He would wish great prosperity to the whole
creation and is truly a mirror image of Lord Shiva.

The yogi who does not misuse the powers he obtained would
have the capability to do every activity in this universe. He
would never misuse the Eshwara Tatwa. The Minister who is
the representative of the Prime Minister is not the Prime
Minister himself. However with the authority bestowed on him
by the Prime Minister he does the administration according to

the rules of the Prime Minister. If he wishes, he can do every
activity according to his free will but he would obey the Prime
Minister and rules the country in line with the Prime Minister’s
thinking. He does not do anything against the wish of the Prime
Minister. In the same way, though the yogi is not Lord Shiva,
with the Grace of Lord Shiva, he could obtain the great siddhis
equal to Lord Shiva (the Lord of the creation) and rules the
whole universe according to the Lord’s wishes. A yogi never
does any activity which is against the law of nature and the
rules laid down by Lord Shiva.

The Siddhis are obtained naturally in the path of Yoga

A passenger who takes a flight can see all the roads, cities and
mountains clearly from the sky. In the same way, the sadhak
who wants to reach God passes via Pancha Vyomas in
Sushumna. While he goes through the path he would face
divinely inflicted feelings of greed which are generated by the
darshan of different theerthas, rivers, gardens, mountains,
oceans, sages, saints, siddha chaarinas (those who roam freely),
yakshas, gandharvas, kinneras (celestial singers and dancers),
pannagas (snake angels or naga kanyas), vidhya dharas and
apsaras who are siddha deities.

The groups of devatas respect the sadhak, praise and seduce

him saying “O Sadhak! You are very great. Despite taking a
human birth, you have excelled us and are reaching
Mokshadham (Place of Liberation) which is the highest aim.

Human race through practice can attain the most peaceful,
comforting, happiest liberation whereas we do not have that.
So we all are respecting you. If you want you can stay here and
enjoy divine comforts.” However the intelligent sadhak
proceeds further with his power of practice and he can visualize
the Atma Prakash (shine of his own self which is brilliantly
brighter than Sun, Moon, Fire and Flash of Electricity). At the
same time the siddhis of Anima and Garima come to the sadhak
very enthusiastically to distract him. In the path of spirituality
with the practices of different methods of Japa, Tapa, Gnana,
Dhyana, Bhakti and Yoga, many siddhis are obtained. All the
sadhaks experience this. Whatever is in the way has to be
crossed. In the path of yoga there is no benefit or loss because
of these siddhis. It depends on the sadhak whether to have
interest in them or not.

Introduction of Siddha Yogis through Siddhis

The mahasiddhis recognize the capability of the Siddha Yogis.
Just as the goldsmith recognizes the gold and the gilt of the
precious metal by using the Parasmani stone, the Siddha Yogis
and Jeevan Muktas could be recognized through these amazing
siddhis. The yogis never exhibit their powers generally to the
public. However, their super natural powers often come into
light. Though the billionaire hides his wealth and behaves like
an ordinary person, an intelligent person understands him
through his noble acts. In the same way, though the Siddha
Yogi hides his reality, the people who are capable of

understanding can understand him. Siddhis are the instruments
that are recognized by the Siddha Yogis. A sadhak who does not
have siddhis, no matter how great he is in Tapa, Japa, Gnana
and Yoga, is still considered as a Baddha Jeevi (attached to the
material world). This is because Siddhis are the signs of a
sadhak’s state of knowledge and Jeevan Mukti. If the yogi does
not have knowledge with capability, how can he give it to
others? It is a waste to ask a treasure from a poor man and
seek Paramartha (meaning of life) from an ignorant and
materially stuck person who does not have any siddhis.

Siddha Purusha is Jeevan Mukta

To possess these siddhis is known as a state of Yoga Siddhi and
Jeevan Mukta Sthiti. Through siddhis, the sadhaks get
introduced to Siddha Purushas who have attained Gnana,
Dhyana, Japa, Yoga and Jeevan Mukti. A section of people have
an opinion that siddhis are not needed. In their opinion, if the
sadhak practices Japa, Tapa, Pooja, Bhakti and Seva, and leads a
righteous path with Brahma Gnana, he would get liberated
after death, whether he has siddhis or not. However, those not
following the true path, when they do not get any results of
their practice but think that they are Brahma Gnanis and
Jeevan Muktas would not get liberated after death. They are
same like animals, birds and insects. After their physical body
perishes, it is not called as liberation. That is called only as
death. This sort of death does not grant Mukti (Liberation).
They would be reborn. Those who can control death will get

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

Eshwara Tatwa Siddhi is obtained through Siddhis

After the practice of yoga fructifies in the yogi, he attains the
treasure of Parama Gnana (supreme knowledge). He attains the
Maha Siddhis of Anima and Garima which are Eshwara Tatwa
Siddhis. Such Yogi wins over nature. Just for fun he can create
thousands of bodies with the energy of yoga. He can move
around on this earth and in the Brahmanda as he desires. This
Yogeshwara (who is equal to Lord Eshwara) who has capability,

energy and control of nature may or may not create many
different physical bodies other than him. There is no duty or
reason for him to perform. Exhibiting his Satya Sankalpa (true
intentions) through his body he can enjoy the divine comforts
of Swarga Loka. Now and then, he can do penance with
different bodies in Kailash, Sumeru, Himalayas, Mandarachala,
Malayachala mountains and other holy places. Later he can
merge those bodies into himself.

The sadhak with his great Tapa and practice of Yoga first
becomes a Yogi and later Eshwara. Then he gets authority over
nature. When the sadhak achieves this type of Eshwara Tatwa,
he has the capacity to create and dissolve the world. He gets
the capacity to perform the tasks done by Lord Eshwara. In
Samadhi Sthiti, with Eshwara Sakshatkara (the appearance of
Eshwara) he obtains all the divine qualities of Lord Eshwara. So
he becomes equal to Lord Eshwara. Whoever did Tapa with
ultimate Sadhana, when Eshwara Sakshatkara is obtained in
Samadhi Sthiti, those yogis obtain qualities of Eshwara like
Gnana, Vairagya, Trikala Darshana, Anima Siddhis meaning
authority over nature. Through this authority, he becomes
capable to reduce the animosities present within the creation.
This type of Yogi is like Eshwara who is capable of Anugraha
(bestowing) and Nigraha (sustaining) the universal activities.

The opinion of Guru Dattatreya who himself is the Shiva

Swarupa (image of Lord Shiva) on Samadhi is “The greatest

treasure of Eshwarapada (status of Eshwara) which is
Siddhaphala (fructification of Siddhi) is only possible through
yoga and gnana”. Through holding of the prana in yoga
sadhana, the Samadhi Sthiti is obtained. Through pranayama
and with Kripa Siddhi (the grace of Lord Shiva), the sadhak
succeeds in holding mind and prana. He obtains the treasure of
yoga and only then becomes Jeevan Mukta. In Samadhi Sthiti,
Jeevatma and Paramatma get merged. Only after that Samya
Sthiti (Equanimity or Samyama) dawns. Through this Jeeva
loses his meanness and the Self takes the very auspicious Shiva
Rupa (image of Shiva) and becomes Sarvagna (knows
everything) to become the most knowledgeable Shiva himself.

After attaining Samadhi Sthiti, whenever the yogi wishes to

leave his body, he could merge into the Para Brahman. His
attachments and Karmas of good and bad vanish. His physical
body merges with the five elements. No part of his body
remains on the earth. A yogi could take birth and death
according to his own wish. However, if a yogi does not intend
to merge his body with the five elements and wants Videha
Mukti without dissolving into Brahman, with his state of Jeevan
Mukti, with the power of Anima and Garima Siddhis, he can go
around all the lokas of the Brahmanda as he wishes.

This type of yogi takes different bodies in a moment, according

to his sankalpa. He can go to heaven as a Deva (God) and
another time he can become a Yaksha and roam around in the

sky or in human form he can move around the earth as he likes.
If he likes he can take the body of an animal, bird, insect, tiger,
lion, elephant or different forms other than his own human or a
form of the Gods. In this way when a Maha Siddha can do
everything with his capacity, he can behave like Lord Shiva. He
also can be always Nirlipta (calm and composed) with no
particular interest like Lord Shiva.

The methods to obtain Siddhi

Those yogis who win over the mind and prana, who are
stabilized in Dharana, Dhyana and Samadhi Sthiti and are
extremely devoted alone can obtain these Siddhis. The details
of different types of Siddhis and how they can be obtained is
explained below.

There are many Siddhis which are mentioned by Shiva

Bhagavan. Among them 18 Siddhis are the important ones.
Anima, Laghima, Mahima, Prapti, Prakamya, Eshitwa, Vashitwa
and Kamavasaditwa Siddhi are the eight main great Siddhis.
These are obtained by the yogis who are extremely devoted to
Bhagavan. There are ten other Siddhis. These are obtained
through Dharana when the yogis are in the most Sattvic Sthiti.

With the help of Anima Siddhi the yogi can become very subtle
from subtle. Through Laghima Siddhi he can become as light as
air and move around with high speed. He gets the capacity to
do his activities faster. With Mahima Siddhi, he becomes a
Mahatma (Great Soul) and respected by others. With Prapti

Siddhi, he obtains the power to get Aprapya Vastu (the most
difficult things) achieved. With Prakamya Siddhi, the all
pervading quality is obtained. With Eshitwa Siddhi, he gets the
power equal to Lord Eshwara. With Vashitwa Siddhi the yogi
gets the capacity to control all living beings. He behaves
according to his wishes and likes.

This Vashitwa Siddhi is the seventh Siddhi. Having a capacity to

go to any place around the universe according to one’s own
wish is known as Kamavasaditwa Siddhi which is the eighth
siddhi. The energy of yoga in the yogis is the reason for
obtaining these siddhis. The Ashta Vidha Maha Siddhis
(treasure of eight great siddhis) is known as Eshwaratwa. The
energy of yoga is the reason for Yoga Siddhi.

Anima, Mahima and Laghima are Shareeraka Sidhhis (physical

siddhis). The fourth one Prapti is a Indriya Siddhi (sensory
siddhi). Prakamya siddhi is knowing at will those things which
were listened or seen. Eshatwa siddhi, the sixth one, is for
igniting his energy into others. Not getting influenced by the
trigunas, which means enjoying all the comforts (but not
indulging) is the seventh siddhi called Vasitwa. Fulfilling all the
desires is called Kamavasaditwa Siddhi. These Ashta Maha
Siddhis are obtained by the sadhak after he gets Eshwaratwa.

Dharana, Dhyana, Samadhi Sthiti and Samyama Sthiti develop

through sustained Sattva Guna. Through these Sthitis, the ten
types of siddhis are obtained. The first siddhi is Urmitwa

meaning not having hunger, thirst, passion, sadness, birth and
death. This state is winning over the nature of the physical
body. The second one is Manojava Siddhi. This means travelling
with the speed of the mind. The third siddhi is Doorasravanam
(Distance Listening). The fourth siddhi is Dooradarshanam
(visualizing from a distance). The fifth is Kamroopa Siddhi. This
is taking any desired form. The sixth is Parakaya Pravesha. This
means entering into another body. The seventh is Swachanda
Mriti meaning dying at the desired time and having energy to
play with Devatas (angels). The eighth siddhi is Sankalpa Phala
Siddhi. This means getting the desires fulfilled as soon as the
sankalpa is taken. The ninth is Apratihatha Agna Siddhi. This
means that in the Brahmanda, the command of the Yogi has to
be followed. The tenth siddhi is Anavarodhagati Siddhi. This
means going to places without any obstruction. These are
called Dasa Vidha Siddhis (ten types of siddhis). There are five
other siddhis which are not included in the above mentioned
Ashta Dasa (eighteen) Maha Siddhis. Trikalagnata Siddhi which
reveals the knowledge of the past, present and future is the
first of these five siddhis. Nirdwandata Siddhi which is not
succumbing to cold and hot, happiness and unhappiness, and
love and hate etc. is the second one. Parachitta Abhignata
which means knowing the thoughts in another’s mind is the
third siddhi. The other two siddhis are controlling, sustaining
and holding the fire, sun, water and other energies, and not

succumbing or getting defeated by anyone. These five siddhis
can be obtained by Dharana method which is mentioned here.

The yogi who concentrates his mind and does Dharana on the
subtle elements like sound, touch, form etc., obtains Anima
Siddhi. When the yogi concentrates his mind on the physical
five elements (earth, sky, light, water and air) and subtle five
elements (sound, touch, form, taste and smell) through
Dharana, Dhyana, Samadhi and Samyama, he obtains Mahima

In the Sthoola Pancha Bhootas (physical five elements)

Paramatma’s (Supreme soul) presence in the Paramanu (atom)
is fixed in the mind of the Yogi. He then obtains Laghima Siddhi.
Due to this siddhi, the yogi gets very subtle sthiti. The sattvic
form of Paramatma is fixed in the mind firmly. Then, the yogi
gets the capacity to control his senses. His senses obtain
divinity. This is known as Prapti Maha Siddhi.

The yogi who fixes his mind on the form of Sutratma (the
thread of life anchored in the heart) Brahman, obtains Avyakta
Brahman Lord Narayana’s greatest Prakamya Siddhi. Lord
Vishnu, the Lord of time is the commander of the Maya of
trigunas. The yogi through great control has fixed his Chitta on
Lord Narayana and obtains Eshitwa Siddhi. As he obtains this
siddhi, the yogi gets command over all the living beings and the
bodies of every life. With Ahetuka Karuna (unconditional
compassion) when the yogi fixes his mind on Lord Narayana

and does Sadhana like God without the feeling of doership, he
obtains Vashitwa Siddhi. In this manner, as the yogi fixes
himself in Dharana, Dhyana and Samadhi with Samyamana
(calmness) on Sat-Chit-Anand Brahman (God) he would obtain
Prakamya Siddhi. With this, all the desires totally get fulfilled.
Desires could be totally removed. The yogi, who fixes his mind
on the pure, righteous and glowing complete/full form of
Bhagavan, gets redeemed of birth, death, hunger, thirst,
sorrow, passion, physical beauty or other bodily attachments
and gets pure.

The yogi who fixes his mind firmly on Paramatma, in the form
of prana which is in the Sushumna Nala (pipe) in the subtle
inner sky and listens to the anahat nada, gets the siddhi of
Doorasravana. By fixing the mind in the Antar Akasha (inner
sky) he can listen and understand the various languages of the
beings. The eyes are connected to Sun God and the form of the
eyes of Sun God have a relationship with the world of cows. At
the doorway of the Sushumna and Brahma Nadi, the merged
relationship is visualized as the form of Surya by the Siddha
Yogi through Dharana. Such yogi gets the capability of
Dooradarshana and with this power he can see every subtle
thing in the universe with his divine vision.

When the yogi stabilizes body and holds prana (breath) in the
Hridaya Kamala (heart region) in Sushumna Nadi, he obtains
“Manojaya” Siddhi. With the help of this siddhi wherever his

mind reaches, the yogi’s body also reaches there. The yogi who
can do Samyamana (stabilizes) on the different forms of
Bhagavan with his Yoga Sadhana can also take any form of his
choice. When the yogi wants to do Parakaya Pravesha, he
brings his mind and prana into the agna chakra from the path
of Sushumna, through Samyamana Shakti and enters the
second body holding firmly on to his soul, bringing out his
subtle body with prana like a bee. When the yogi through
Moola Bandha wants to leave his physical body, he takes Maha
Bandha, and he brings his mind and prana in Sushumna nadi
westwards from Mooladhara to Brahmarandhra. He leaves out
the five physical elements and merges in the Brahman. The
meaning is that he breaks out through Sahasrara and merges
into Para Brahman. When the yogi wants to play in the
wonderlands of angels, he does sadhana with pure Sattvic
feelings. Then the women folk of devatas come down with an
aeroplane, as a mark of respect.

The yogi mahatma (greatest yogi) who fixes his mind firmly on
the true image of Bhagavan and always meditates on Him
would fructify all his sankalpas at once through his Sthira
Buddhi (Firm Intellect).

Whichever yogi obtains Eshwara Tatwa (the treasure of Lord

Eshwara) with his power of Tapa, his command is treated as the
command of Eshwara and no one in this universe can set it
aside. The yogi who with his yoga shakti (energy of practice)

submits to Shuddha Tatwa and obtains Dharana, Dhyana and
Samadhi, such devoted yogi becomes certainly Trikaladarshi
(sees past, present and future) with his natural sharpness of
intellect. With that power he gets the knowledge of birth and
death, and also past, present and future. The yogi whose yoga
siddhi is fructified with practice, is blessed by Bhagavan
through body, senses, mind and prana, and obtains divinity. His
body would not perish through physical elements like fire.
There is no doubt that the sages who always propitiate
Bhagavan through Yoga Sadhana would be blessed with the
entire lot of Siddhis like Dharana, Dhyana, Samadhi and

These siddhis are meant to be obstacles and stoppages for the

yogi to whom the mind is firmly fixed on Bhagavan through the
best of best practices like Yoga Sadhana. All the Kalpita Siddhis
mentioned here automatically and naturally are obtained by
the sadhak. However, the final aim of divine knowledge is to
get liberated. These siddhis are only signals of obtaining
Brahma Gnana. If the yogi shows interest in these siddhis, they
would cause pain to him. This is the reason that siddhis are
mentioned as obstacles.


Chapter 16
Ashtanga Yoga
This yoga has been praised by Lord Eshwara. By practising this
Ashtanga yoga sickness, sadness, helplessness and unhappiness
get destroyed and great joy is obtained. This yoga redeems one
from the cycle of births and deaths and grants liberation. There
are eight parts in this yoga namely yama, niyama, asana,
pranayama, pratyahara, dharana, dhyana and samadhi. This
destroys the Tritaapas (three miseries) known as Adhi Bhoutik,
Adhi Daivik and Adhyatmik.

Ten types of Yama

Ahimsa, Satya, Asteya, Brahmacharya, Daya, Arjava, Kshama,
Dhruti, Mitahara and Soucha are the ten types of yama.

A. Ahimsa: According to the great sages, not inflicting

sadness on any living being by word, mind or deed and
not killing under any circumstances is said to be Ahimsa.
Just like human beings, the other living beings also have
love for their bodies. According to their karma, they
submit to the law of Lord Eshwara and live. Not allowing
them to go through their Karma is obstructing the law
of Lord Eshwara.
B. Satya: In this world, all the things that we see and do
not see are within Lord Eshwara. So whatever we obtain
comes to us through Satya only. Paramatma who is the
form of Satya can be obtained by the yogi who follows

Satya, speaks Satya which is good to all and attends to
the welfare of everyone. This is because within
themselves the yogis who are sinless visualize the
personified Satya as Atma which shines very brilliantly.
That Atma Darshan (visualizing of the soul) is possible
only through the Tapa done with Brahmacharya
(continence) and real knowledge. With word, deed and
mind, when we do not act fake under any
circumstances, that is said to be Satya. There is no Tapa
better than Satya. So Satya has to be followed.
C. Asteya (Non-stealing): Stealing and snatching of other’s
things, money with force and robbery are unlawful acts.
Right from a strand of grass to gold, silver, diamonds,
pearls, jewelry, whichever it is, if they do not belong to
us and we think of possessing other’s belongings by
word, mind and deed in an unjustified way, it is not
good. Gnanis have mentioned that giving up such acts of
robbery is Asteya.
D. Brahmacharya (Continence): In this practice of
Brahmacharya, there are two types. One is Naistika, and
the second is Upakurvana. It was customary with sages
and saints in ancient days that after education when the
Brahmachari (bachelor) turns into a householder he was
referred to as Upakurvana. Those who do not become
householders all through their life were referred to as
Naistika Brahmacharis. Brahmacharya would continue

until the end of their life. The saints and sages used to
give up eight types of sexual acts with mind, word and
deed till the end of their life. This is called
Brahmacharya. The eight types of sexual acts are
remembering and meditating on a woman’s form with
romantic view, praising a woman, looking at her with
provocation, having romantic conversations with the
ladies, wanting to meet a woman alone and having sex.
Those who are above these qualities are known as
Brahmacharis. Under any circumstances, the sages, the
saints and the Brahmacharis not having any association
with women is known as Brahmacharya. The
householder having sexual relationship with his wife for
the sake of offspring is mentioned as Brahmacharya.
E. Daya and Arjava: Compassion towards the downtrodden
and having the same feeling towards all other beings
with word, deed and mind, and loving everyone is
known as Daya. Having gentle feelings not only towards
his own children, kith and kin, but also towards his
enemies is known as Arjava. Having equal mindedness
and behaving with equanimity in Pravrutti (overcoming
obstacles in this material world) and Nivrutti (crossing
into the spiritual world skillfully) is called Arjava.
F. Kshama: Though the yogi is very strong, he would not
punish but forgive others who cause harm. When he has
patience in the dualities of the world like respect and

rejection, reward and shame, like and dislike, it is called
Kshama. This means that even if the enemy causes
hardships, not feeling hurt in his mind, word and deed is
known as Kshama.
G. Dhairya: According to the Vedas, without knowledge
there is neither peace nor liberation in this world. This
dictate of the Vedas should be followed and not set
aside by the sadhak even if he has to face thousands of
dangers or difficulties. This is known as Dhairya
(courage). When one loses money or a family member
or when he gains back riches, if he remains in
equanimity in his mind, then that can be termed as
H. Mitahara (Control over food): If food is not taken in a
regulated way, though the sadhak does Yoga Sadhana,
he may be a victim of sickness and would not get Siddhi.
So it is very essential for sadhaks to have regulated food
habits. If the sadhak does not follow Brahmacharya and
food regulations, he would not get Yoga Siddhi even
though he possesses Gnana and does Dhyana, Yoga,
Japa and Tapa. Therefore, all the Yoga Shastras and
Vedic Shastras which reveal prosperous ways and
means mention that sadhaks have to take a lot of care
in food habits and sexual life.

Some people have the opinion that if one consumes less

food, the body becomes thin and useless. This is a myth.

Those people who consume a lot of food would not live
their life span. It is true that the people who eat less
food are fewer in number than those who die of
overeating. Ignorant people think that all comforts are
only in food and sex. However, the truth is the reverse
that these two things cause terrible troubles in life.

People can enjoy everything in this world. However,

there is a limit for every enjoyment. If done within
limits, enjoyments bring strength to the body, mind and
prana, and gives energy to the senses. Through them,
energy, strength, meaningfulness and ultimate siddhi
can be obtained. Man has four types of Purusharthas.
However, man does not know what type of food to be
consumed for the physical body. He does not follow the
rules and regulations.

Their body, mind, prana and senses would have lost

control after continuously enjoying those comforts.
They would not experience the real happiness of the
said enjoyment. The person who has the sickness of
indigestion cannot enjoy good food. The person who
has excessive sexual contacts gets weaker because of
the same thing. Just like these, excessive comforts
cannot be enjoyed. Those comforts start taking over the
person, become addictive and cause damage. Leaving
the Paramartha aside, these people would become

incapable of even a normal life. So, those who want
development should necessarily have regularized food
intake and go through Brahmacharya.

Many people are of the opinion that if one eats less,

one would die soon. When one eats more and the
physical body grows, the subtle body becomes weaker.
The wrestlers cannot do Dhyana and Dharana. If one
grows his physical body unnaturally without practicing
Yoga, his subtle body becomes weak. His intellect also
becomes weak. So the mind cannot be sensitive and
grasp things. Instead of concentrating his mind, the one
who eats more gets sleep. With growing Tamo Guna his
mind loses sensitivity. When one takes regulated diet,
his subtle body is strong though his body seems weak.
So he can concentrate his mind according to his choice.

With less food the nerves of the physical body get

cleansed. With that the Rajo and Tamo gunas decrease
or perish and Sattva Guna increases. Enthusiasm in the
mind and energy in the body will be felt. Kapha, Vata
and Pittha Doshas would be in equal state since bone
marrow and fat content are in proportionate amount in
the body. As a result of this, the digestive organs,
kidneys, urine bladder and associated activities of
organs get regulated and promote long life. The life
span, the intellect and the sharpness also increase. They

need not have to visit doctors. Whatever small amount
of food they consume, it gets properly digested, turns
into nectar and gives stamina to the body and mind.

The food has to be clean, good and light with juicy

things like milk and curd. While eating, half of the
stomach should only be filled. Half of the stomach
should be with food, one fourth should be for water,
and the remaining one fourth should be for air
circulation. Only this is known as Mitahara (regulated
meal). The sages and saints who are always in the
devotional service of Lord Eshwara should have eight
Kabalas (gulps) of food. The Vanaprastas (old aged
people who live a retired life in secluded places) and the
people who do Tapa should have 16 gulps of food. The
householder can have 32 gulps of food. The students
and the Brahmacharis can eat according to their choice.
This sort of limited meal is called regulated meal. If they
do not follow this pattern, atleast they should take less
food than what they are consuming now.

I. Shoucha (Cleanliness): This is of two types – Inner and

Outer. With mud and water, if the body is cleansed, it is
outer cleanliness. Inner cleanliness is having Spiritual
Knowledge, doing righteous acts, having no dualities of
love and hate, and trying to be pure in the heart.

Ten Angas (Parts) in Niyama
According to the sages and saints who had a deep knowledge
of Yoga Shastras, there are ten wings of Niyama. They are Tapa,
Santosha, Dana, Havan, Vishwasa (Firm Belief) in Shastras,
Eshwara Poojana, Shastra Vakya Sravana (Listening to the Vedic
Texts), Lajja (Shyness), Japa and Buddhimatatwa (Using the
Intellect the right way).

A. Tapa: In the Shastras, Tapa is of different types through

physical body, word and mind. The Bhagavad Gita
mentions that according to their merit, one can follow
Krucha, Chandrayana or Prajapatya methods and do
penance. Without desires dedicating the mind to Lord
Eshwara, if these practices are done, then the mind,
prana and body would get cleansed faster. So the saints
and sages have declared that disciplining the body
through fasting, Japa, Tapa and Vrata is penance. With
penance, human beings become Gods. In the beginning
of creation even Gods did Tapa and obtained the
benefit of Eshwaratwa. Lord Brahma, Lord Vishnu and
Lord MahEshwara obtained Eshwaratwa only through

The command of an Ajeya (one who wins over

everyone) cannot be set aside. This is possible only
through Tapa. No one can disobey Tapa. In the universe,
the only method for liberation is Tapa. Without Tapa,

nobody can achieve life’s supreme goal in this world.
Gnana, Dhyana and Bhakti Yoga does not fructify
without Tapa. Tapa alone helps to win the whole
universe. There is no activity or work that cannot be
achieved by Tapa. In Yoga Shastras, there is no greater
tapa than that of pranayama. So Yoga Sadhana is said to
be the greatest tapa.

B. Santosha (Happiness) or Astikya (Having Faith in God):

According to the Prarabdha Karma, we should be happy
and satisfied with whatever experiences we go through
daily. The one who does not plan for great comforts up
to Brahmaloka, whose mind does not oppose to worldly
things and who ever is happy without indulging into
things is the happy one. In every situation, always
having a peaceful mind is happiness. Having a firm belief
in the Vedas, Upanishads, Smriti and Darshana Shastras
about the dictates of righteousness and wrong doings is
known as Astikya. Having firm faith on Lord Eshwara
who has all the powers is known as Astikya.
C. Dana (Charity/Donation): Whatever big or small
amounts earned in the right way and is given away to
suitable persons is called Dana. This is the prime duty of
everybody. Dana is giving food, clothing, money or
grains and helping whoever is in a lesser position than
us. Not giving importance to country, time, suitability
clauses, if one donates without any desire with a pure

mind, then that dana gives most auspicious results.
Those rich people who cannot do tapa mentally or
physically take dana as the only route to redeem
themselves from sins. Those people who are tied down
with maya get redeemed of sin as they do dana. The
one who receives dana also receives sins from the
donor, as he is in the worst condition. The one who
gives dana donates sins also along with dana and gets
sanctified. The unlucky receivers of dana accept dana
and get monetary benefit through that.

Shastras have praised the glory of Dana. Without

expecting any return when charity is done, it takes the
donor to higher levels. Generally the word is used when
it is a help done to others. In Seva, without expecting
any return the benefit is given to others.

The duty done towards the cows, children, aged people,

the saints, those from devout families, parents and
Gurus (teachers) is mentioned as Seva. This is because
even here one does not expect any return for the Seva
done. However, to serve them is our duty. The blessing
of these people brings prosperity to us.

D. Eshwara Poojan and Siddhantha Shravana (Listening and

reading of Vedic Texts): With mind, word and deed,
praising, doing pooja, remembering and having
unshaken devotion on Lord Eshwara is known as

Eshwara Poojan. With pleasant mindset and devotion,
praying to Sri Maha Vishnu, Maheshwara, Shakti and
other deities of choice, and serving parents and
teachers with respect is said to be Eshwara Poojan.
Reading and reciting Vedas, Satarudhra, Gayatri and
Pranava Mantra gives human beings Sattva Guna. With
that Gnana can be obtained. This is called Swadhyaya.
Vedas, Upanishads, Darshan Shastras, Vedanta books
and Dharma Shastras are read and listened. This is
called Siddhantha Shravana.
E. Lajja and Buddhimatatwa: In the worldly matters,
certain acts/issues are mentioned as bad deeds. If one is
shy to perform them, that is known as Lajja. To remain
naked, to joke without a purpose, to heckle at old
people and not to respect them, to make fun of others
are the issues that are prohibited in the world by the
Vedas. If some one does such acts, it is known as acts of
Lajja. Doing any work after a lot of thought, doing the
Vihita Karmas (regular duties), not performing the
Nishiddha Karmas (prohibited duties), and having faith
in the duties which definitely have to be done is called
F. Japa: According to the Shastras, reciting and
remembering the mantra which is given by the Guru in a
regulated manner is known as Japa. This japa is
essential in all the types of Upasana (praying). This

means japa has to be done very methodically. Japa is of
three types – Vachika, Upanshu and Manasa. The
Vachika Japa is constantly remembering and meditating
through Kalpasutra, Veda, Vedanta Darshana, Dharma
Shastras and epics (These are spiritual sacred texts like
Ramayana and Mahabharata which are often read).
Moving one’s own tongue and lips and not listening to
any other sounds is known as Upanshu Japa. This is said
to be a thousand times better than Vachika Japa.
Without moving the tongue and lips, when the mantra
is uttered within the mind, it is called Manasa pooja.
Manasa Japa is a thousand times better than Upanshu
G. Havan: In Yoga Sadhana, external instruments are not
needed. The yogis offer Samskaras through Sadhana to
the Brahmagni of the Yagna. The worldly matters are
put into the Havan. Through this the fire of knowledge
lights up. The ghee of “Prana” is the offering given by
the sadhak to that fire. Through pranayama the sadhak
himself becomes Swaha (the offering) into the Yogagni
(fire of yoga). Those who cannot perform the yagnas
mentioned in the Yoga Shastras have to perform the
yagnas mentioned in the Dharma Shastras daily. These
are known as the Panchagni Yagnas which need to be
performed physically. The Shastras have mentioned that
the householder who does not perform Pancha Yagnas

connected to ancestors and Gods and eats food is
supposed to have eaten sins. So according to the
dictates of the Shastras, the sadhaks have to perform
the pancha yagnas specified for the householder and
then take food.

In Yoga Darshana, the glory of Yama and Niyama is very well

described. The result of the sadhana of each part is given as
visual commentary. By following them, the body, mind and
prana obtain unusual and wonderful energy. The six other
Angas (parts) like asana, pranayama, pratyahara, dharana,
dhyana and Samadhi sthiti which are obtained through sadhana
come naturally to the sadhak. So the sadhaks who do not
follow yama and niyama regularly do not obtain Samadhi sthiti
(fructification of yoga). This is very clearly mentioned in the

The third part of yoga is Asanas. There are a variety of asanas
just as many as living beings. There are many living beings. So
asanas are also many in number. We cannot even imagine
them. This is known only to Parameshwara. Every living being
takes up a suitable asana, sits, lies down, sleeps and takes rest
in that. So we can assume that each person’s sitting posture is
his asana.

Living beings sit in Asana and give rest to their body, mind and
prana. After a person runs here and there for his livelihood, he

becomes tired and sits or sleeps in an asana. He gets comfort in
that posture. That posture which gives him comfort is said to be
asana. Eighty four lakhs of asanas are mentioned by Shiva
Paramatma. Sixteen thousand among these eighty four lakh
asanas have a special mention. These can reduce sickness. After
Kundalini energy gets activated, each sadhak would gain a grip
of certain asanas naturally which are needed particularly for
him. To give the details of all these asanas is not at all possible
and above the human intellect for any person.

With the grace of Parameshwara, for the welfare of humanity

from eighty four lakh of asanas, sixteen thousand have been
chosen as most important. Further, they have been reduced to
one thousand six hundred and then chosen only eighty four
asanas among them. For those who cannot do these asanas
thirty two asanas are mentioned to remove sickness, and
increase knowledge and comfort. They are listed as Siddhasana,
Padmasana, Bhadrasana, Vajrasana, Swastikasana, Simhasana,
Gomukhasana, Veerasana, Gorakshasana, Paschimottanasana,
Utkatasana, Sankatasana, Mayurasana, Kukkutasana,
Koormasana, Utsana Koormasana, Ustana Mandookasana,
Vrikshasana, Mandookasana, Garudasana, Urushasana,
Shalabasana, Makarasana, Urtasana, Bhujangasana, Yogasana
etc. For those who cannot practice these, four main asanas are
listed as Siddhasana, Padmasana, Swastikasana and Ugrasana.
These asanas are to be practiced certainly.

To awaken the Kundalini energy and enter it into the pathway
of Sushumna Nadi along with these asanas, some bandhas are
followed. They are Mahamudra, Mahabandha, Udyana Bandha,
Jalandhara Bandha and Moola Bandha. Along with them, four
types of pranayama are to be practiced. Certain kriyas like Neti,
Douti, Vasti, Nouli and Trataka are to be practiced. Certain
mudras like Khechari, Shambhavi and Shakti Chalana mudras of
Hatha Yoga have to be practiced to awaken the energy of
Kundalini and bring it to Brahmarandhra. With the practice of
these things, Kundalini gets awakened faster and it
synchronizes the body, mind and prana. Samadhi Sthiti unites
the Jeeva (human) with the Brahman (transcendent). Through
various asanas, bandhas, mudras, kriyas and pranayama, the
Kundalini Shakti gets awakened and the prana merges into the
Soonyakash of Brahmarandhra. Then, Sadhana gets into
Samadhi Sthiti. Through this the sadhak’s accumulated results
of sins and fortunes of billions of previous births get redeemed.
The moha and bandha (attachments and obstructions) which
result in taking another birth get destroyed and the sadhak
becomes Jeevan Mukta (free during this very life and
established in the bliss of consciousness).

The spiritual benefits of Yoga Sadhana are mentioned above.

However, there are physical and material benefits that occur
through Yoga Sadhana. Through some of the asanas the
digestive, intestine and kidney problems get solved. When
these organs do not function properly diseases start appearing.

To remove doshas of each organ, a particular asana, mudra,
bandha, kriya and pranayama are essential. One has to learn
them from a capable Guru. Then stomach pain, lung problems,
sickness connected with Vata and other diseases like Grahani,
Gulma, Bhagandhara, Meha and Prameha also vanish. Many of
the asanas, bandhas, mudras and pranayamas heal nervous
disorders which cause psychiatric problems and sicknesses
caused by hormonal imbalances.

When the practice of asana, bandha, mudra and pranayama are

done regularly, the fructification of yoga is achieved faster.
However, it is a must that these things are learned strictly
under the guidance of a respectable Guru who has perfected
the art of Yoga Sadhana and achieved Prana Jaya. Then alone
the above mentioned three benefits i.e. physical, mental and
spiritual are derived. If one learns these techniques from an
unqualified Guru who does not know the path of yoga and the
rules of asanas, the damages would be very high. Just as a
patient who takes treatment from an unqualified and fake
doctor would not only get out of present problem but also gets
into a critical condition, the sadhak who tries to learn yoga
from an inexperienced Guru who does not know Yoga Shastra
and has not achieved Prana Jaya would also get into various
problems. There is another problem. Few of the sadhaks just
read some books of Yoga Shastra and learn it from
inexperienced Gurus who teach Kriyas, Asanas and Pranayama
in an irregular way. Such people cannot diagnose the sickness

and they themselves become sick. Such sickness cannot be
treated even with medication.

Many people listen to the great benefits of the practice of yoga,

read text books of Yoga Sadhana and get dressed up like Yoga
Gurus. They take upadesha of Yoga Sadhana from an
inexperienced Guru and start practicing asana, pranayama,
neti, douti, vasti and other kriyas. With this, in a few days, all
the gases in the body start reacting. With hormonal imbalance
the diseases of vata, pitta and kapha take over the body. As a
result of this, hunger decreases. Indigestion and constipation
start. Because of these sicknesses of digestive organs, piles,
fistula, urinary problems and diabetes also surface. People
suffer with hiccups and blood pressure (with ear pain, and
cough with headaches) also which we often get to see.

The fourth part mentioned in the yoga shastras is pranayama.
In the Yoga Shastras, the only way to achieve yoga siddhi is
pranayama. The wealth one gets through yoga can be obtained
only through pranayama. All the paths that are mentioned have
their reference starting with pranayama. All the paths stop at
Prana Nirodha (holding the breath) in Samadhi Sthiti.
Pranayama is mentioned in all the texts of yoga as the
instrument which controls the mind. There is no text of yoga
that has not mentioned pranayama. Pranayama is done while
conducting pooja, mantra, japa, tapa and all other rituals of a

religious and spiritual nature. Without pranayama the mind
does not get stability. So, in all the sadhanas there is a need to
do pranayama first.

The air in our body is called prana. Holding of that prana inside
our body is called as pranayama. Shastras have mentioned
three types of pranayama – Rechak, Poorak and Kumbhak.
Breathing out is Rechak, breathing in is Poorak and holding the
breath inside is called Kumbhak. Many types of pranayama are
mentioned in the Yoga Shastras. Those details are available in
Shiva Samhita, Gheranda Samhita, Yagnavalkya Samhita, Hatha
Yoga Pradeepika and other Upanishads of Yoga. In these texts,
asanas, pranayama, bandhas, mudras, nadi shodana (cleansing
breath) and kriyas like neti, douti, vasti, nouli, trataka and other
kriyas are dealt in detail.

Through pranayama, divine qualities like Shanti, Prashanti,

Deepti and Nirmaltwa are obtained.

Shanti: Redemption from the sins which come suddenly in the


Prashanti: Destruction of Tamo Guna externally and internally.

Deepti: Darshan (a chance to visualize) of planets like sun,

moon and other planets. Darshan of saints and sages who lived
in the past, are there in the present, and will come in the
future. Also, darshan of Tatwagnanis is expected.

Nirmaltwa: Mind getting settled in deep meditation and feeling
at peace with the Self.

Such divine things happen to the sadhak only through


The fifth part of yoga is Pratyahara. Generally the senses crave
for physical comforts. Even the mind follows these comforts
along with the senses. Stopping all these forcibly is known as
pratyahara. Whatever is seen externally in the world is thought
as the form of Brahman and stopping the senses from not
experiencing those things is known as pratyahara.

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.

The seventh part of yoga is Dhyana. There is a lot of discussion
in Yoga Shastras about the various types of Dhyana. Sakara or
Nirakara Dhyana can be done by the sadhak according to his

own wish. On whichever Dhyeya (goal or form) he gets
concentration and bliss, that becomes dhyana. When the mind
gets fixed on a particular dhyeya, his orientation towards that
form is firm, he feels the bliss and leaves all other things aside,
that is called dhyana. The other things which are all referred as
dhyana are not dhyanas. When the mind is nirvishaya
(thoughtless) it is called dhyana. Because of the happiness of
dhyana, great comfort and liberation are obtained. Only
through dhyana, liberation is obtained. Because of liberation,
great comfort is felt. With comfort, happiness increases.
Ananda (happiness) is Brahmaswaroopa (the form of Brahman).

The synonyms of Samadhi are Raja Yoga, Unmani, Manonmani,
Amaratwa, Layatwa, Soonyasoonya, Amanaska, Advaita,
Niralamba, Niranjana, Jeevan Mukta, Sahajavastha and

In Yoga Shastra, the eighth part is Samadhi Sthiti. This has been
described in various ways. Savikalpa Samadhi, Nirvikalpa
Samadhi, Sabeeja Samadhi, Nirbeeja Samadhi, Sampragnata
Yoga and Asampragnata Yoga etc. are the states of Samadhi. In
Yoga Shastra the last and final knowledge the sadhak obtains is
called as Samadhi Sthiti. Once the yogi obtains Samadhi Sthiti,
then it means all the sadhanas are completed. Just as salt
diluted in the water changes the water, the mind when
associated with Atmatatwa changes the form of the Atma. This

is described as Samadhi. When the breathing stops then the
mind also becomes Niruddha (still). The prana gets merged into
Brahmarandhra which is at the end of the Sushumna Nadi.
When Jeevatma merges into Paramatma all the sankalpas get
destroyed. This sthiti is known as Samadhi Sthiti.

Death cannot do any harm to the Yogi who obtained Samadhi

Sthiti. He would not have any Karma Bandhas (worldly
attachments). He would not be under anybody’s control. The
sadhak who attained Samadhi Sthiti would not have the
knowledge of the senses like sound, touch, form, taste and
smell. He only knows about his Atma. In that state, his Chitta
would not be awakened or sleepy. He would not be
remembering or forgetting. He certainly would be liberated.
When the yogi reaches Samadhi Sthiti, he does not have heat
or cold, sadness or happiness, and shame or fame. The yogi
who is awake but simultaneously in the state of sleep, and in
whom the kriyas of breathing do not take place, he is certainly
liberated. No weapon can kill the yogi who is in Samadhi Sthiti.
No human being can have a control over him. No mantra or
tantra can make him obey. He would be in swaswaroopa (his
own form). With the help of Samadhi Sthiti his body would
attain divinity. He is not subservient to anyone.

Very few people who attained the state of Gnana and Siddhi
through the Grace of the Guru alone know about Rajayoga
Samadhi. The moment the grace of the Guru is obtained, siddhi

is attained at once. Later the sthiti (state) also is obtained. Later
Gnana is attained. As soon as Gnana dawns, liberation is
obtained. Without the Grace of the Guru, it is difficult to
renounce worldly matters. To attain Samadhi Sthiti without the
Grace of the Guru is also very difficult. All these things are
obtained only through the Grace of the Guru.

The benefits of the Sadhana of Ashtanga Yoga are given below:

Through Asanas, sicknesses perish. With pranayama, sins are

washed off. Through pratyahara, the mental distortions of the
yogi are removed. Courage is obtained because of Dharana.
Meditation gives wonderful internal perfection. Through
Samadhi Sthiti, the yogi can renounce good or bad connected
with any karma (action) and attain liberation.

In Yoga Shastra, the benefits of the practice of each part of

Ashtanga Yoga are mentioned. If twelve hours of practice of
asanas is done, the result of one hour of kumbhak pranayama
can be got. Twelve hours of practice of kumbhak pranayama
can be derived from the results of practicing pratyahara for one
hour. In the same way, the result of twelve hours of practice of
pratyahara can be obtained in one hour of dhyana. The benefit
of twelve hours of dhyana is equivalent to that of one hour of
Samadhi. When Samadhi Sthiti is attained, then the darshan of
brilliant light of Parameshwara is seen. Because of this darshan
all the attachments and obstructions fall off and the sadhak is
redeemed of the cycle of births and deaths.

The Description of all the Nadis (nerves) in the Body
In our body, just above the genitals and below the navel region
there is a kanda (area which caves inward) in the shape of an
egg of a bird. Seventy two thousand nadis start from there.
Mainly this description is about these nadis. Among them ten
types of nadis are Ida, Pingala, Sushumna, Gandhari,
Hastijihwa, Poosha, Yashaswini, Alambusa, Kuhoo and

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,

Devadatta and Dhananjaya. Prana is in the heart region. Apana
is in the anus. Samana is in the navel region. Udana is in the
middle of the throat area and Vyana is spread all over the body.
The first five are said to be important ones. The rest are
auxiliary. The job of Prana is to breathe in and out. The job of
Apana is excretion. The job of Samana is creating digestive
enzymes. The job of Udana is to send the food below the
throat. The job of Vyana is to circulate the energy of the food
which we consumed to the whole body so that we are fit. The
Naga allows the activity of burping. The activity of Koorma is
flickering of the eyelids. The activity of the Krukara is sneezing.
Devadatta gives us the power of yawning. Even after the
physical body dies Dhananjaya Vayu does not leave the body. In
this way the ten vayus (vital forces) are present in our body and
do their respective activities.

The Guna Karmas (activities based on the characteristics) of

Pancha Bhootas
Earth, water, fire, air and sky are the Pancha Bhootas. The
bones, flesh, skin, nails and hair of the human body are
associated to the earth. The semen, the reproductive tissues,
bone marrow and nerve tissue, urine and waste
product/excreta are associated to water. Sleep, hunger, thirst,
tiredness and laziness are associated to air. Kama (desire),
Krodha (anger), Lobha (miserliness), Moha (attachment) and
Lajja (shyness) are associated to the sky. When Brahma Gnana
is obtained, these things get to be known.

Atma Tatwa, Vidya Tatwa and Shiva Tatwa
This physical body is built upon mother’s rajas (blood) and
father’s veerya (semen). With the energy of Atma, it does all
the activities. From patala (which is beneath the earth) to
swarga (which is above the earth) all the bodies which are
present have one atma. Knowing about this is called Atma
Tatwa. The knowledge of Kundalini Shakti which is in
mooladhara is obtained by the sadhak with the Grace of the
Satguru. This energy has the capacity to bestow liberation.
Knowing about this is called Vidya Tatwa. In Sahasrara there is a
thousand petalled Lotus in Amrit Sagar (the sea of nectar). The
tatwa which stabilizes in the middle of that Lotus is called Shiva

Apara Vidya
The knowledge of the four Vedas along with the Shadangas (six
parts) is known as Apara Vidya.

Para Vidya
Proposing of Tatasta Lakshana (the neutral characteristic) of
Brahman’s Urdhwa Amnaya (The Amnayas or doctrines lead
one to liberation. He who knows all the Amnayas is Lord Shiva
himself. Urdhwa Amnaya is the most exalted doctrine and the
Law of all the other doctrines) Maha Vakya (It comes from the
mouth of the Guru) is known as Para Vidya.

Maha Vidya
Reaching the Samadhi Sthiti through Yoga Sadhana is known as
Maha Vidya.

Parama Vidya
The aim and the goal of Yoga Sadhana are obtaining Brahma
Vastu Tatwa. This is called as Parama Vidya. Knowledge,
according to Vedanta, is knowing Atma Tatwa, Vidya Tatwa,
Brahma Tatwa and Poorna Tatwa. According to tantra,
knowledge of Jeeva Tatwa, Vidya Tatwa, Shiva Tatwa and Guru
Tatwa is called as Parama Gnana (the Supreme Knowledge).

Jeeva Tatwa
The one and only Paramatma Shiva takes the form of Jeeva. To
experience this with clarity is known as Jeeva Tatwa. To
understand this, the Gnana of Samadhi becomes essential.

Prakriti Tatwa
With the maya of unexplainable Brahma (the creator) the
whole creation comes into being through Icha Shakti.
Understanding the creation and Maya Shakti through
Samadhija Pragna (intellectual meditation) in a realistic way is
called Prakriti Tatwa.

Brahma Tatwa
Experiencing Saguna (with a form) Gnana and Nirguna
(formless) Gnana through Samadhija Pragna is called Brahma

Poorna Tatwa
The real knowledge of Jeeva, Brahman and Nature is obtained
in Samadhi Sthiti. This is known as Poorna Tatwa.

Shakti is said to be Icha Shakti, Kriya Shakti, Gnana Shakti,
Chitta Shakti and Ananda Shakti. These five are associated as
follows: Icha Shakti is for the mind, Kriya Shakti is for the prana,
Gnana Shakti is for the Buddhi (Intellect), Chitta Shakti is for
Mahat Tatwa/Para Buddhi and Ananda Shakti is for nature.
Taking the support of consciousness, Maha Maya (Goddess of
Nature) plays games. All the above mentioned things happen in
the Samadhi Sthiti. Without obtaining Samadhi Sthiti no one
can understand this type of knowledge. This is emphasized in
the Yoga Shastras.

Yoga Chatustaya (Four Types of Yoga)

Four types of yogas are in practice. They are known as Mantra
Yoga, Hatha Yoga, Laya Yoga and Raja Yoga. These four yogas
combined are mentioned as Maha Yoga. This Maha Yoga is
attained automatically through the awakening of Kundalini
Shakti. According to the need these four yogas occur. Those
who follow Maha Yoga can be classified into four types,
according to their mastery as Mridu, Madhyama, Uttama and
Atyuttama. Among them the Atyuttama sadhaks have the
capacity to swim through the material world. So Mridu sadhaks
are to take up Mantra Yoga, Madhyama sadhaks to follow Laya

Yoga, Uttama sadhaks to practice Hatha Yoga and Atyuttama
sadhaks are directed to Raja Yoga.

Sadhak Chatustaya (Four Types of Sadhak)

The characteristics of Mridu sadhak are mentioned here. He
has low level of enthusiasm, is not intelligent, is sick, blames
the Guru, is a miser, is sinful, eats more, interacts more with
ladies, is not stable, is subservient, talks rudely, does not follow
tradition and wastes semen. If this type of sadhak puts in
efforts and practices, then he can obtain Yoga Siddhi in twelve
years. The Guru has to give Mantra Deeksha to the Mridu
sadhak. The one, who has equanimity of mind, is not feverish or
slow in his actions and who is forgiving is known as Madhyama
sadhak. These types of sadhaks are interested in pious deeds.
They talk sweetly. They do all activities with a placid attitude.
These sadhaks are eligible for Laya Yoga and their siddhi gets
fructified in nine years.

The Uttama (the best) sadhak is a determined, independent,

high thinking, bold, kind hearted and truthful person. He can
forgive others, respect his master and practice yoga regularly.
He gets siddhi is six years. The Guru has to give him the
preachings of Hatha Yoga clearly. The Atyuttama (most
excellent) sadhak is the one who is valorous, enthusiastic,
handsome, bold, knowledgeable of Vedic texts, a regular
practitioner of Yoga, dispassionate, youthful, mitahara (eats
less), a victor of the senses, courageous, capable of doing pious

deeds, a donor, determined, clever, independent, forgiving,
righteous, does sadhana in solitude, a good conversationist,
sincere, peaceful, respects Gurus and Devas, not in attachment
with people and has no sickness. He can do all types of Yoga
Sadhanas. He would be blessed with siddhi in three years.
These sadhaks are eligible for Raja Yoga.

Mantra Yoga
Naturally the sadhak undergoes the Japa (chanting) of mantra
which is known as Ajapa Gayatri. This cuts off the attachments
of the world. When Guropadesa (the mantra is taken from a
Guru) is done and the mantra is chanted with Pranayama
(breathing in, out and holding) then Samadhi Sthiti is obtained.
Then the bandhanas (attachments) of Jeevatma vanish. The
prana in its breathing in and out does continuous Japa of two
alphabets “Hamsa”. So this prana is in the form of soul in the

The prana comes out as breath with the sound of “Ha”. It goes
in as breath with the sound of “Sa”. In this manner, the jeeva
(human being) continuously does the “Hamsa” Japa. This is
known as Ajapa Japa. Every one does this Japa twenty one
thousand six hundred times. This Ajapa Gayatri gives liberation
to the yogis. With the blessings of the Guru, this word “Hamsa”
gets reversed and becomes “Soham” as it is recited in the
sushumna nadi. This is called mantra yoga. Through mantra
yoga Prana Vayu (the breath) runs in the sushumna. At that

time from the word Soham the alphabet “Sa” is removed so
that “O” remains and from “Ham”, the alphabet “Ha” is
removed so that “M” remains. Together it becomes “Om”. This
“om” is the pranava which is the root for all the mantras.
Everything is obtained through “Om”.

The breathing in and out in our body takes normally twelve

inches of expansion. When singing, it becomes sixteen inches
and while eating it is twenty inches. While walking it is twenty
four inches and while sleeping it is thirty inches. While one
participates in sex it is thirty six inches and while doing exercise
it is longer than this. However, generally when it is more than
twelve inches the span of life decreases and when the
expansion decreases, the span of life increases. With Ajapa Japa
the speed gets reduced and yoga gets fructified. It also
increases the span of life.

Laya Yoga
One crore twenty five thousand lakh ways have been preached
by Lord Shiva to merge the Chitta (mind, with its accumulated
impressions in its function as memory). Among all those ways
the only one path where the mind merges is Nadanusandhana
(getting aligned to the flow of musical sound). In Laya Yoga the
best way to establish one self in Samadhi Sthiti is nada (musical
sound). According to the episode of Gorakshanatha, the
persons who are ignorant, not clever and do not understand
Tatwa Gnana should adopt Nadanusandhana as a mode of

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

nadanusandhana (aligning himself with the musical sounds).
The Anahat sound which does not get involved by other means
gets started by itself. The form which has to be visualized has
the knowledgeable brilliant consciousness within. This
consciousness has a mind within. In that alone, the mind gets
dissolved. This is known as Vishnupada (the abode of Vishnu).
As long as the nadas get generated, until then the sankalpas of
sounds would be there in Antarakasha (within). However, the
moment the mind gets linked to nada, the sadhak experiences
Nirvikapla Samadhi. Nishabda Parabrahman (the silent, causal
aspect of sound) is called as Paramatma (Supreme Being). In
the form of nada the Shakti (energy) is heard. All the tatwas
merge in that. That is Nirakara (formless) Parameshwara. To
get Raja Yoga (which is totally avoiding the worldly distractions)
siddhi (fructified), these asanas, bandhas, mudras, pranayama
and Laya Yoga have been suggested. So the sadhak who gets
the siddhi of Raja Yoga wins over death.

Hatha Yoga
Various asanas which destroy sickness, pranayama combined
with Poorak, Rechak and Kumbhak, Nadishodan Kriyas and Shat
Karma (Six Karmas) like Neti, Vasti and Douti are done in Hatha
Yoga. The Soorya Nadi (nerve of the Sun God) with its name
“Ha” is associated to prana. Chandra Nadi (nerve of the Moon
God) with its name “Sa” is connected to Apana. The
combination of Prana and Apana is Pranayama which is called
as Hatha Yoga. Through Hatha Yoga the Tamo Guna (lethargy)

gets destroyed in the body. Sickness gets destroyed. Through
Prana Jaya, Raja Yoga gets fructified.

Raja Yoga
After the sadhak obtains Raja Yoga, he attains Siddhi. His Chitta
gets fulfilled. Externally and internally when a person is fulfilled
with knowledge, he would never grieve. He would not have
births and deaths. The pains and pleasures of this world would
not touch him. He is always immersed in his atma. He obtains
the wealth of Yoga like Anima and Garima Siddhis. As a result of
these, he remains grateful and Jeevan Mukta. All these things
mentioned in the four yogas can happen only through the
combination of prana and apana. So, in every yoga Prana Jaya is
most essential.

Prana is spread all over the Universe

There are two tatwas about which we have to know in this
universe. Because of the Kriya Shakti (energy to do) of the
tatwas all the activities in the universe happen. Jeevatma
(Immanent) becomes the Karta (doer) and the Bhokta (one who
experiences it), because of the mind and prana. Then alone the
Jeevatma can get his desire of Siddhi fulfilled soon. For prana
tatwa, the sadhak has to practice the yoga which is mentioned
in the Yoga Shastras. With the Kriyas (exercises) of both mind
and prana alone, the journey of life becomes fruitful. If either
of them is missing the Jeeva becomes Nirjeeva (lifeless) and
Nishkriya (useless).

The Prakriti (the material substrata of creation consisting of
Satva, Rajo and Tamo gunas) is of two types – Para and Apara.
The earth, water, fire, air, sky, mind, intellect and ego are
associated to Apara prakriti. With life being present in these
things, there is chaitanya (consciousness). So the second one
Chetanatwa is associated to Para prakriti. This protects all the
living beings. The Para prakriti which protects all the lives is the
Prana Shakti. This makes all the things happen. Without the
help of prana we cannot do any work. The mind in the form of
Apara prakriti is Jada (sluggish). The mind in the form of Para
prakriti is Chaitanya (activity). Only with the help of Chaitanya
we can have the darshan of the God Almighty.

Prana is neither Vayu (air) nor inhalation and exhalation

(breathe in and out)
The fourth part of Brahman is Prana. This is expressed through
Vayu Jyothi. In Vedas, prana has been described other than
Vayu. The job of sensory organs also is different from that of
Prana. When the organ connected to talking is in the Supta
Sthiti (condition of sleep), the prana alone is awake. Prana
seldom dies. Prana protects like a mother. Prana is
omnipresent. Prana is not Vayu. Prana is not breathing in or
out. Prana is the life force of all living beings. The prana in our
body does our activities. With inhalation and exhalation, this
gets known to us.

In the beginning of creation, first the prana got created from
Paramatma. Afterwards, the mind, limbs and Pancha Bhootas
(five elements) got generated. If prana was Vayu (air), there
was no need to create Vayu after Akasha (Sky). So we have to
understand that Vayu is not Prana. However since Prana Kriya
(movement of Prana) is not static this has been mentioned as
Vayu. The Kriyas which occur in Sun, Moon and Stars are
associated to Prana. This means Prana is omnipresent. The
quantity of small energy of that Maha Prana (Mega Vital
Energy) does the Kriyas (activities) in the Jeeva. Because of this
Kriya Shakti there is movement in the beings. Paramatma has
given equal capability to all living beings to receive the prana.
However, according to their Karma (accumulated balance of
sins and fortunes of previous births) with the physical body one
has obtained, the living beings receive the Prana Shakti. The
elephant has a huge body. So the Prana Shakti also is more
than the rest of the other living beings. An ant has a small body
and the Prana Shakti is also less.

However, the Atma Shakti (energy of the soul) is the same in

every living being. Other lives do not have Viveka (the power of
discrimination) like human beings, hence they cannot
understand beyond their body. The human being with his
power of discrimination could use the energy according to his
choice and becomes successful in achieving his ends.

Prana is Maha Shakti (Greatest Energy)
Ashtanga Yoga is the only path to unite the unlimited energy of
Prana. Without holding the breath in the body, that supreme
Prana Shakti cannot be utilized with other ideas. There is a vast
amount of water in the ocean but it cannot be drunk at once.
By tasting one drop of water, one can understand the taste of
the water of the ocean. In the same way, the omnipresent
prana cannot be understood in one stroke. If the small amount
of prana in the body is understood, naturally the prana of the
universe could be known. This is because the Prana is Maha
Shakti. Prana protects the universe. Once prana is taken into
control, one can win over all other things. Everything gets to be
known once we understand about the prana in our body. All
the seen and unseen of the universe get to be known. This was
clearly emphasized by all the sages in one voice.

This prana gets created from the soul. Just like a shadow, prana
always stays together with the soul. In the same way the soul
does not stay away from the prana. Prana has more
relationship with the soul, that the relation it has with the mind
and other organs. In the Upanishads along with Upasana
(meditative form of prayer) of Omkar/Pranava upasana of
prana is also mentioned. The sages have done Prana Upasana
and lived more number of years. They obtained the wealth of
the higher worlds, and achieved most surprising experiences of
Tatwa. There are two types of paths for Prana Upasana. One is
Poorva (the general meaning is “East”; the spiritual meaning

here is “according to the Vedas and Agamas”) and the other is
Paschima (the general meaning is “West”; the spiritual meaning
here is “according to Tantra Shastra”). Those Gnanis who follow
the Poorva path are called Muktas (liberated) and those who
follow the Paschima path are called Siddhas. When it comes to
the results, there is no difference between these two.
However, while referring to the wealth obtained, there is a
difference. Those who follow the Poorva path and do Pranava
Upasana obtain Anima and Garima Siddhis naturally. With the
meditation of Omkara, even without practicing Ashtanga Yoga,
the mind gets concentration. One does not win over nature. So,
physical worries occur in this path. One gets to reach
Brahmaloka (the abode of Brahma) but at Kalpanta (the end of
the Kalpa) the cycle starts again. This is why Sushumna, the
nadi which gives liberation, has become very famous. Through
this path, the practice of yoga gives results soon. Liberation
does not take place until the prana reaches Sahasrara from
Mooladhara through the Sushumna. This is the only path for
obtaining liberation.

If they do not come into this path, how can they obtain
liberation? The prana has two sthitis (states). One is Spandana
(awakening) and the other is Laya (merging). In the same way
the mind also has two states. One is concentration and the
other is Niruddha (under control/restrained). With the chanting
of Omkara the mind gets concentration but then the Spandana
of Prana remains. In this state the mind does not attain

Niruddha state. So prana does not merge. However with
Pranayama when the mind is in the state of Niruddha, then
even the Prana gets merged. When the prana gets merged in
the Brahmarandhra the practice of yoga gets Siddhi
(fructification). Then the whole treasure of Yoga is obtained. So
to win over the mind and prana become very essential. By only
winning over the mind the sadhak cannot rule over nature.
Once he establishes victory over Prana, winning of the mind
becomes automatic. Then nature is under his control. This is
the theory of Yoga Shastra.


Chapter 17
The Need for Mantra
We have many spiritual and religious texts. All of them propose
many Gods and mantras. All these books are associated with
the mantras of Gods. Without Gods and mantras no body can
do rituals, ceremonial functions and right deeds. Mantras are
essential to do Japa, Tapa, Vrata, Seva, Pooja, Paath (recitation
of Mantra), Yagna, Dana, Yoga, Gnana, Dhyana and Bhakti.

If someone does rituals without Gods and mantras it amounts

to Tamasic Karma (activity). Without reciting mantras if Havan
is performed in a Yagna, it is a waste. The result of such Yagna
or Havan would also be ignorance combined with unhappiness.
As all our religious books have mentioned, the rituals and good
deeds done without mantra and God would go waste. The
Mantra Devata (presiding deity of the mantra) alone can give
the result to the Karta (doer) of Karmas (activities of pious
deeds) according to his own Karma Phala (accumulated balance
of previous births).

Those who want to obtain results of the right karmas pray to

Gods through mantras. This is because except God
Maheshwara all other Gods get satisfied with the offerings
given by human beings like Yagna, Kriya, Havan, Japa, Tapa and
sacrificial offerings. When the deities are satisfied with the
Kriyas and Karmas (prayer rituals) they become happy and
shower the desired blessing on the doer. As a result of

Satkarmas (pious deeds) one is blessed with comforts like
prosperity and wealth, and as result of Dushkarmas (sinful
deeds) one is cursed with difficulties like sickness, sadness,
humility and poverty. There are many Gods. The mantras for
each deity are different. The description of these Gods and
mantras are given in detail in the religious texts and mantra

The Direct Result through Mantra Shakti

Yoga Shastras suggest that the true benefits of Atma Tatwa give
Parama Shanti (extreme comfort) to the yogis who are above
desire. In the same way Mantra Shastra bestows wealth and
prosperity to the people who want material comforts but are
really not capable of giving any peace. As mentioned earlier,
the Ashtanga Yoga Sadhana explained in the Yoga Shastras
gives direct results. Similarly Pooja, Paath (recitation of
mantras), Japa, Tapa, Havan and sacrificial deeds which are
mentioned in the mantra shastras also give results directly
through the energy of the mantra. Even if one is a disbeliever of
God (atheist), he cannot reject the siddhi obtained through
Yoga, Mantra and Medicine, since the siddhi through these
three things is direct.

Though the result is direct from mantra, medicine and yoga,

the real knowledge of these subjects was kept as secret and
was handed over only through the Guru Parampara (disciplic
succession). The books written on these subjects cannot bring

welfare to each and everyone. The disciple has to take Deeksha
to get mantra or yoga from the eligible Guru and follow it. Then
only he will get siddhi. Many people get tempted by the
benefits mentioned in the Phala Shruti (epilogue), start reading
texts, follow and practice yoga without the Guru. They could
get the opposite results. There are cases where such people
who did Japa of the mantra became mad and insane. When
yoga sadhana is done without a Guru, people have become
patients. They face many troubles physically and mentally.
Before Mantra Anushtana (following mantra) or yoga sadhana
of Ashtanga Yoga, the sadhak has to understand these aspects

The Meaning of Mantra

The sadhak who knows the science of mantra obtains all the
siddhis and becomes equal to Eshwara. This was told by
Eshwara Himself to Mother Parvati Devi. Mantra is that by
reciting which the whole knowledge of the Universe is
obtained. This means that the knowledge of all Tatwas of the
Universe is known and by which all the worldly obstacles are
crossed over and all siddhis are obtained. Mantra always
protects us from worldly fears like disease, sadness,
unhappiness, humiliation, sin, anxiety and bad death. This is the
reason that it is called mantra. Through mantra, divine, brilliant
form of the Tatwa of the Atma is revealed. This becomes an
instrument of recitation, redeems one from all fears and
protects the sadhak in all circumstances. Hence, this is called

mantra in all the shastras. By thinking, reciting and meditating
on the mantra, the knowledge of Shiva Swarupa is obtained.
Gnanis who regularly practice mantra get to meet God or God
himself comes to meet them.

The Form (Image) of the Mantra

When an accomplished sadhak takes a mahamantra from a
capable satguru directly, personally, and starts reciting and
meditating on that beeja mantra, that root alphabet of the
mantra certainly takes the form of the God / Goddess. This is
because the body of the God gets generated through the beeja
mantras. Just as a big tree comes out of a seed, the root
alphabet takes the form of God with the command of a capable
Guru. The sadhak sees that himself.

Mantra consists of Beejaksharas (root alphabets). The seed of

the tree has sprout, leaves, branches, sub branches, fruits and
flowers hidden in it. In the same way, the beeja mantra has the
form of God with all the wealths. These root alphabets of the
beeja mantra are the first body and the first form of the God /
Goddess. This is visible. When the seed is sown into the earth
and watering is done it becomes a tree with leaves, fruits and
flowers. This tree becomes the second body of the beeja
(seed). In the same way the beeja mantra is implanted in the
heart of the disciple by the Guru. After that, as the disciple
waters it with Japa and Tapa, the presiding God of the Beeja
Mantra appears before him. That form of the God of the beeja

mantra is the second body. This is visible to the sadhak through

Because of the Japa, Dhyana and Chintana (Constant

Remembrance) the Beeja Mantra’s alphabets slowly transform
into the form of God. Just as the tree flowers, gives fruits and
those fruits again transform into seeds, the Upasana Devata
(presiding deity of the mantra) gives darshan in the meditation
of the sadhak, gets the desires fulfilled and merges again into
the beeja mantra. This form of the beeja mantra’s root
alphabets is the Moola Roopa (deity of the sanctum sanctorum)
and Adi Shareera (the first body).

The Gods are always pleased with the sadhak who regularly
does mantra japa (recitation of mantra), dhyana stuti (songs in
praise of God), pooja and other prayers. They bestow various
comforts and wealth to the sadhak. Lastly they also bestow him
with Kaivalya (permanent liberation).

As the mantra shakti gets awakened by the grace of the Guru,

the sadhak has to develop a feeling of oneness between the
Guru, the mantra and the deity of the mantra God. Through the
Guru the sadhak obtains siddha mantras which provide
consciousness. With such mantras the Kundalini gets
awakened. One gets the darshan of the Gods. Through the
darshan of the Devatas the mind and prana can merge together
and the sadhak gets into Samadhi sthiti. With the feeling of
oneness of the Guru, the mantra and the God of the mantra,

the sadhak obtains Bhava Samadhi. This means the sadhak feels
oneness of the Atma and Paramatma (unity of his soul with the
Supreme Soul) because of the Japa, Tapa and Dhyana of Guru
Mantra and presiding deity.

Mantra Guru
Who ever resides (keeps his attention) in Varanasi daily
(meaning meditating between the two eyebrows), whose
hands and feet are touched by river Ganga (meaning ida nadi
flows continuously) realizes that Vishweshwara (Universal
God), Shiva certainly is the Guru for all of us. The same
Paramashiva is the famous Mahakala meaning that he is the
Guru for all the mantras and the presiding deities of all the
mantras. Except Eshwara, there is no other Deva Guru in this

In the Vedas and Spiritual Texts “Panchayatana Aradhana”

(inclusive of Shiva, Shakti, Vishnu, Soorya and Ganapati)
methods of upasana are discussed for daily rituals of praying
(Dharma, Karmas). The sage who had cosmic vision told us that
these five Gods are mainly the givers of Karmaphala (who
bestow the results to humanity according to their Karma).
People were and are doing dharma and karmas to get benefits
from these Gods. These five Gods are the fortune givers as well
as bestowers of Karmaphala (fruits of karmas, either good or
bad). Adi (the beginning) and Anta (the end) of these Gods is
unknown. Since they are Universal Gods and bestowers of

Karmaphala, we should pray to these ancient Gods. Those who
do upasana (praying practice) of Lord Shiva are called as
Shaivates, those who do upasana of Shakti are known as
Shaktas, those who do upasana of Vishnu are Vaishnavas, those
who pray Ganapati are Gaanapatyas and those who propitiate
Soorya are Souras. Those who do the Upasana of Nirguna
Parabrahma are Maha Shaivas. For all these five types of
devotees and for Maha Shaivas, the only Guru is Lord Shiva.
There is no doubt in this because all the mantras of the Gods
have been given by Lord Shiva. There is no Guru other than

The introduction of the Guru who is the form of Shiva

In the ninth chapter, the characteristics of Guru were
discussed. The Siddha Purushas (who are advanced disciples
having the Yoga Shakti given by Lord Shiva) through the lineage
of the Gurus (who are established in the position of Guru with
Japa, Tapa, Gnana, Dhyana and Yoga) bestow the sadhaks
either with Deeksha or with Siddha Mantra or any other mantra
of any God to invoke Lord Shiva. Then that Guru who is in the
human form becomes the form of Shiva with the influence of
Maha Kala. The Guru, who is blessed by Lord Shiva, transmits
Shaiva Shakti (the energy of Shiva) to the disciple through the
Shakti (energy), Mantra or Gnana. When that mantra is
repeated as Japa, the sadhak gets Bhavavesh (emotionally
charged). With the energy of the Guru and the mantra given by

him, the sadhak gets the darshan of his favourite deity, or with
the Grace of Guru the sadhana of Ashtanga Yoga starts by itself.

This Gurutwa is not connected to human form of the Guru. It

does not happen with the energy of the human beings. It is only
because of the Grace of Lord Eshwara, the Gurutwa is created
in the Guru who is in the human form.

With the blessings of Lord Eshwara, his representative who is in

human form becomes the Guru for human beings. From this
Guru the eligible people obtain Gnana, Dhyana, Deekshas,
Dharma – Karmas, Japa – Tapa and Mantras. Through these
sadhanas the most eligible sadhaks attain their choicest
Purusharthas. So all the Vedas and God Himself praised the
Glory of the Guru (in Human form) and mentioned that he is
greater than God. Guru is the image of Lord Eshwara. We
cannot see Eshwara but can see the Guru directly with our
eyes. We see Eshwara indirectly through the Guru. Serving the
Guru is equivalent to serving Eshwara. However, those who do
not possess Guru Shakti but become fake gurus are equivalent
to animals. The sadhaks who practice Mantra, Japa and Dhyana
have to understand that the mantra only is God. The Mantra is
the Guru and God. Mantra, Guru Pooja, Japa and Dhyana yield
similar benefits. So, the sadhak has to daily do these three
Anushtana Karmas (ritual duties to be performed) like Mantra
Japa, Guru Pooja and Dhyana of God. Lord Shiva is the God and
the bestower of the mantra, yoga and Gnana. So Shiva is the

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

which they received from the Guru. Whichever is not beneficial
to them should not be shared with others by the sadhaks. They
lose their prosperity and wealth by revealing the mantra. They
lose their lifespan and as a result of that the sadhak can lose his
wealth and can die due to an untimely death.

People generally go on pilgrimages to fulfill their desires. In

such holy places they take Upadesha from a Guru who is not
known to them and practice Japa and Dhyana of that Mantra of
their choice. Other people take to fasting, Vrata, follow strict
rules and give lot of suffering to the physical body. They expect
Mantra Siddhi very quickly. Without knowing the Mantra
Shastra, they do Japa wherever they are. The mantra’s
presiding deity gets angry when the mantra is not done in a
regular time and place. When people do Japa while walking,
eating, sitting, drinking and moving around, their lifespan gets
reduced and they die soon. Once has to think properly before
doing, follow the shastras and perform the Karmas in a
regulated way. Only then the auspicious results can be
expected. Otherwise the Karmas done in an irregular way, and
done in the time and the way it is not prescribed would push
them to hardships and misery.

Gods do not dwell in the statues of metal, rock, wood or mud

made by the human beings. They dwell in the sincere feeling of
immovable faith of the sadhak. The Mantra Japa done with
concentration generates the Gods from the statues. We cannot

attain God because we do constant Japa, Havan or put our
physical bodies into various difficulties. Until the time the satvic
feelings do not get firm in the heart of the sadhak, the mantras
of Gods do not fructify. Everything can be obtained only with
sincere desire and firm feeling in the heart of the sadhak. With
the satvic feeling, having renouncing attitude and craving
desire alone can give the darshan of Gods. Only with that very
feeling of satvic guna, ultimate divine knowledge can be
attained. So always the sadhaks have to take shelter of the
satvic feelings.

The feeling of being Satvic intensifies with the faith on the

Guru, Mantra and presiding Deity of the Mantra. So faith is the
root for all the Dharmas. Only faith does immense good to the
sadhak. With deep faith and devotion, when the sadhak does
the pooja of even a foolish Guru, then the Guru, Mantra and
Deity of the Mantra become the bestowers of Siddhi.
Ekalavya’s story in Mahabharata (an epic of Hinduism) is a
glorious example of this. The uneducated Bhil (of lower strata
of society), Ekalavya prays to the mud statue of Guru
Dronacharya and learns archery. His faith resulted in the Siddhi.
Whoever shows faith on God, holy places, those who have
Gnana of Brahman, Mantras, Astrologers, Medicines and Gurus
attain Siddhi according to their belief and devotion.

Ignorant, faithless, doubting minds and the paranoid persons

get into severe problems. Such ignorant, faithless, doubting

persons do not get comfort not only on the earth but also in
the other worlds. Whoever has faith, won over their senses,
mind and prana, such skillful sadhaks obtain the ultimate
knowledge very quickly and get inner peace. There is no doubt
about this.

The characteristics of the Guru who bestows Mantra

Cheating is high in Kali Yug. Deceitful people take the guise of
Sadhus, Sanyasis, great souls, beggars, yogis, sages, saints,
Brahmacharis (bachelors) or people who do Japa, Dhyana and
Tyaga (renouncing) and start cheating the public. They do not
possess Gnana. With mercilessness and greed they leave aside
their Ashrama Dharma (strata of society and status) and act
according to their free will, succumbing to their bad samskaras.
Some people among them would proclaim that they are the
Gurus, using one famous Vaishnavaite acharya’s name. Others
claim that they are Shakteyas and they have the mantra, tantra,
Shakti and Devi (Goddess) Siddhis. Few of them try to become
popular by saying that they are Gurus of Shiva clan of yogis,
Gnanis, Dhyanis and Yatis. Few others keep telling that they are
Ganapatyas and do prayers of Ganapati. Some more people say
that they pray to Sun God, have the Gayathri Siddhi and
become famous. Such arrogant people who do not have the
knowledge of the Shastras are seen everywhere becoming
famous and deceiving the public. They are enthusiastic in trying
to make disciples. If they feel that they may get shishyas in a
particular place, they would go to that place without being

invited. In India, there is no dearth of such fake gurus or
ignorant followers. Everywhere we can see them. Ignorant
people get trapped with greed. Such gurus explain to the public
about darshan of Gods and siddhi of mantra japa. They tempt
the public about mantras for sickness alleviation, accumulation
of wealth or promising progeny. Ignorant public submit to
those gurus with a blind belief. They loot money and faith. With
those mantras, followers get nowhere nor get any benefit.

The characteristics of the well wishing Parama Guru who is

blessed by Lord Parameshwara are given below:

The Guru is calm in his mind and would not yield to sensory
pleasures and pulls. He controls his mind, prana and sensory
emotions through Dana and Tapa. He is born in a family of
devotees with clean habits and pure heart. He is respected by
all and is always pious. He is beyond love and hate (the
dualities) and is always pleasant. He is an able administrator in
the material and spiritual world. He stays in a fixed place with
all the members of his family. He is well versed in the
knowledge of Mantra and Tantra. He knows the Tatwas very
well. He is controlled both while blessing and holding them
(without granting needless blessings). He clearly understands
the full meaning of the Mantra. He is famous as Siddha Purusha
since his Yoga and Mantra Shakti have attained Siddhi, and with
these he would have achieved Daiva Bala (energy of Gods).
Such a Guru with all the above qualities is known as Satguru.

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

soon. So the sadhak has to go to that Guru whose Upasana
deity is non-different from that of his, on whom he is having
faith and devotion. If they do not follow this method and
choose the Guru who is opposite to whatever Upasana they are
doing, they get into problems. Those Shaiva Gurus who do the
Upasana of Shiva and do Ashtanga Yoga alone can bestow
Deeksha to the sadhaks of Lord Shiva. Those who want to take
Deeksha of Maha Maya Jagadamba (Mother Goddess) should
go only to those Gurus who are well versed in Pooja, Paath,
Havan, Yantra, Mantra, Japa and Tapa of Shakti Goddess. Those
devoted to Maha Vishnu or Radha Krishna, have to take
Deeksha from Vaishnava Gurus who are devotees of Krishna
and learn Seva, Pooja, Bhog (feeding the God), Archana (ways
of prayer), Raaga (Music), Vandana (paying respects), Stuti
(praising), Katha (story-telling) and Keertana (singing hymns).
Ganapathi is the bestower of Siddhis. Those who are devoted
to Lord Ganapathi should take Deeksha from Ganapatya Gurus.
Aditya Dev (Sun God) blesses everybody with strength,
intellect, Tapa, Teja and he is Pratyaksha Deva (the God who is
directly visible). Those who are devotees of Sun God should go
to Soura Gurus who are upasaks (those who do the Upasana or
prayer) of Gayathri and learn Japa, Tapa, Niyama and Vrata.

Those who see a difference of Eshwara who resides within,

have to keep choosing Guru as mentioned above. However,
those who have no difference, and can see Eshwara
everywhere can take Deeksha from a divine person who is a

Maha Yogi, Brahma Gnani, born in a family of devotees, and is a
devotee of Maha Shiva. So skilled sadhaks should follow
Divyachara (divine method), go to the Kula Guru (family
preceptor) who has Satvic Guna and take Deeksha. Immediately
with the Grace of such a Guru, the Kundalini gets awakened
and all the mantras of Gods get fructified.

The householders who follow four Purusharthas (Dharma,

Artha, Kama and Moksha) should not go to a Guru who is
totally against their Ashrama Dharmas. They should never
receive Mantra or Deeksa from a Guru who is always sick, does
not have progeny, a loner without family and a lunatic whose
Chitta and mind are disturbed because of the Yoga Sadhana or
Japa. Generally, people select a Sadhu or a Sanyasi who is on
the move, as their Guru. They would never know of his caste,
education, intellect or knowledge. That type of Guru would not
even reside in a particular place but be on Deshatana (roam
around the country). There would be no chance to meet him
again. It is not correct to receive Deeksha or Mantra from such
a Guru even if he is a great Gnani (knowledgeable person),
Tapasvi (one who meditates), Dhyani (one who does Dhyana or
meditation), Mahatma (great soul) or Tyagi (who renounced
everything). From such Gurus, only blessings should be taken
but not Deeksha or Mantra. People go and learn Pranayama
and Yoga Sadhana from such Gurus. As a result of that, they get
into health problems and sickness. The remedial methods for
such sicknesses are not known nor are they easy. We find many

people whose physical and mental conditions have
deteriorated in this way. The Guru who gives Upadesha should
not have any selfishness. Neti, Dhouti, Vasthi, severe kriyas and
certain pranayamas and Hatha Yoga are not advised for
householders. They are to be practiced only by those who have
renounced everything. Without going into the details of the
disciples and understanding his Desha, Kala, Sthitis (role or
place, time and circumstances of an individual) and his
attachments towards his material life, Upadesha should not be
given. So householders are suggested not to do such sadhanas.

Without Guru, there is no Gnana. Without Gnana, there is no

Mukti (Liberation). Rejecting Guru does not give sadgati (the
way forward spiritually). So the skillful sadhak has to obtain the
Grace of the Guru with the best of his trials and do service in
different ways to make the Guru happy. On his part, the Guru
should accept the services of the shishya who has faith and
devotion and get satisfied. Then he should bestow Upadesha of
Brahma Gnana or Gnana Upadesha or Mantra Deeksha to the
shishya and make him reach his spiritual goal. This is the
command of Lord Shiva which has to be followed by the Guru
Parampara (lineage of Gurus).

To make the Guru comfortable, the shishya has to arrange

Asana (sitting place), bed, clothes, vehicle or other things
according to his own financial status, faith and devotion. This is
done because by just making the Guru happy the shishya would

obtain Siddhi of the Mantra, Japa, Tapa and Yoga permanently.
Unluckily, if the sadhak has the capability and capacity to make
the Guru happy, but does not do so, then he does not obtain
Siddhi of Mantra and Deeksha from the Guru, despite having
taken Deeksha from that Guru.

Maha Vakya (the one important sentence of the Maha Guru) is

enough to liberate a shishya. All other methods of knowledge
are only imitation. One Sanjeevani (divine medicine) cures all
the sicknesses instead of various herbs curing various diseases
in the body. In the same way the Guru is like Chintamani
(mystic stone), Kalpavriksha (tree which bestows every desire)
and Kamadhenu (celestial cow which yields boons). He can
bless the desires of the shishya to be fulfilled. Then yoga kriyas
occur by themselves with the Advaita knowledge given by Lord
Maheshwara. Even the mantra also takes over as Ajapa Japa
(recitation done of mantra by its own). All these things do not
happen even if someone has read many Shastras and texts, but
they get fructified with the Grace of one capable Satguru.

It is very difficult to find a Satguru who is exactly in the form of

Lord Shiva and a Siddha Purusha having hundred percent of all
the above mentioned characteristics. Somewhere by great
fortune and by Grace of God one such Guru may be found by a
sadhak. However, it is not very difficult to find a Guru with half
of these auspicious qualities like a knowledgeable Gnani who
knows Yoga Sadhana, Gnana, Dhyana, Mantra and meditates

for the welfare and peace of the universe. Such a Guru who has
the Rudra Shakti (energy of Lord Shiva) by the blessings of Lord
Shiva attracts the mind and the prana of the shishya. Before the
shishya adopts the Guru, just by thinking of the Guru, by
discussing his capability and capacity, by remembering the
Guru, by corresponding with him, by going closer to the Guru
(when the shishya is called), the moment one sees the Guru,
when one pays respects (with folded hands) if tears roll down
in joy, one trembles, ones hair gets straightened, voice gets
choked, eyes become blurred and the shishya gets attached to
him, feels happy, pleasant, enthusiastic, then the shishya
should know that he has found his Guru.

With the help of the above mentioned characteristics, the

shishya has to examine the Guru and his capability and find out
whether he is the right Guru or not. Though the shishya
receives normal Deeksha for his Dharma, Artha, Kama and
Moksha, the Guru has to teach him Japa, Havan, Pooja, Paath,
Stotra and Archana of the Gods. These Anushtanas (ritualistic
prayers) are needed for the sadhak’s worldly desires. While
performing these if the shishya gets trembles and hair
straightening then the shishya should trust his Guru as a
capable Gnani and Siddha Yogi. He can give the shishya
liberating Shatchakra Vedha. Through his Guru, the most
auspicious things can happen to the shishya. When all this
happens, the Guru is said to be a Guru and the shishya
becomes a shishya. The skilled sadhak should not accept an

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

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 ill-
feelings. 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)

according to shishya’s name and Rashi (the star house in which
he is born). In an auspicious Tidhi (lunar day), Vara (week day),
Nakshatra (star), Yoga and Karana (good times), Upadesha
should be given as soon as possible.

Suitable place for the Japa of the Mantra

There should be a suitable place for doing the Japa of the
Mantra. That place could be a holy place or the bank of a river.
Uttarakhand, Kankhar, Haridwar, Rishikesh, Badri, Kedar,
Gangotri, Yamunotri and the adjoining places of river Ganga are
said to be holy places or pious lands. It is best to do chanting of
the mantra on the mountains, in the caves, beneath the trees,
on the rocks and below the rocks for Mantra Siddhi. Holy places
include the banks of Ganga and Narmada, Kasi and Prayag, the
sangam region (confluence of rivers) of river Sindhu,
Chitrakoota valley where the rivers flow, Amar Kantak, forests
of Tryambakeshwar and Nasik, below the Bilva Tree (Bael Tree /
Bengal Quince Tree / Stone Apple Tree / Wood Apple Tree),
solitary gardens, temples, beaches are also suitable for the
Japa. Chanting of the Mantra can be done even in one’s own
house. All these places are said to be good for the chanting of
the mantra. One should do mantra japa and yoga sadhana by
residing at the place whichever is suitable and wherever the
mind is peaceful. For quick results of the Mantra Siddhi,
Sadhana should be done in Ekalinga Shivalaya. This means
there should not be any other Shiva temple in the nearby area
or vicinity. In burial grounds, in places where no one goes

(Nirjana), on the banks of rivers, in natural caves, on the
mountains, on tank bunds, in the temples of Devi (Goddess), in
Shakti Kshetras (eighteen such places are said to be Shakti
Kshetras in India), in Siddha Mahapeethas (details are given
below), under Bilva trees which are in a Shiva temple, below
Gooseberry trees or Banyan trees or other trees are the places
where one can sit and do Mantra Japa. The Japa done in
different places gives different benefits.

The benefits of the mantra japa done at home are ordinary.

When the mantra japa is done in a Goshala (cow shed) it gives
one hundred times more result. The mantra japa done in the
gardens and solitary places yields hundred times better
benefits. When the mantra japa is done in the mountain caves,
holy places and the banks of rivers it gives ten thousand times
more results. When the japa is done in a temple it gives billion
times the benefit. However, after doing pranayama, when one
does the Japa to the Shiva residing within, it gives immense

Siddha Peethas
When the mantra japa is done in siddha peethas, naturally the
siddhi is obtained. Mayawati, Kankhal, Mathura, Kasi,
Gorakhpur and Hingula are the Maha Peethas. In the mountain
range near Jalandhar, there is Jwalamukhi Maha Peetha which
is famous for mantra siddhi. In the Himalayas, Ramagiri Maha

Peetha is situated. Here also mantra siddhi is obtained very

Pashupathinath Temple in Kathmandu (Nepal) is a maha siddha

peetha. Karnasootra and Mahakarna are also there. Ayodhya
and Kurukshetra are maha siddha peethas. Simhanath Sthan is
also a maha siddha peetha. Manipur which is near Assam,
Rishikesh, Prayag or Tapovan are maha siddha peethas.
Badrikashram in Uttarakhand (Himalayas) is a maha siddha
peetha. In Gujarat, Ambaji and Ambika Arthanalak are two
maha siddha peethas. Triveni and banks of Ganga are also
maha siddha peethas. Viraja Udyana Pradesh is also another
maha peetha.

Kamala and Vimala are two maha siddha peethas in Poori

Jagannath. Mahishmatipura and Varahi Kshetra near Narmada
bank, and Maha Tripurasundari Devi region in Tripura are also
maha siddha peethas. Neelavahini of Bhagamati, Govardhan
Giri of Mathura, and Vindyavasini of Vindyachala are siddha
maha peethas. There are famous siddha peethas in Ksheergram
and Vaidhyanath Dham. The most important Kamakhya Devi of
Kamaroopa (Assam state) is the main maha siddha peetha.
Here, all the desires of the sadhak get fulfilled. This place is
famous for all the mantra siddhis in Kaliyug. In this Kamakhya
peetha, Japa has to be done for direct and quick fructification
of mantra. The details of these fifty one (51) and one hundred

and one (101) peethas are given in the second chapter of
“Pranatoshini Tantra”.

The importance of Food in Mantra Japa

Rice, wheat, milk, curd, butter, buttermilk, kheer (sweet milk
cooked with rice), Poori (a wheat preparation fried in oil),
Halwa (a sweet with wheat and ghee) and satvic nutritious food
can be taken as normal food while doing mantra japa. All sweet
tasting fruits, sweet potato, potato, and other root vegetables
can be consumed. Dal, Rice, Roti, Bhendi (Ladies Finger), Ridge
Gourd, Cocinea, porridge of barley, jaggery, ghee and milk can
be taken. One has to decide on his mental and physical
condition while choosing the food. There are so many Gods.
There are many mantras related to those Gods. The rules,
regulations, food and other things have to be decided
according to each mantra they decide to chant. These habits
cannot be one and the same for everyone. For vegetarians the
food is satvic, and for non vegetarians the food is rajasic as well
as tamasic. Every one does Japa of the mantra. For everybody,
the God Almighty is one. However, the benefits of their desires
are different. So one can choose and practice in that direction /
procedure. The sadhaks who are satvic should not eat other
foods if they want Mantra Siddhi.

What the sadhak should understand is that when he eats

others’ food and does Mantra Japa and chanting, then
whatever punya he accumulates, half of it would go to the

person who has given him that food. Even in that, when one
exhibits humbleness and poverty or fakes and dupes, the result
of the Japa and chanting gets destroyed totally and he collects
papa (sins) in the place of punya (fortune). Hence, skillful
sadhaks should not eat others’ food and try to avoid it totally.
Especially those who are doing mantra japa to fulfill their
desires should not accept any donation or food from others. He
should eat his own food from his own rightful earnings. Only
then does the Mantra Siddhi occur. The desires of those would
never get fulfilled, whose tongue is burnt with others’ food,
whose hands are burnt with receiving others’ donations and
whose mind is burnt with a desire of having sex.

Some people educate themselves only for entering into big

arguments. Others do Mantra Japa for somebody else. Some
donate to get name and fame. Their mantra never gets
fructified. In the same way, certain people visit holy places for
wealth. After reaching there, they exhibit their money power to
others or they do tapa for earning more wealth. That type of
foolish, sinful people do Anganyasa, Karanyasa, Archana, Japa,
Tapa and Homa (rituals of prayers) but all that does not give
them any result and it is totally a waste.

The Asana for the Japa of the Mantra

Red carpet is supposed to be the best suitable asana for mantra
japa and desired results. When one sits on Darbhasana (grass
mat) certainly the mantra siddhi is obtained. The red carpet has

to be spread on the Darbhasana. One should sit in Padmasana,
Swastikasana or Veerasana and do mantra japa, pooja, archana
and other prayers, otherwise it does not yield results. One gets
totally destroyed if he sits on the skin of a jackal and does Japa.
This is because in mantra sadhana, even touching of the skin of
jackal is harmful for siddhi.

The methods of Mantra

If the sadhak does not have an understanding of the meaning
and consciousness of the mantra and yoni mudra, he does not
get mantra siddhi, even if he does mantra japa innumerable
times. In the beginning these mantras were hidden in the heart
of the sadhak. Now since these mantras are revealed, written
and printed they lost their power (potency). Their real power
also remains concealed. This is the very reason of the mantras
(told in the Vedas and epics) for not giving the expected fruits /
results. After performing these mantras, and doing japa,
awakening of Kundalini is done. Through that, the mantra
becomes conscious and gives siddhi. The mantras told in the
shastras and texts remain lifeless and only have the value of
their alphabetic sounds (syllables). So though mantra japa is
done for lakhs of times, it is not giving the expected results.

Not knowing the real meaning of the mantra, the feeling of the
mantra’s consciousness and the awakening of Kundalini
through the power of mantras are the reasons for the sadhak’s
not getting mantra siddhi. The sadhaks simply chant the

mantra. Even if they recite it billions of times, the fructification
of the mantra does not happen. This is because, for the mantra
siddhi, one has to certainly know the meaning, consciousness
of the mantra and awakening of the energy of the Kundalini,
and has to be experienced by him. Once the mantra gets
conscious (alive within), whatever result is felt after chanting
the mantra for the first time, the same result is experienced
when it is chanted for a hundred times, a thousand times, a
lakh times or innumerable number of times. When the mantra
becomes active, Kundalini Shakti gets awakened. So there is no
need for reciting the mantra again and again. Kundalini
awakening through the mantra japa is the ultimate benefit of
the mantra.

With the Grace of the Satguru or chanting of the Maha Mantras

in the regulated, prescribed method and practicing Pooja,
Paath, Japa, Tapa and Havan, the Mantra gets alive. Then the
Hridaya Grandhi (Heart Chakra) gets opened up. At that time,
the sadhak would have the darshans of different Jyotis
(illuminations) and his choicest Gods within himself. Then the
tears of happiness roll down from the sadhak’s eyes. The hair
on his body gets straightened. His body goes into extreme
feelings of joy. His throat gets choked. Since Kundalini Shakti
got awakened within, all the above mentioned symptoms of
Satvic Bhakti occur only with the mantra chanting undoubtedly.
This sort of examples and consciousness of mantra were always

observed in the Parampara (lineage) of Satgurus. So, in mantra
shastra, this is known as Guru Parampara.

These mantras are said to be of three types – Shastrokta (told

by Shastras), Chaitanya (conscious) and Siddha Mantras. All the
mantras of the Vedas, Smriti, Purana and Agama Shastras are
known as Shastrokta Mantras. After scrutinizing, purifying and
correcting the mistakes in the Shastrokta Mantras, they
become Chaitanya Mantras. Vachika, Upamshu, Manana and
Dhyayika Japas are done through Vaikhari, Madhyama,
Pashyanti and Paravani to make the mantras conscious.
Through Vaikhari, Vachika Japa (meditation done through
mouth) is done. Upamshu is done through Vaak Shakti. The
Pashyanti Japa (meditation done in the mind) is done through
Madhyama. In Paravani naturally Dhyayika Japa occurs. The
third type of Siddha Mantras is obtained from the Satguru
through Guru Parampara. These mantras which are obtained by
Parampara of Gurus need not be sanctified. When they are
received in four vanis and four japas as mentioned above, they
bestow results. From whomever he receives these mantras, the
sadhak should consider him as the Siddha Guru.

The Doshas (ill effects) of the Mantras and their names

Lord Maheshwara mentioned about the names of the mantras
which have doshas. They are Bahu Kootakshara, Mugdha,
Baddha, Kriddha and Bhedita, Balakumara, Yuva, Vriddha,
Proudha and Garvita, Stambhita, Moorchita, Kashta, Samveeta

or the mantras which are cut are the mantras which have
doshas. Paragnya, Chinna, Badhira, Andha, Achetana, Kekara,
Kshudita, Klupta, Sthana, Dushta, Peedita, Nisneha, Vikala,
Stabdha, Nirjeeva and Khanditarika etc. are the mantras having
doshas and they do not provide comforts.

Supta, Tiraskrita, Leedha, Malina, Durasada, Nisatwa, Nirdaya,

Dagdha, Bhayamkara, Nitrishanka, Vikrutachara, Phalaheena,
Vikruntana, Nirjeeva, Bhoomita, Shapta, Ruksha, Krishta,
Angaheena, Jada, Ripu, Udaseena, Lajjita, Mohita etc. are all
the mantras which have doshas.

One should take up the Mantra Japa after one knows the
doshas and the remedial methods. By simply doing the Japa for
one lakh or a billion times, the sadhak would not get Mantra
Siddhi, but he gets into problems. The details of these mantras
are given in the 10th chapter of “Pranatoshini Tantra” book.

The methods of Mantra Shuddi (purification of Mantras)

There are Dasha Vidha Samskaras (ten types of cleaning
methods) to remove the doshas of the above mentioned
mantras. Janana, Jeevana, Taadana, Bodhana, Abhisheka,
Vimalee Karana, Aapyayana, Tarpana, Deepana and Gupti are
the ten types of methods of Mantra Shuddi. By doing Shuddi,
the mantra becomes pure, clean, bright, powerful, and gets
activated. Just as the rusted weapons are sharpened, in the
same way with ten types of Mantra Shuddi, the mantra
becomes radiant and fructifying.

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

recited in the mind and Adhaara Shakti Kundalini has to be
invoked. By doing this, the doshas like Anava, Karmana, Maayak
doshas (such as Sahaj Agantuka, Kaarmana) get nullified and
the mantra gets sanctified. This is called Vimalee Karana. Tara,
Pranava, Vyomakara, Agni Repha, Manu, Dandi and Anuswara
are the Jyothir Mantras (radiant mantras). “Om Hreem” is the
yoga mantra for all these mantras. All the above mentioned
alphabets of the mantras are to be sprinkled with Swarna Jala
(the water in a golden pot), Kushodaka (water with Kusha
grass), Pushpodaka (water with flowers) and Omkara. This is
known as Aapyayana Samskara which satisfies the mantras.
Again with Omkara, every root alphabet of the Jyothir Mantra
has to be given Tapa hundred and eight times and Tarpana
(offering of water to the divine entities). This is known as
Tarpana Samskara. Shakti Mantra should be immersed with
honey, Vishnu Mantra to be soaked in diluted camphor water,
and Shiva Mantras are to be dipped in curd and milk for
hundred weeks. This is known as Abhisheka Samskara.

The favourite mantra has to be attached with Brahma Beeja

“Om” and Maya Shakti Beeja “Hreem Sreem”. The energy at
Adhaara Sthana has to be awakened. A hundred and eight
Kumbhak pranayamas have to be done to make the mantra
powerful. This is known as Deepthi Samskara. Merging the
mind and prana, and doing the Japa on the Sushumna is known
as Gupta Samskara. All these ten samskaras have been hidden
in the Tantra texts. The sadhak should learn these things

through his Guru. Sitting in Maha Bandhasana in Yoni Mudra
Sthiti, the Adhaara Chakra has to be pulled in. With Kumbhak
pranayama, Kundalini energy has to be awakened. Then along
with that Shakti from Mooladhara to Brahmarandhra, the mind
has to be stabilized in the mantra. It has to be chanted
thousand times so that all the doshas are taken away. Then the
Mantra Siddhi occurs soon.

There are eight Brahma Rishis (sages with knowledge of

Brahman) namely Gautama, Bharadwaja, Vishwamitra,
Jamadagni, Vasishta, Kashyapa, Atri and Vyasa. There are eight
presiding Mantra Devatas (deities) namely Gayathri, Anushtup,
Brihati, Pankti, Trishtup, Jagathi, Virat and Vasu. While chanting
a mantra the sadhak has to know about these sages and
deities. If the sadhak wants to obtain Siddhi in the desired
mantra, he should daily follow a routine of performing pooja,
dhyana, japa and havan. When he does this innumerable times
his mantra gets fructified very soon.

Mantra Chaitanya (Consciousness) and Kundalini Jagarana

Lord Shiva has given us the method of obtaining Parama Gnana
(the Supreme and Ultimate Knowledge) which gives direct
benefits and excellent understanding. By knowing this the
sadhak can obtain Mantra Siddhi of his chosen mantra very
soon. By meditating on the Kundalini Shakti in the form of the
serpent which is in the Mooladhara, through Kumbhak

pranayama if the sadhak moves the prana in Sushumna, the
prana vayu starts travelling. Then that energy makes
inexpressible and rhythmic sweet sounds like Jhan-Jhan and
Chin-Chin, and travels upwards in Sushumna to reach
Sahasrara. Again it returns back to its native place, Mooladhara.
To raise the prana to Sahasrara and again from Sahasrara back
to Mooladhara innumerable times the sadhak has to do the
Japa of his favourite Mantra by concentrating his mind. That
makes the Mantra more energetic. The sadhak would be able
to see different scenes, Gods and Goddesses within himself
with the radiant Mantra Shakti. Then all his mantras become
fully alive and conscious. In a dark house nothing can be seen
without a light. Just like that, the mantra without consciousness
cannot help to look inward. With such mantras Siddhi is not

Without sanctifying and purifying, when the mantra japa is

done, then it has to be equated as an unclean group of words
with animal tendencies. To make the mantra alive with
consciousness, as mentioned earlier, chanting has to be done in
Sushumna holding the mind and prana with Kundalini Shakti.
This means the mantra has to be associated with the Shakti
which is the form of consciousness. The union of Shakti
(energy) with Shiva (eternal peace) has to be felt in Sushumna
from Mooladhara to Brahmarandhra within and in the Para
Vyoma (higher plane). Along with Kundalini Shakti the mind has
to be concentrated upwards in Sushumna. When the chanting

is done the mantra consciousness gets awakened. It also
demonstrates its potency. Without pooja and homa, the
mantra consciousness is achieved. The sadhak should
concentrate his mind totally with an effort on Kundalini energy
and meditate through pranayama, holding the prana in
Sushumna. When he does this Japa several times, his mantra
gets consciousness. As a result of this, the knowledge of the
mantra and know-how of the Kundalini Shakti would be
obtained. The sadhak would also achieve Paramartha Siddhi
(fructification of ultimate reality).

Yoga Sadhana along with the Mantra

The complete knowledge of Yoga Shastra and Mantra Shastra
depends upon Kundalini Shakti. Until Kundalini Shakti gets
awakened, no Mantra Shakti and no yoga get fructified. This
being the reason, Lord Shiva has mentioned several times the
method of invoking that Maha Shakti in the methods of
Mantra, Tantra and Yoga Shastras. For all the mantras, the
root/base is Kundalini Shakti. All the mantras get generated
from Kundalini Shakti. This is the root for the whole knowledge.
So, this is known as Moola (root) Mantra.

The mantras mentioned in the Shastras, when chanted in the

same method do not give Siddhi and do not become conscious.
However, general public keep chanting them. Through the
practice of yoga, these mantras give Siddhi soon. So the sadhak,
who wants to attain Siddhi of his favourite mantra, should daily

practice yoga. With daily practice of yoga, Kundalini Shakti gets
awakened. With that the mantra becomes conscious and gives
Siddhi. Only then, the sadhak gets the real benefit of the
mantra. Without the practice of yoga, mantra siddhi is not
obtained and without mantra japa, siddhi is not attained soon.
Practice of yoga together with mantra japa at the same time
bestows the peace-giving Brahma Gnana.

Lord Shiva has mentioned the methodology for making the
mantra conscious and active. The body cannot perform any
activity without Prana. In the same way, Mantra Japa done
hundreds of times without the help of Prana cannot be
activated. So, mantra has to be affixed with Purusha (male)
mantra of Brahma Beeja along with Shakti (female) mantra of
Maya Beeja as mentioned earlier in this chapter. Then in the
Sushumna, mantra japa has to be done again and again holding
the mind and prana together for either one hundred times or
seven times. All the mantras get alive and conscious. This is the
method prescribed to make the mantra get fully conscious and

Sarva Karta (the doer of everything), Nirguna (beyond qualities)

and Achala (motionless) Shiva cannot do any activity without
Shakti. This is because without the help of his Shakti (Maya)
Lord Eshwara cannot do activities by himself. This same Shiva
along with Maya Shakti operates the creation and other

activities and becomes Swami (master of all). Without Shakti he
is Nishkriya (non-active). When he is with Shakti he bestows
prosperity and Liberation. This means the Brahma Beeja
mantra cannot perform any activity without Shakti Beeja.
Brahman without maya and maya without Brahman are not
useful. In the union of both, there is an opportunity for
something to happen. So the sadhaks have to do the mantra
japa of Brahma Beeja along with Maya Beeja. Without maya,
the Nirakara (formless), Nirguna (beyond qualities) Parabrahma
Shiva cannot grant prosperity and Liberation to the sadhak.
Without the help of Shakti he cannot do anything.

With the union of Purusha (male) and Prakriti (Primordial

nature, the material substratum of creation) all the activities in
the creation occur. Brahma obtained Siddhatwa along with
Savitri and became capable of creating the Brahmanda
(Universe). Maha Vishnu rules the world along with Maha
Lakshmi. Sri Krishna who stayed in Dwaraka obtained Siddhi
along with his wife Satyabhama. Sri Rama became famous with
the help of Seetha. In this world, people get Bhukti (food) and
Mukti (Liberation) with the association of a woman. Between
Shiva and Shakti, there is no difference. Just as we cannot
differentiate between Moon and Moonlight, in the same way
we cannot separate Shiva and Shakti. So sadhaks should set
aside the difference in the mind and think of Shiva and Shakti,
Brahman and Maya as one, and must practice the mantra.

Mantra Siddhi Yoga
Regulated, methodical practice of Mantra Japa awakens the
Shakti within the sadhak. Then the sadhak obtains the divine
feeling. As a result of this, when the sadhak starts chanting of
the mantra, Yoga Sadhana happens on its own. He experiences
the knowledge of the worlds within himself because of his
Atma Teja (power of the soul) which pervades everywhere as a
brilliant lustre. If this activity occurs continuously for seven
days, the sadhak feels the influence of Rudra Shakti and he
attains greatness.

Under the influence of Rudra Shakti, the sadhak speaks many

types of words and languages like Sanskrit very emotionally
with energy of Shakti. He laughs, sings and uses harsh words in
different ways. All these activities happen since the emotion of
Shakti in the mind naturally does it. The sadhak does not do
anything. When the Kriya Shakti (charged energy) is high, even
if he thinks of stopping, he cannot do it. Later when the high
energy gets into normalcy, where ever the sadhak’s looks
reach, he would see his Atma Prakash (illuminated self) fully
covered as rays of brilliance. The sadhak, who goes through this
Sthiti (experience), would see the forms of Atma Jyotis in all
directions wherever his looks reach. However, his chitta does
not get fixed to those forms. After seeing those forms, the
sadhak lets them go. With the high energy of Kriya Shakti he
obtained, the sadhak is in an ocean of happiness. In this state
even if an obstruction takes place accidentally, the sadhak gets

the energy of development and stabilizes in the much required
state. With this sort of high energy when the sadhak does the
practice of Yoga for a year, he obtains Yoga Siddhi. Because of
this Yoga Siddhi, the Yogi achieves the capability of stabilizing
himself in any Sthiti (condition) of his choice.

The endeavor of human birth is to achieve four Purusharthas

(Dharma, Artha, Kama and Moksha). To achieve them, the only
instrument available is Yoga Sadhana (meaning Mantra
Sadhana). The human being can achieve Bhukti and Mukti
quickly through Mantra and Yoga Sadhana. Shastras have
mentioned four ashram methods (Brahmacharya, Grihastha,
Vanaprastha and Sanyasa) to achieve the four purusharthas. In
Brahmacharya one has to get educated and achieve
righteousness. In Grihasthashram one should earn by right
means, and fulfill his desires according to his Vasanas. In
Vanaprasthashram, one should set aside all the desires,
Vasanas and do Tapa. At the end, one should take up Sanyasa
and get Liberation. If we assume that the life span of a human
being is a hundred years, then twenty five years should be
allotted for each ashram, and one should leave the physical
frame in Sanyasashram. Only then one would have
accomplished one’s birth on this Mother Earth.

For a skillful and intelligent sadhak the only way for enjoyment
is Grihasthashram. The other three are assumed to do Tapa and
to renounce enjoyment. If the Brahmachari, Vanaprastha (life

of retirement and contemplation) and Sanyasi set aside the
idea of renouncing and take up enjoyment unfortunately then
he reaches hell. Only in Grihasthashram, both enjoyment and
yoga practice for liberation can be taken up. In the other three
ashrams, whoever goes for enjoyment he is a great sinner. Our
Shastras have said that his life is wasted. According to Shastras,
Grihasthashram is suitable for Mantra, Oushada (medicine),
Yoga, Gnana and Dhyana Siddhi. The greatest Yogeeshwara
Lord Sri Krishna enjoyed all the comforts in Grihasthashram and
was still called as Parama Gnani. In the same way, King Janaka
and Bhagavan Sri Rama enjoyed comforts and still were known
as great Gnanis. Sage Vashishta who was well versed in Mantra,
Yoga, Gnana and Dhyana performed all the acts and activities
and still he was known to be a Maha Gnani. Sages like
Yagnavalkya, Vyasa, Parashara and other Gnanis, Dhyanis,
Rajarishis, Maharishis, Brahmarishis were in Grihasthashram
and still obtained Siddhi. Sukha Deva was opposite to all of
them and spent all his life renouncing everything and lived a life
of Parama Tyagi. If one wants to renounce, they should follow
Sukha Deva. Sri Krishna, Sri Rama, Raja Janaka, Sage Vashishta
and Tyagi Sukha Deva are five great people. They are all famous
for Gnana, Jeevan Mukti and Videha Mukti. This means
Grihasthashram is a great ashram.


Chapter 18
Tatwa Gnana in Tantra Shastra
Before Buddhism became popular, the system of Tantra was
very prevalent in India. This Tantra system was followed in all
places, especially Bengal, Assam, Orissa, Bihar, Kashmir and
Nepal. People who follow Tantra can be seen in all these places
even now. We can also see the sculptures mentioned in the
Tantra Shastras in the islands of Sumatra, Bali, Java, China,
Japan, Siam and Burma. By this we can understand that in
ancient times, the Tantra system was popular in those
countries. In Bhagavatam eleventh chapter, the pooja methods
of Tantra are given in detail. Yuga Purusha (the greatest human
being of that period) Sri Rama prayed to Goddess Durga to kill
Ravana, the demon king. Just like the methods of the Vedas,
the methods of Tantra Shastra are also ancient. Tantra Shastra
is said to be the Panchama (Fifth) Veda.

The great text of Tantra is divided into three parts viz. Vishnu
Kranta, Radha Kranta and Ashwa Kranta. There are sixty five
books of Tantra connected to each of these Krantas. In
“Pranatoshini” (reference book on Tantra Shastra) there are
one hundred and sixty two names of the books of Tantra
Shastra. All these are given by Lord Shiva. Not only these one
hundred and sixty two, the other names of Tantra Shastra
books are also given in “Pranatoshini”. There are at least three
hundred books including these one hundred and sixty two.

However, at present, there are only a few books available. Fifty
to sixty books have been published by Kashmiris in the name of
“Srinagar Kashmir Series”.

The texts of Tantra are of three types with three different

names – Shaiva, Vaishnava and Shakta. In Tantra Shastra, the
Upasana of the Trigunas of nature is mentioned. While giving
the details of the results of the Upasana, they also mentioned
about obtaining four Purusharthas, failing which the sadhak
would descend to lower worlds/births. Because of Satvic
Upasana, which is associated with Satva Guna of nature,
righteousness and liberation are obtained. Because of the Rajo
Upasana, which is connected to Rajo Guna of nature, wealth
and fulfillment of desires is assured. Because of Tamasic
Upasana, one reaches lower worlds/births. In the Tantra
Shastra, depending upon the eligibility of the Upasak (one who
does Upasana), these three paths are mentioned. They are
Satvic, Rajasic and Tamasic. In Shiva Shakti Upasanas, three
paths are mentioned. They are Divyachara, Veerachara and
Pashuvachara. In Tantra Shastra, depending upon the eligibility
of the sadhak, there are various types of Upasana Devatas
(presiding deities) to fructify the desires. Various types of
Mantras and Karmas (activities) are also given for those

Those who do the Upasana of Tamo Guna follow Vama Marg

and Pashuvachara. They adhere to five M’s which are Madhya

(Wine), Mamsa (Meat), Matsya (Fish), Mudra (a type of posture
in Yoga Sadhana) and Maidhuna (act of sex) to appease the
Gods. They feel that by practicing these things, Gods become
happy and bless them with desired results. They do terrible acts
to fructify their desires because of their bad samskaras.
Sammohana (enticing), Vaseekarana (making others surrender
to them), Uchaatana (to disgust a meditative person),
Sthambana (making others motionless), Vidheshana (these are
mantras used to create differences between two or more than
two persons) and Marana (killing) are the tricks they use to
appease Gods and get their desires fulfilled. Even now we hear
that such practices are in vogue here and there whether we
agree or not. In the texts of Tantra, it is said that one would go
to hell as the result of doing such heinous acts.

The second one is Veerachara Bhava. Those people who follow

Veerachara do the Upasana of Rajasic and Satvic Gunas. They
do not follow the five M’s like Pashuvachara followers. In the
Upasana method, wherever Bali (sacrifice of life) or offering of
wine has to be done, they substitute them with Kushmanda Bali
(offering a big pumpkin) and milk with jaggery in a copper
utensil. However, the mantra japa, havan and method of doing
pooja of both these followers are naturally one and the same.
The followers of Veerachara path do not do Jeeva Himsa (killing
of animals) and Madhya Nivedhana (offering of wine). So these
people find faults in the methods adopted by Vama Marg
(path) followers. Vama Marg tantriks are to be really blamed.

People detested and hated Tantrik Upasana methods
performed by Vama Marg followers. By doing such acts, the
actual greatness of Tantra Shastra does not get reduced. The
shastras have clearly mentioned that the sadhaks will get
results based on the Guna (Satvic, Rajasic or Tamasic) which
they follow. In the Vedas also, it is mentioned that people
would reach lower worlds/births if they do the Upasana with
Agnana (Ignorance) and Andhakara (Blind belief). All the
Shastras preach us not to do such acts which beget harm. In our
shastras, the good and bad aspects of material life are widely
discussed. Meat is not an edible thing. However, in Vaidya
Shastra (medical sciences) the good and bad about them are
described. In the same way, in Tantra Shastra also, auspicious
Upadeshas (preachings) are given in various ways. How can we
leave them? According to the shastras, the good in them has to
be accepted and the rest of it has to be left aside. This is told to
be the knowledge which comes out of discrimination.

The Dharma Karmas, Pooja Paath, Japa Tapa, Havan, Recitation,

Meditation, practices of Yoga, pilgrimages, fastings and the
other things which we do are the acts of Tantra. In the texts of
Tantra, these acts and activities are described in detail. There is
a big description about all the Gods we pray to, and their
mantras. With selfishness, to achieve Paramartha (the Ultimate
Goal) all the karmas we practice are Tantric only. So we are also
Tantrics, but we are not the followers of Vama Marg. In the
texts of Tantra, there is a mention of the Devis and Devatas

(Gods) who have been talked about in the Epics. The practice of
Yoga which is mentioned in the Upanishads can be found in the
texts of Tantra. In the Karma Kanda (Chapter of the Rites) of the
Vedas, Yagna Karmas (performing the Yagna) is the main
portion. Presently, somewhere or the other these Yagna
Karmas are being practiced. We can conclude that the
knowledge we get through the Vedas, Upanishads, Puranas,
Dharma Shastras and Darshana Shastras is not different from
the knowledge of the Tantra Shastra. In all these things, same
knowledge is hidden.

Divya Kulachara
The yogis who follow Divya Kulachara do the Upasana of Satvic
Guna. They detest the Vamachara followers who do the
sadhana of the five M’s. Spiritually, all these yogis hate the five
M’s and their sadhanas. They give a different meaning to those
sadhanas. The name “Kula” is associated with Shakti and
“Akula” is associated with Lord Shiva. The Divyachara sadhak
who merges into the union of Shiva and Shakti is called
“Kuleena”. The ignorant followers of Pashuvachara Marg never
get the awakening of Kundalini Shakti. The sadhak who follows
Divyachara gets the Kundalini Shakti awakened. So, we should
conclude that the yogi of Kula who gets Kundalini energy is the
true servant of Shakti (Mother Goddess).

The Divyachara sadhaks think of the Kundalini energy as wine,

Parama Shiva as meat, and Bhairava Shiva as Bhokta (one who

consumes). The union of Shiva and Shakti gives them
happiness. This is only liberation. Happiness is the form of bliss.
This is there in the body of the sadhak. The yogis drink the
Amrut (nectar) which is obtained through their body. These are
called the Divya Panchamakaras (The divine and real five M’s).

The yogi who knows about the three Lingas that are in the Agna
Chakra (Swayambhu, Baana and the other Linga within himself)
alone has the capability to do the Shat Chakra Bedhana. The
one who can travel from Mooladhara to Parama Shiva (who
resides in the Sahasrara) and the one who goes again and again
from Mooladhara to Brahmarandhra to drink the nectar oozing
from the Chandra Mandala (planet Moon) which is in the
middle of Sahasrara, is known as the yogi who had Madhu
Paana (drinking of nectar). The others who drink Madhira
(ordinary alcoholic and intoxicating drink) are all considered as
ignorant people.

When the energy of Kundalini merges into Parama Shiva in the

Sahasrara, then from the thousand petalled Lotus, the nectar
oozes out and the yogis drink it. This drinking is said to be Maha
Paana, Madhu Paana or Madhira Paana, according to Divya
Kulachara. The yogi takes his tongue upwards, makes Khechari
Mudra and drinks the nectar which comes out of the Sahasrara.
They do not drink the wine which is prepared with jaggery and
rice. They do not take Bhang which gives them temporary and

external intoxication. They enjoy the bliss which comes out of
the activity of Kundalini energy. Such yogis are Brahma Gnanis.

The subtle body of the Jeeva (Immanent) is held within the

physical body. So the human being becomes ignorant and tied
down to the body. The yogi who eats meat as the form of
ignorance is called as Mamsa Bhakshak (meat eater). The
skilled yogis get rid of the animal of Papa and Punya (animal
tendencies) with the sword of Gnana. They give that Bali
(Sacrifice) and become capable of merging their Chitta with
Parabrahma. Those people are the true meat eaters. The one
who controls his mind, prana and senses, can give the Bali to
the Atma, and experiences the comfort of the self is said to be
the meat eater. Those who do the killing of other living beings
are called as Tamasic (sinners). Those are the people who
cannot satisfy their taste buds and in the name of God they
offer Bali and eat that meat. These sorts of people certainly
take a lower birth in the animal kingdom.

Controlling all the senses through the mind in the soul is said to
be the eating of the fish. Continuous radiance of happiness
from the atma is said to be the mudras. Only yogis can do these
and they are known as Mudra Dharana, Dhyana and Samadhi.
Through the practice of these, liberation is obtained. External
enjoyments and material comforts do not give Mukti

Merging Parashakti Kundalini Devi with Parama Shiva through
Maidhuna Samyoga (association of male and female) and
getting the ecstacy is supposed to be Divya Maidhuna (the
divine union) experience by the yogis. Because of this, they get
out of the cycle of births and deaths. Otherwise, a relationship
with any women (other than one’s wife) is called womanizing.
The union of Shiva and Shakti is Samyoga. According to yogis,
merging the Bindu form of Shiva with the Kundalini Shakti is
Divya Maidhuna.

The paramashakti of Ida and Pingala should enter the

Sushumna Nadi. Sushumna is known as Shakti. The Jeeva (the
form of Prana) is said to be Lord Shiva. The Samyoga of
Sushumna and Prana is said to be Maidhuna. The divine feeling
which the yogis experience occurs when the mind and prana
enter the Sushumna. When the Prana Vayu stabilizes in the
Sushumna, the enjoyment experienced is billions of times more
than that of sexual pleasure. Generally because of participating
in Maidhuna the strength and energy are lost but the Divya
Maidhuna increases them along with enthusiasm.

By just drinking (intoxicated wine) if one gets Siddhi, then

everybody would have taken to drinking. Those ignoran people
who drink habitually would all have got liberated. In the same
way if meat eating gives punya, swarga (heaven) or moksha,
every one would have eaten meat to earn punya. The animals
which eat meat also would have got punya. If one gets

liberated through participating in sex with a woman, all the
living beings in this universe do that, and all of them would
have to get liberation. If people do not understand the true
knowledge Bhagavan gave us and still proclaim that they are
righteous people, those people would reach lower
worlds/births after their demise.

Ashta Dasa Vidyas

Rig Veda, Yajur Veda, Sama Veda and Atharvana Veda are the
four Vedas. Shiksha, Kalpa, Vyakarana, Nirukta, Chanda, and
Jyotisha are the six Vedangas. Mimamsa, Nyaya etc. are Shat
Darshanas. There are one hundred and eight (108) Upanishads,
Puranas, Etihasas and Dharma Shastras. Ayurveda, Dhanur
Veda, Gandharva Veda and Artha Veda are four Upavedas. All
these together are known as Asta Dasa Vidyas. The upaveda for
Rig Veda is Ayurveda (medical education). The upaveda for
Yajur Veda is Dhanur Veda (archery and warfare). The upaveda
for Sama Veda is Gandharva Veda (musical knowledge). The
upaveda for Atharvana Veda is Artha Shastra (sculptory art and
crafts). There are eighteen Puranas. They are Brahma, Padma,
Vishnu, Shaiva, Bhagavat, Naradeeya, Markandeya, Agneya,
Bhavishya, Brahmavaivarta, Linga, Varaha, Skanda, Vamana,
Koorma, Matsya, Garuda and Brahmanda. There are Upa-
Puranas 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

Karma give the knowledge of material and spiritual life to the

How can we know whether the ancient Shastras about Dharma

and Karma along with the eighteen educative texts of Shastras
were written by knowledgeable seers or ignorant, mean and
disoriented people? Nobody can clearly decide on this. This is
because all these Shastras were heard either hereditarily or
through Guru-Shishya Parampara, and were then put into
writing. In those books we can never find the name of the
author, his profile or the time frame. All these Shastras do not
focus on a single point. All of them have taken up various
subjects at different times and proposed their theories in a big
way. In such circumstances, it is very difficult to draw logical
conclusions. Especially when it comes to the Puranas, there are
many disputable points which have to be debated very well and
need to be revised. In Purana Shastras the description of very
favourable things, terrible things and realistic things are given
in detail. The details of Tatwa Gnana are also extensively
discussed. There are many irrelevant things as well. The Murthi
Pooja (having a statue in front of the sadhak and performing
pooja), Vrata, Japa, Dana and Theertha Yatra (visiting holy
places) are all mentioned in those books. According to many,
those Puranas are written by Krishna Dvaipayana (meaning
Bhagavan Veda Vyasa). However, we see a few imaginary and
ignorant things also described in the Puranas. How can Veda
Vyasa who is a Trikaladarshi (one who can see the past, the

present and the future) mention trivial matters and write
them? The Vedas, Upanishads, Shat Darshana, Dharma Shastras
and Smrutis are undoubtedly true, but all the matters in the
Puranas do not appear to be true. However, all the people are
doing Dharma Karmas as directed in the Shastras.

The Shastras written by Gnanis

Gnana was obtained through the Sadhana of Shaiva
Pashupatha Mahadarshana Shastras. With that energy and by
the Grace of Parameshwara, devout Gnanis have authored
other Shastras. Maharshi Kanada wrote Vaisheshika Dharma
Shastra. Gouthama Maharshi wrote Nyaya Darshana Shastra
and Sage Kapila wrote Darshan Shastra. Sage Dhishtha wrote
Charwaka Nastika Darshan texts. This text is the most objected
one. To understand this or to make it better understood to
others, we may get into problems. The Great Buddha, the ninth
incarnation of Maha Vishnu wrote Bouddha Shastra to destroy
the wicked minded. That book contains reverence to Buddhism
as well as opposition to the contents of the Vedas. When the
Vedas were opposed, this book got rejected by the people.
Buddha did not sing the glory of God but rather focused on
Gnana obtained by direct perception. He wrote more about the
knowledge that he obtained. Many people left their karmas,
became empty and argued about the non-existence of
Eshwara. Dharma Shastras said that leaving aside one’s duties
and the work to be done is a great sin. Rejecting Eshwara is
Maha Papa (great sin). In the Nyaya Shastra written by Sage

Gouthama, it is said that obstinacy in illogical arguments about
the karmas to be done would lower the Jeevatma into animal
births. The Shastras were written with the Grace of Bhagavan,
and to understand them, the energy of Bhagavan is very

Generally ignorant people get attracted to that system/religion

where they need not have to work on Prapanchika Karmas
(worldly activities). Buddhism had come in to preach Gnana as
a route to Spirituality and Buddha had enlightened many souls.
However as generations passed by, the personification of
Sanyasa, the concept of Vairagya and living on alms as a
mechanism to erase ego resulted in thousands of ladies,
children and men becoming beggars and moving around India.
Many kings and emperors also took to Buddhism. Hence, at
that time Jagadguru (the master of the world) Adi Shankara
(the founder of Sanatana Dharma) came to re-establish
Sanatana Dharma, the Vedic religion. Buddhism did not remain
a force in India but instead it spread into many other countries.
Buddha had asked some of his disciples/followers to carry it far
and wide. In 1921, according to a survey conducted by all
religions, the population on the earth was 1630 million. For
every hundred people, there were fifty Buddhists, twenty six
Christians, thirteen Muslims and 11 followers of Sanatana
Dharma (Hindus). This gives us an idea of how well Buddhism
was established. Half of the population on the earth was
following Buddhism. The people of Ceylon, Burma, Tibet, Siam,

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.

All our Shastras of Dharma and Karma are written by Gnanis
(Seers) with the Grace of Lord Shiva. Either doubting them or
not following them is a great sin. Following the Shastras written
by agnanis (ignorant people) is a great sin. There are no
Shastras which are specified for the ignorant, but those agnanis
who use it for their selfish motive have combined Adharma and
Agnana with the original texts for their personal gains, and
rewritten the same Shastras written by Gnanis. That which is
not in agreement with Dharma (righteousness) either on earth
or in the higher worlds brings calamity. Such things written by
agnanis have to be understood and left aside. In the Shastras
everything has been discussed through stories and roles
personified by important characters. Their good and bad
qualities are given in detail for commoners to learn. For a
variety of benefits, there are various rules and different
methods. Whatever method is suitable, that method can be
adopted by them. The Shastras say that one has to stick to
one’s Swadharma (own duty) and obtain the four Purusharthas.
The prime objective of Shastras is to make the human being
achieve the goal of his life. There is no other better objective
than this.

The Darshan of Gods

According to the Puranas and Epics like Mahabharata we
understand that there were relationships between the Gods
and human beings for millennia. The Gods used to help human
beings. People were performing Yagnas for Gods. To obtain

boons, they were doing severe Tapa (penance). In those days,
people used to fulfill their desires by praying to Gods. In
Mahabharata many such stories are there. With Mantra Japa,
Kunti Devi gave birth to the Pandavas as a boon from the Gods.
Arjuna did penance and obtained boons from Parameshwara.
Indra helped Arjuna. Dharmaraja did Surya Upasana and
obtained Akshayapatra (a utensil which gives unlimited food by
just praying). There are hundreds of such stories in our
Puranas. Bhagavan Sri Krishna did penance of Lord Shiva and
Shakti, and obtained many boons. However, all these things
happened well over 5,000 years ago. All the people of all castes
prayed to Gods and obtained benefits of their choice. They
lived a comfortable life and created a place for themselves in
history living amicably with peoples of other beliefs and castes.

On the account of the absence of faith and true knowledge

nowadays many practices are falsely labeled as superstitions.
The various aspects of Universal Energy, represented by various
Gods, are not properly understood/explained to people.
Without steadfastness in practice one cannot obtain the
darshan of Gods.

The darshan of Gods can be obtained if one does Tapa

religiously as per the prescribed methods following all the rules
and regulations. Then, even boons can be obtained. In a book
called “Bhaktimala” the stories of devotees of the past three
hundred years are written. These are not very ancient stories.

The Queen Meera Bai used to have darshan of Sri Krishna.
There are other stories like Sant Tulasidas (who wrote Sri Rama
Charita Manas), great devotee Narsi Mehta (whose work used
to be done by God Himself), Namadev, Tukaram, Haridas
Swamy and hundreds of others. All of them always used to be
immersed in constant remembrance through singing bhajans in
praise of God. They used to visualize God everywhere. They
were not connected to worldly and material life. They were
only singing the glory of their personal God.

If devotees had Darshan of God three hundred years ago, why

does it not happen now? If we are devoted to God like them
sincerely, then the Darshan of God can take place. This has
been mentioned by the Mahatmas (great souls) and the
Shastras. As mentioned in the Shastras, when the body, mind,
prana and the senses are combined together constantly in all
the circumstances, and God is remembered and prayed, the
sins diminish and the Darshan of God is attained. To obtain the
Darshan of God, a great feeling of surrender, Tapa and Yoga
Sadhana are most important. Unless connection with this world
is not set aside, the blissful state that is obtained through Yoga,
Gnana and Dhyana cannot be achieved. The sins also do not
diminish. In such a situation, the Darshan of God also is not
possible. According to our Yoga Shastras, when the darshan of
God is obtained through the Gnana which comes out of Yoga
Sadhana, then the sadhak gets completely relieved of Roga
(sickness), Shoka (misery), Dukha (unhappiness), Papa (sin),

Janana and Marana (cycle of births and deaths), and obtains
Jeevan Mukti (Liberation). The Satvic Sadhaks who perform
Japa, Tapa, Seva, Pooja, Yoga, Gnana and Dhyana sincerely with
faith and do good work would have the darshan of God as
mentioned earlier. One gets intuitive instructions from within.
One need not have any doubts about this. Through Vairagya
(renunciation), the sadhak achieves a higher state in his
Sadhana and his Satva Guna also increases. His Chitta, mind,
senses and prana become pure. The sadhak obtains happiness
and peace. Atma Shakti (the energy within) would increase. At
once, Viveka (discrimination) and Vignana (true knowledge)
would increase within and in Dhyana the darshan of Gods is
obtained. When the sadhak gets such divine experiences, he
may face Chitta Bhrama (delusions of the mind). He may not
have any control over his mind in that state and may behave
strangely. He would blabber about the future, Gnana, Dhyana
and Darshan like a mentally unstable person.

To proclaim their superiority, many cheats and arrogant people

put up a show and say that they have had the darshan of God.
They also mention that Gods keep discussing with them about
the good and bad that may happen in the future. Ignorant
people believe such things and keep surving such arrogant
Gurus. They give Dakshina (token of gratitude given to the
Guru) to such people trusting them as Gurus. When their
desires do not get fulfilled or when mishaps happen they begin
to blame such fake Gurus. Because of their bad experience,

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.


Advaita A School of Vedanta holding the oneness of
(Literally God, Soul and Universe, whose exponents
non-dual) were Gowdapada and Adi Shankara.

Adi Shankara A great Saint and Philosopher; Exponent of

Advaita Vedanta; Known for his
commentaries on the Bhagavad Gita,
Upanishads, Brahma Sutras; Author of
Soundarya Lahari and other devotional

Agni God of Fire and Speech.

Ahamkara Ego.

Agna/Ajna A psychic centre in the middle of the


Akasha The first of the five material elements that

constitute the universe, often translated as
“Space” and “Ether”. The four other
elements are Vayu (Air), Agni (Fire), Ap
(Water) and Prithvi (Earth).

Anahata A psychic centre situated in the heart.

Artha Meaning

Asana One of the eight limbs of Patanjali Yoga;

Postures of the body.

Atman The Self or Soul – denotes both the

Supreme Self and the individual soul which
according to Advaita are identical with

AUM The same as “OM”.

Avidya A term of Vedanta denoting ignorance.

Bhagavad Gita An important Hindu Scripture containing

the teaching of Lord Sri Krishna to Arjuna.

Beejaksharas Seed sounds.

Brahma Name given to God signifying His aspect as

Creator (one of the Hindu Trinity).

Brahman The Absolute or Supreme Reality.

Brahmacharya The first of four stages of life; The life of

umarried student; The observance of
continence for the pursuit of the Self.

Brahmasutras A treatise on Vedanta philosophy ascribed

to Bhagavan Veda Vyasa.

Buddhi Determinative faculty of the mind; Intellect.

Chaitanya Consciousness.

Chit The cognizing faculty.

Chitta Mind with its accumulated impressions in

its function as memory.
Devas (Literally The Gods of the Hindu religion.
Shining ones)

Dharana One of the limbs of Patanjali’s Yoga;

Contemplation or fixing the mind;

Dharma Righteousness

Dhyana One of the limbs of Patanjali’s Yoga;


Dwaita (Literally A system of Philosophy holding that the

dual) individual souls are different from each
other and from God.

Eshwara The Lord of the entire Universe; Also the

personal God of all.

Gayatri The name of a Vedic metre; Also the

Mantra used for worshipping the Supreme,
contained in the Vedas.

Gheranda A sage and author of Gheranda Samhita, a

classic work on Hatha Yoga.

Gita See Bhagavad Gita.

Grihasta Married householder; The second stage of


Guna (Literally According to Sankhya philosophy, Prakriti

attribute or (nature or matter) has three Gunas. They
quality) are Satva, Rajas and Tamas. Tamas means
dullness or inertia. Rajas means restlessness
or activity. Satva means balance or
righteousness. The three qualities bind the
human nature to the world.

Guru Teacher or Preceptor; The remover of

darkness or ignorance.

Hatha Yoga “Ha” stands for the moon or Ida and “Tha”
stands for the Sun or Pingala Nadi. This
Yoga deals with the union of physical and
mental energies and channelizing these
through the Sushumna Nadi which carries
the spiritual energy in man.

Ida Nadi A nerve which starts at the Mooladhara and

runs to the left of Sushumna Nadi and ends
at the right nostril.

Jagrut The waking state of Consciousness.

Japa Yoga Chanting of Mantras or names of God;
Union with God through the process of
repeating the names of God mentally or
with rosary.

Jiva (Literally the The individual soul; The embodied or living

living being) being.

Jivatman The individual soul which, in essence, is one

with the universal soul.

Jnana/Gnana Knowledge of Reality arrived at through

reasoning and discrimination; Also the
process of reasoning by means of which the
Ultimate Truth is attained.

Jnanendriyas/ Sabda (Sound), Sparsha (Touch), Roopa

Gnanendriyas (Sight), Rasa (Taste) and Gandha (Smell).

Kapila The founder of Sankhya Philosophy.

Karma Action in general; Duty; The Vedas use this

word chiefly to denote worship and
humanitarian action.

Karana Sharira The causal body.

Kumbhak Retention of breath.

Kundalini The name given to the energy being coiled
and dormant at the base of the spinal

Madhyama Sound as uttered in the throat.

Manipura A psychic centre at the navel.

Mantra Seed words or Sacred words constantly

repeated by the Mind.

Maya A term of Vedantic philosophy denoting

ignorance, obscuring the vision of Reality;
The cosmic illusion on account of which one
appears as many, the Absolute as the
Relative world.

Mimamsa One of the six systems of Hindu philosophy

– divided into Purva Mimamsa, the system
of Jaimini and Uttara Mimamsa or Vedanta.

Mudra (Literally Special postures of the body or limbs

that which creating Spiritual Vibrations; That which
removes pain) removes sorrow.

Nirvana Final absorption in Brahman, or all-

pervading reality through the annihilation
of the individual ego.

Niyama One of the eight limbs of Patanjali’s Yoga;

Imbibing God consciousness through
contentment, austerity and spiritual study.

Om (also known The most sacred word of the Vedas; Also

as Pranava) written as AUM. A symbol both of the
personal God and the Absolute. For further
explanation, see Madukya Upanishad.

Pancha Bhootas Prithvi, Ap, Tejas, Vayu, Akasha (Earth,

Water, Fire, Air and Ether).

Para Beyond; The causal aspect of Sound.

Paramatman The Universal or Supreme Soul.

Pashyanti Sound perceived as an idea.

Patanjali The author of Yoga Sutras dealing in Yoga,

one of the six systems of Hindu Philosophy.

Pingala Nadi A nerve which runs at the right side of the

Sushumna Nadi and ends at the left nostril.

Prajna Consciousness functioning in deep sleep.

Prakriti Primordial nature; The material substratum

of creation consisting of the three Gunas,
viz. Satva, Rajas and Tamas.

Prana The Vital Breath (also Life Force) which

sustains breath in a physical body; The
primal energy or force, of which other
forces are manifestations in Yoga; Prana is
described with five modifications, viz. (1)
Prana, controlling the breath, (2) Apana,
carrying downward unassimilated food and
drink, (3) Vyana, pervading the entire body,
(4) Udana, present in vomiting and
conducting the soul from the body at death,
(5) Samana, carrying the nutrition
throughout the body. Prana is also a name
for Saguna Brahman or Brahman with

Pranava The name given to the sacred word, OM.

Pranayama One of the eight limbs of Patanjali’s Yoga;

Regulation of the Breath.

Pratyahara One of the eight limbs of Patanjali’s Yoga;

Withdrawal of the senses from objects.

Rajas See under “Guna”.

Raja Yoga A system of yoga ascribed to Patanjali.

Rechak Exhalation of Breath.

Rishi A Seer of Truth to whom the wisdom of the

Vedas was revealed. A general name for

Saint or Ascetic.

Shabda Uttered sound.

Saguna Brahman Brahman with attributes; The Absolute

conceived as creator, preserver and
destroyer of the Universe; Corresponds to
Eshwara or Personal God.

Samadhi A super-conscious state; An objective of

meditation; Transcending the three known
states of consciousness viz. waking,
dreaming and dreamless sleep.

Samsara The material world; Unceasing cycle of

births and deaths.

Shankara See “Adi Shankara”.

Sandhya Worship of Sun-God at the time of Sunrise,

Noon and Sunset; The meeting time.

Sankhya One of the six systems of Hindu Philosophy

which teaches that the universe evolves as
a result of the union of Prakriti (nature) and
Purusha (consciousness), founded by Kapila.

Sanyasa Monastic Life; The last of the four stages of


Sat-chit-ananda Existence-Consciousness-Bliss; A name of
Brahman or Absolute Reality.

Satva See under “Guna”.

Shakti Energy; Name given to God conceived as

the Mother.

Shiva Name given to God in His aspect of


Sthula Sharira The gross body consisting of the physical


Shushumna Nadi A central nerve running through the spinal

column, starting from the Mooladhara and
flanked by the Ida and Pingala Nadis to its
left and right sides.

Sushupti The third state of consciousness of deep

and dreamless sleep.

Swadishtana A psychic centre at the base of the sexual


Swapna The dreaming state of consciousness.

Tamas See under “Guna”.

Tantra Literally means technique, plan or

stratagem; Name given to books dealing in
methods of worship of deities; A branch of
study under the Agama Shastras; It includes
rites, symbols, mudras, consecration of
images, etc.

Turiya The fourth state of consciousness; Pure

consciousness which both transcends and
pervades the other three known states of
consciousness, viz. waking, dreaming and
dreamless sleep.

Uttara Gita A treatise on Yoga and Advaita containing

the teaching of Lord Sri Krishna to Arjuna,
ascribed to the latter part of Mahabharata.
The commentary by Gowdapada is a classic
text supplementing the Bhagavad Gita.

Vaikhari Gross or uttered sound.

Vairagya Non attachment.

Varna The letters of the alphabet; Literally colour.

Vanaprastha The third stage of life of retirement and


Varuna Presiding Deity of Water.

Vayu God of Wind.

Vedanta Literally, the concluding portion of the
Vedas; A system of Philosophy ascribed to
Veda Vyasa, discussed in the Upanishads,
Bhagavad Gita and Brahma Sutras.

Vedas The revealed scriptures of the Hindus

compiled by the sage Vyasa into Rig Veda,
Yajur Veda, Sama Veda and Atharva Veda.

Vishnu Name given to God in his aspect of

preservation; One of the Hindu Trinity.

Vishudha A psychic centre in the throat.

Yama One of the eight limbs of Patanjali’s

Ashtanga Yoga; Includes non-violence,
truthfulness, non-stealing, continence, non-
acceptance of gifts, and non-accumulation
of wealth.

Yantra A machine or a form or diagram invoking

spiritual power like the Sri Chakra.

Yoga Union of the individual soul and the

Supreme Soul; Discipline by which such
union is effected; The Yoga system of
philosophy ascribed to Patanjali is one of
the six systems of Hindu Philosophy.
Different types of Yoga are Bhakti Yoga,

Jnana/Gnana Yoga, Dhyana Yoga, Raja Yoga,
Hatha Yoga and Kundalini Yoga.

Yoga Vasishta Instructions dealing in Vedanta and Yoga

given by Rishi Sri Vasishta to Lord Rama.