Nic TAltrtf
Yl{g. -KUND R \
Swami SatyanandaSaraswati Bihar School of Yoga, Munger
Thft\tN0
Tlrg HUNDAIINI Swami SatyanandaSaraswati
Translatedby V. V. Bard
Swami Satyananda Saraswati All rights reservedby Bihar School of Yoga Munger,Bihar, India First edition 1957 Secondedition 1973 Third edition 1978 Fourth edition 1982 Publishedby Sri G. K Kejriwal Honorary Secretary Bihar School of Yoga Typesettingby Tata kess bmited, 414, Yeer SavarkarMarg, Pnbhaaevi, Bombay 400 025 Printingdonatedby Raja Enterprises, 7, Adhyaru IndusbialEstate, Q"nmillCompound,
Sr,vamiSatyanandaSarasuatiwas bm on the 26th July 1923 in a small tourn near Almora, in the foothills of the Himalaps. Even as a child he showed odraordinaryqualitiesand his first spirituale:perience Gcurred at the ageof six He wasblessedby the many sagesand sadhuswho passedby his home on theii wayto the higherHimalayanregions. Al the ageof nineteenafter completionof his formal education,he left his home to searchfor his quru. At Rishikeshhe met $,vami Siraananda,whom- he recognizedas his spiritualmaster.During the twelve years tha! he spent,at hls guru's astinm, $pami plungedhimselfinto karmalpga to such Satyananda an e*ent that Spami Sivanandasaid he diil the work of four people.An ideal disciple,Suami Satgnanda v,rorkedfrom the early hours of dawn untif hte at night invohing hims€lf in a.rery kind of work from carrlnngwaterto as-hrammanagementServiceto guru washis passionand hisjoy. Although he had a very keen intellect and was describedas a 'versatilegenius'by Svami Sivananda, his -leamingdid not come frorn any inshrction or str.rdyin his gunr'sashram.He follcnvedwith fai$ his guru's one command:"Wo* hard and you will be purified.You dont have to bring the light; the light will unlold from within you." And this is what hap-
pened.He gainedan enlightenedunderstandingof the -a secretsof spiritual llfe and has since become qreat -and authority on tanha, hatha yoga, kundalini yoga laiya yoga. Aftq slending twelve years at his guru,s ashram, b.wanli Satyanandatook to pariwajaka life and wan{e1ed extensivelyfor eight years throughout the Indian Subcontinent.During this period he met manv qreat saintsand yogis,and he spenttime alonein fomiulitinq and perfectingtl'9 yogic techniqueswhich could alleviatZ the sutferings of humanity. In 1965 his mission became apparent and he foundedthe Bihar School of Yoga. Beciuse his miision had been realued while he wls stavinq in Munqer. he settled there by the Ganga in order Io help m"oid people towardsthe spiritual path. Beforc long, students were coming from all over India and abroad,-andsoon Sat5ananda'steachingswere rapidly spreading Sr.i mroughoutthe world. In 1968 he went on an e*ensive world tour to prop.agatethe ancient yogc' pmctices among people of all castes,creeds, religions-and. nationalitiEs.'Since then Swami Satyananda-hasbecome well known on every continent and he is recognized as a leading eponent of VoSaand tantra, guiding multitudes oT spiritualseekersand inspiring many ashramsand r,loqa centers throughout the world. Foi the last ten ;rats he has been dividing his time between foreign fours, Indian tours,and residenceat Munger.
Bihar School of Yoga
Bihar Schoolof Yoqa. Munqer is the homeof $,tlami in 1964in order was-founded Satyananda Saras'rryJti.'lt and sann' to impart yogrc training to householders become has since yasinsinstitution alike.T=hisunique pre' ancient point the return to fol a mass ihe focal yoga cepts of ihe yogic sciences.In 1968-t!re [rst teicher training coursewas conductedfor European aspirants.Since then, the schoolhas groruninto-an iniernationaltraining ienter of great reno\r/n,*ith g large follouringand numerousbranchesand af{iliated centers. Today Bihar Schoolof Yoga consistsof Sivananda Ashram, wfrich is the originEl center, and Ganga Darshan,the new ashramcomplexwhichis built on a largehill overlookingthe Ganga.Here,in a settingof natural beauty,surioundedby lush gardens,verdant paddytieldsand with a majestic180degpeepanoramic viarybf Ganga,a na^,visionof yogrclife is inspired. The techniquesof integralyoga,faughthere are to personaldwelopment. a synthesisof all approaches Sh6rt and long term yoga coursesare conductedon an individualbasisfor residentialand day students. Kriya yoga coursesare alsoconducte!.Yoga therapy is taughtby s,vamisqualifiedin medicalscience. Yoga teachertraining coursesare an important part of the curriculum.One month coursesare tre-
=
quentb.conductedfor householders, qualifuingthem to teachthe simplerpracticesof yoga'to tfreir"turnitv and communitymembers.More advanced coursesof Iongerdurationare alsoarailable. The Bihar School of Yoga is renovuned for its excellentsannyasatraining anl was one of the ffrst institutions of its kind to initiateand train foreignand femalesannyasins on a largescale.Gurukultiaininq providesspecialguidance for.children of all aqes. The institutealsohousesa Research Co6rdinatinq Centerwitha largecollection of booksanddata,wherE mostof the publications_on yogatherapyand research are compiled.AshramGraphi&, the mbdernprinting press,prints all of the BSY publications on'a widE range of equipment.It is ful$ staffedand manased by the.sannyasins and inmatesof the ashram,who do werythingfrom typesetiingto despatch. Conventions,seminarsand lecturetours heln to spreadyoga from door to door and from shorl to shore. Every year Bihar School of Yoqa sDonsors l*gq scale-nqtional and internationalionventions, conductedby $,rami Satyananda. ln addition,trained sannyasins are arrailable for conductingorganizedconventions,seminarsand lecture tours in all areasof India and the globe.This provides a solutionfor the -find yogic minded pi_oplewho it impossible to make the journey to Mungeror to any of ihe other branch ashrams.
Preface
The gurr-shishya communion is the most enduring type of relationship mankind has ever known. tt hanscendse>qperiences and emotions,and continuesto. work in its own non-rational way even after death. The normal man ruled by fear, love, hatred, passion and compulsions,cannot see it working, even as it propels his very soul from the depths to the heights of evolution; indeed even the guru through whom the great energy is moving cannot intellectuallyunderstand it. It is the etemal mysteryof grace. The followinglettersare the actual written account of such a relationship,serving as material organs of the spiritual transference.Though originally written personally by Swami Satyananda Sarasv,ratito one of his closestdisciples,they are intended for all persons who walk the spiritual path; their lessonsare etemal. This offset edition was made possibleby Mr. D. M. Khanna of Raja Enterpriseswho donated the seruices of his pressfor printing of this book.
Itutrasgarh 28.4.59 to study the item of you have yoga will After dhyana R-nu4 Pape.rs. lnitiation Y oga sankalpa-sadhinafrom the third The a month. the entire Initiation Paper twice final The portion of the Initiation Paper will be difficult. portion of the Initiation Paper can be read daily.Better wear a yellowish colored garment at the time of meditation.Get up early in the morning, say at four. If for any reason the morning meditational Practice-is disturb-ed,practiseit in the eveningor at night: But do not give it up. Practisemeditationunder a mosquitonet ihsteadof under a fan. Bath and change of dress are not indispensable conditionsfcjr meditation,though to acceptthem, would be best.Meditationcan be practisedafter washingone's handsand feet also.But assureyourselfthat the mind is for the sadhana. -prepared You shouldpractisechakra5anaandsuptauajrasana. The method of practisingchakrasanais this: stand up t-he eye; and keep the fea apart. Hold the waiSt,-c-lose arrd bend bactspard!, supporting yourself on the wall. Supta rajrasana.can be- practised after adopting the vajrasanaposture, in the sameway as matsyasanaRainandgaon 6.8.59 Irregularity in practice is the main obstacle in y-oga sadhana.Some meansmust be found to removeit. If in everyday activitiesand performance of socialduties you cannot iind time, you should do japa mentally and remember God's natne anywhere, anytlme. External causes do not ohruct the sadhana. laziness and indifferenceconstitutethe chtefobstaclesto onds practice of yoga.You are atwarethat the path-ofspltlfua!practrce ani Jttainment of perfection is at first difficult; in the middle it becomesactive and energizingand finally it This is not true asregardsyou alone, becomessuccessful. of practitionersoJ philosophic in respect is true but it mysticism,who also find their way difficult in the early
stages.You are inclinedtowardsthe studyof yoga.you ani sieadily. -automatical$. Fu".only to continue to pracliseit slowly Gradually, you-r practice will advance Temperamentally,you are not devotionallyinclined;yJu are more an intellectual.For this reasonyour progress will be slow. Even in the midst of the distractionsof daily life, you can bring before your mental vision the imjge oi your desired deity, you can even practise japaf but you cannot practise sadhanawith steadfastattention immediateb.-To mAke sadhanagradually -or" unJ more indwelling is the only remedy foi persons in active life. T-h-gngth of sadhanais not difficult. If you regard it- as dlfficult, where else do you {ind smooth sailirigin life?The conditionsof life to which we areaccustoried are hard indeed,but the mind is usedto ihem and does not feel so. Sadhanais a neurventure, the first siep in the march by the dMne to victory over the animil in man. Its practice will surely take some time. Merqe 'this practice with your daily routine with devotion aid courage.Those who wish to move forwardhave to raise one foot at each advancingstep.
yoursadhana attimes '"""-:TjI:3nx'3ir"::
become naturally impatient. Even though you hive progressedenough on the path. of sadhanasuch an attitude of discontentwill continue until final fulfilment is reached:Such a discontent,however,is healthy Why did you leave practising asanas?Continue to practise some. You will not be able at preserit to assessthe measureof your successin meditation nor tq analyzeyour experiences.Do not be in a hurry. So long as you are not able to experiencethe forh of your ishta within you in full measure,you should not think of anything.Herein liesthe weaknlssof sadhakas. They continueto progressand yet continueto measure 2
the way traversed.Remember,when successon the spiritualpath is achieved,the sadhakainsteadof being consciousof the measureof his progress,remainsconscious only ol the form of his ishta or of devotion for him. So long as you continue to remain conscious of your success,you will remain away from ihe reali$. of the form, resulting from adAs consciousness vancingsadhana,becomesmore intensethan a mere mental concep! one gets nearer to the goal. As the surface consciousnessof the sound, the touch, sight, taste and smell becomesmore and more submerged within and moves away from the darknessof psyrchic strata, more and more of partial visions are seen. A slight portion is made visible but fullness of vision is realizedonly in the final stage,and that too only when the consciousness of the objectiveworld, of the body etc.,.is totally dissolved. You have mis'edquestionsrelatingto divine spirits. I am constained to point out that your ideas of such celestialbeings are wrong; you appear to believe that thesecelestialbeingsare the monopoly of a specialized group. I will erylain this to you only if you come to.me after emptyingyourselfof all the borrowed knowledge that you have acquired. fuhal beingsare not the subjectmatter for sceptical discussions.While continuing with the sadhana,penetrate the extemal covering and open the inner gate and in the intensity of devotion, speak not anything. When the inner eye is opened then see yourself.I can only reveal a portion of the truth; the ultimate buth I shall not reveal, though I know it. Better rcalize it for gnurself. Were ! to reveal it to you, you would nel'ter rcalue it. Dreams constitutethe manifestationsof past impressions.Dreamshav? a meaning in them, yet they constituteobstructionsin Jhe path of realizationif they bear no relationwhateverto the objectivein vieur. Ali actionswhich agitatethe mind and raisethought currentsbeforeyou haveachievedperfectionin sadhana
are to be treated as obstructions. Once you know the hick of penetrating into the deeper levels of conscious. ness, you can perform all actions, for the'mind, being inhovert, will nol be distracted by them. The aim of sadhana shouid be the acquisition of kno,vledge, dispassion, devotion, power and peace. If you fail to develop psychic powers through sadhana, then you have missed the way. It is better, however, if the aim of sadhana is not the acquisition of magical powers. Those who practise sadhana for accomplishment of such magical powers fall from lofty ideals and
dwetl in ignorancE.If i<nowledg",Ji.puri6, a;;;ti"; poxrerand peaceare all acquired,many psgrchic pou/ers will unfold themselves. If praSreris made for the welfare,wellbeing,prosp.erity of one's family or other persons, it becomes immediatelyefficacious.Such prayerspurify ihe mind of the person who prays, and.at the same time make his thought force more potent. You should nou/ channel all the diffused and confusedpattems of your consciousness in life into the cental focus of sadhana.Make sadhana.the objective to be achieved;it should form the objectof meditation, the only thing to be known and to be worshipped,the only object of bliss. Let your family life be your ladder, yciur life the wall, and the sadhanathe effort to reach the terrace. Life,body,houseand family-allthese are meansto the end but not the end in therirselves.To be angry is not a thing to be proud of; it revealsthe mentalleformity of an otherwisesensibleindividual.You haveto leam to understandall things and to offer worship at the altar of peace. Rajnandgaon 11.10.59 I am confidentthat you will attainperfection. One should practisejapa in addition to his regularsadhana.It would be bestif 1'oupractisejapa always.It is possiblethat you 4
may not be able to hold fast to it in the beginning,but it will be firml$ establishedby practice. Meditation is not possibleat all times; it comes and goes like a wave. At plunge younelf at once into meditation times, hcr,r,rever, (but pose in any not lying dorxln).You can medltate while lying dorvnbeforeyou go to sleep. Practice of asanas slorvly purifies the nervous s16tem, and the mind and life force (pranal are revitalized.Ultimately the stage of meditation is reached. If this is not done, impurities in the nervous qntem hamper meditation. It is, hourever,certain that one feels very lazy practising asanas.Chakrasanademands a lot of effort. Practiseit with eyes closed.'Gradually inctease the duration period of padmasana. I will teachsiddhasanasome other time. It is very,simple. For securing protection from mosquitoes,practise pranalamaunder a mosquitopet. Mosquitoeswill cause lesshouble if you eat less sour, s,rueetand savory food. I have received your thought vibrations. Your sadhana has progressed on the mental plane. The deeperand intenserthe.sadhanaon the ps5rchic stata, the greater will be the frequency of ps5rchiccontacL Your preparations are still not complete. It does take time to reach its fullness . Remove the agttation caused by anger. Try gradually to develop on the psphic level an atnosphere of peace.Try to feel the highestbliss and peace.lt is the function of the mind to wom7. Its root lies in fear. It is not the attuibuteof the soul, for that is changeless.
July8this Gurupoomima. t"H"ffiotffi,ll1;fl
cart and take to the fast moving hain; learrewalkin[ and start flyrng. Uft the self from the earthly plane and raise it to the stage of the guru. Where is your accelerator? On the Guru Poomima day the po'ffersof Bmhman pervadethe universe.Empty yourselfand tune up your
inner-urgeof the sadhaka.whatever the circumstances, therefore,do not lose your gnp on the sadhanu:-Th; mind will continueto give good'or bad indications. Ahmedabad 1.3.61 It. is indee!.a hgpgful sign that irt spite of the respon, sibilities fgTily life, you have commence.dpractices. Lan one"f.tutiil the mission of life rightly by remaining a.professor,a principal,or a membei of un institutio# All theseare just eryressionsof grossdesires.you should never believe that you are camyingthe burden of the f3m1bor the society.Like the spanoiuwishingto rireasure the heavens,there ar? people, not wanting,who suffer from such delusions.Sadhanawill suffer uf'long as this diseaseis not cured. Thl. p?th of sadhanaappearsto be difficult at the outset,but later on it suddenlybecomeseasv.Sadhana becomes easy for those who have come to t<nou,its a guru. People are told that a guru Jn!,steries.through is not necessary,_b-ut great souls have considereda guru t9 be, indispensableon the path.of yoga. you shJuld, therefore, test your self-imaginedconclusionson the touchstoneof truth. It will not be proper to alter thi techniqueof yoga to suit society'sin{erests. A sadhaka must always remember his sankalpa (determination).The test does not lie in horv much sadhana-V9u hgy'e pr-actisedbut how alive you are to your sankalp.a.Therefore,go on revisingall your god resolutions.Take a bird's a1e vrau of .5aourlast lrgar's progress. If difficultiesdistact the sadhanaat times, let them come. Do not leave your efforts. Il hovrcver,it is not possibleto practisesadhana in one fixed posfure, i11tensify the practice.of inner silence or indwelling in any position.Intenseconcenbationis at times achieved by doing sadhanaat any odd hour. But you should endeavorto keep the time for your sadhani fixed and steady.
Whateveryour domesticand socialresponsibilities, let them be. Once again I awakenyou to the supreme goal. To .lhe excl_u-qion. of all social -duty, 'iealhe your biithright and servepeople by your attainments. If you have faith in what I say, your family affairs will be settled satisfactorily.I say this in full confidence. I am leadingyou to the study of yoga becauseI know what I am doing. Rajnandgaon 12.3.61 Sincerity and surrender are the greatest assets in sirdhana.It willtake soinetime beforeyou go abovethe plane of senseconsciousness. Incessantpractice will be nece$saq/. During the stageof suspensionof .senseconsciousnesssometimesone falls asleep.It is sometimes sleepresultingfrom tamasthat troublesthe.seeker.A novice,hovuever,finds it difficult to distinguishbetween the two. If, therefore,during meditationthe form of the ishtabecomesclear,then the path is correct.If the form begns to disappear,knov,rthat you are fallingasleep. Sometimesvisionsother than thoseof the ishtawill come.This is the.resultof the predominanceof impurities in the mind. Absenceof a balancedmind in worldly life makesmeditationdifficultfor the sadhaka.The minl suffers from distractions.It begins to wander during meditation and tries to keep away from the object of nneditation.'Meditation is comparativelyeasyif the mind is balanced.One's goal should alwaysbe kept in vier,v; then, even if your mind wanders,it will soon revert to meditation It ls no use acceptingdefeat on the path of meditation. Those who travel certainlyexperiencefatigui: on the way, but the jourhey's end can only be reachedby continuous motion. Constant practice iir sadhana iis necessary;so also is patience.If one does not miss his objectiveand dedicateshimselfcompletelyto the fulfilment of his aim, he surelysucceeds. A sadhakashould have love and obsessional desire.
8 9i
Close.thedoors of the senses.Look within. Listen not to the promptingsof the mind and then see for yourselfif the ishtamanifestsor not. Form the habit of practisingjapa -a- constantly.Do not forget the mantra even for moment. S,it f* meditation wheneveryou feel like doing so. Close the eyes.Submergethe mind in experiencingthe pr"r"n"" of your ishta deep within you. Makelourielf :uiiu" to the divine spiritual *aves and vibritions in the atmosphereready to envelop you. Continue to lift up your aspirationsuntil you lose all external aware_ ness.When your mind is totally filledwith these divine vibrations,fix _your consciousnessfirmly on the form of your ishta.Meditatein this manner is often as you can duringthe day. However,the morninqand eve,iinq me-ditationpracticesmust go on asbefore,inaccordanc! with the schedule. Go forth with confidence,within that your path is correct. K?"p your battery always chaiged. it is necessaryto begin the sadhanawith a new-direction and renewedenthusiasm.The time is now ripe. DMne spirits..arehelpingyou. You are beingled on the path of sadhana.A new directionis beinggiu"n to ybui life. Be you a yogini!
I l
i
I
I II !
I
1
Atg, initiation, it becomes yourr#rHt:f;?;ttf"i
solely for this sacred cause. The significance of aikha is of considerable importance in the-life of any sadhaka. When the jiva is first born on the human plane, it goes rapidly dov,rnthe incline to a life full of woridly activi-ties, even as the water flows down an incline. So, when it leaves th-e higher regions and descends to the earthly plalgs of existence in various phases of life, it envelops itself with the coveringsof ignorance.After experiencing happiness and misery in countless births, it now longl to retire from the world of the sensesand is inspired to go along the spiritual path.
10
As I have indicatedto you, the phasesof man's birth are many. The first phase of birth takes plage as soon as he emergesfrom the mother'swomb' The secondoccurswhen he acquiresknou.,ledgeof the self, by hearing or learning about it from others. The next phase comes about when he takes instructions from a true guru and begins his sojourn tov.rardsfull selt realization. The import of diksha is thus not trite. Realizethis fact and intensify your sadhana.Human life is the only life where man is given freedom of action.Therefore do not waste time, but start on your journey. Carry with you luggage in the form of the and instructionsof the guru. blessings Monghyr 14.3.61 You have to march towards the gbal. An initiated disciplecannot afford to lag behind, however slow the for sadhana.Thesadhaka motion.A guru is indispensable alone knows and realbesthis. I have already told you something about meditation (dhyano).Any ideal in which the mind becomes submergedis the best. One can'also practise meditation on one's emotions and his inspirational urges. Gradually increaseyour frequency. Join the connection daily at four a.m. Meditate under a mosquito net to protect yourself from mosquitoes. Increase ygur practice to shoulder the great task and. responsibility you willbe calledupon tci dischargein future.' The prirlcipal asanasdre'eighty four in number. All these you have to learn from books. Side by side begin practising pranayama. Perfect each asana and pranayama.Completeall the sadhanafrom three in the morning to six. Again set apart the time fbr sadhana from eight to ten in the evening.To begin with, ftve hours sadhana is enough, though later on you will have to increasethe time. From six in the morning to eight in the eveningyou may attend to your work in the collegeand the house.Practisejapa and anushthana
11
on holidays.Gradually I will initiate you in nadanusandhana,qjapa,yoga nidra and other {6rms ,;ah;;;. The ishta shall be one and so also the "f mintia.. Thesewill never change.One can get water bV digging fff"in {i{tv feet in one place but not by iigging fifty places.Such an efforr will io i-ii vlin.";; Once he gets into the train, no passenge,keepshis luggageon his head;.helets the burden ri-ein the train. TiieGrnL train which carrieshim will carry all his luggug;.Wir;i -Give.up then is the good of worrying? biS"iing unj start acting.pendme the repbrt on your sadhanal
r. amonceasainmakins your,"f;":3#.ilt rifr1
alive to the sacredobjectivewhich you have to reach after. suspending your sense consciousness.y"gu sadhanais only a preparation for it. In all nut u8u do, keep alive this unceasingawarenessof vour doal Devotionis an aid to sadhanla.Transfor," d"t;-;i yours into an act oj yoga. Let every wprk be a step towards.yoga.Transform even sleepinto yoga sadhani Rememberthe nameof God and do japaeverymoment. The mentaltendenciesand impressionsfroni i'nu-eiable livesare not easilyremoved. Examineeach moment and also eachthought that comesinto-your mind. See which, and of what kind, is the main thought that plays in the inind. Thereaftei. practise another sadhana. censor all visitors entering the mind. Slop at once all unnecessarythoughts enterl ing_themind, lestsomethought may enter uiperrnitted and expendyour mental-en-rgies.After a f.w days of this practice,the mind will alter its habit.It will gG up wanderingin uselessthought. . Wheneveryou get time, try to make your. consciousness one-pointedand introverted.Transcendthe grossplane and then observewhat you perceive.you will see somethingstrangeand wonierful, but like us, that too is as real on its planeof existence. T2
You have in you the pourer of yoga which will manifest ibelf by sadhana. Your duty is to practise sadhana. Truth has many facets; it is one as well as . many. Change 5rourthoughe. Uft yourself above the self-created concepts of happiness and misery. Your soul is not concemedwith these. Very feur persons are able to understand them'selves correctly.A large majority of persons entertain wrong notions about themselves.Those who are sensitive to slander and welcome flattery will find it is 'their ovun selves'.For acquiring impossibleto know one has to practisesadhana. self-knowledge has not so far been fully Your senseconsciousness absorted in meditation.It is, however,being sublimated. During the period of suspensionof senseconsciousness sleep comes, but'this sleep is different frbm ordinary sleep. It is difficult to understand the distinctions betweenthe two, If during meditation the form of the ishta establishes itself firmly, know that your path of sadhana is correct. If the form begns to fade, you are falling asleep.If sometimesllou see somethingother than the ishta, then the chitta is full of impurities.If one maintains mental equilibrium in the midst of worldly^life, comparativelyeasy for'him. then meditation-becomes 'mind it wanders during .of is agitations, full If the from the obiective. meditation and ties to break away But, by consistentconcentration upon the objective, it again comesto the meditativestage. It will not do to accept defeat in meditation. Where does one not get fatigued? Who has left his wofldly pursuits because of fatigue? Then why give up:m;diiation alone? I am sure you will not abandon thii,sbdhana. -*'T;'Glxhausted by meditation?Whosoevertold. you so? It may be so according to the standardsof your Thebsophy, but neither I ncir other yogis will ever accept this. It has been our elperience that"by meditation all the diseaseslike those in the brain, the
13
-t
heart and the muscles are cured, without medicine. Dhyana is a curative practice. Do not readily b;[;;; such statements. Meditation results in peace, joy, health, rest and pou/€r. Il *y early dap, a Theosophist iiin"J *iJ that meditationcreated'tensionsand'tied i" pr""e"i p.e from practisingit. But I did not accept tti.-aJvile. I -have,on the conkary, freed myself frori tf," 'old complexesthrougli meditationarpractice "*i"", r"r-L-igr,i hotrrsdaily. Shut out the e>
Desires arethecause orbirths. r*ojfJtlT;f;1fJ,
bhoga (enjoyment)and yoga you too havl taken this birth. Your desires for enJoyrnentare fulfilled. N;; it is the turn 9f yoga..T\e preya (worldly tff,ppiness) is departing;shrqyos (spirtull ibundance) is cbming. Somebodyleft a letter half-writtenlast night. ThL moming he is busy completingthe unfinishJdletter. The last line of that letter is 'l am Shiva, Om, Om, Om'. You are now ready to write this iast line oi L4
that long letter, of those karmas and ancient r.rasanas. If you look back at life from in front or behind, you will find that for ages the jiva has been stiving incessantlyto meet Parvati, whose abode is the Himala5as (gyono). The day when the jiva realizeskue knw.rledge,that will be the Shivarahi day. Blinded fu ignorance and egoism, you have lost many opportunities in your past lives: Intodcated by these, you shut your eyes' to real grandeur. Before that also, in several lives Sroufuied to dedicate yourself to yoga and samadhi,but it was only when lrou were defeatedby life. No,rrthe sky is clear; the path is lighted and the green flag bears this inscription: 'Brave wanior, go forward, forurard'. Let the shador,vdescend;let the light shine. The form of consciousnesswill be illumined. Consciousnass will then altemately be awakened and will lie dormant also: Finally, the shadow will go, the light will go, and so will the consciousnessmerge. There will remain only the droshta(the seer). Look after your faith; let your mind rest; let the intellect sleep; let egoism, old beliefs and sentimental devotion wear out Many ideals, blessings,inspirational urges.and divine mandate urge me to remind lnu: 'Be awake within; stand shaight within; go foruard within.' The first aspect of consciousnessis shador, the next aspect is luminous; its third is reflection and the final and full aspectis only that of the drashta. Sattwic life constitutes the pladonn upon which power the of yoga descends.Yoga resides in a sattwic heart Sattwlc life, thereforg means pudty of the body, the mind and the conduct of life. Remove the ftve kleshos (tensions).This is the mentally sattwic state. Keep the bourels clean; this is the ph5rsicallysattwic state. Keep lpur conduct in life on right lines. This will give 1nu mental joy. [.et me think through you; let me work through ynu; I desire to make !,ou my medium. fue you afraid? But nov,r
15
there.is no escape.Your name has been publishedin the divine gazette.Let me see who keepi 1lou u*"V. Monghs t7.g.6l As soon as the gutu's slap is received,-luit tJL, i tum and on€ comes to one's s€nses.you have not received diksha only, you have received l.oksho(protection) also from me. Do not be afraid. No soui of a loqruer categorywill be able to make you its medium. For you. are already reserved for the- descent of the divine spirit. You need not think when and hotrr the divinespirit will enter into your being. If you are afiaid by.night, sleep in your puja room.lf this is not possible, sleep upstairs e-l'teryThursday, for this day is earmarked for you to receiveknowledge. Let your inner consciousness be natural in'meditation. First of all, there should be an attitude of indwelling, then eperience of consciousnessand finallv nure consciousnessalone. This practice easily succee-ds. All this will automaticallytake place during the practice of ajapa. Get ready for shalrtipat. But it [as no ielation to spiritualillumination.Do not think that after shaktipat you have reachedthe goal. Even after this you have to . begln at the beginning.You may not be aware of the rules of shaktipat.I will gve you shaktipatonly when lrou are alone. kf.ore your initiation llou practisedlevitation.Do not begin it nour, le.styour nenrc centers be destroyed by combustion,and your capillariesdilated for lacli of vitalitybecauseof the family life 5roulead. you should be urdhwaretaslor twelve y€ars and then practise pranalrama for leviiation. Give up all ideas of levitation at the start. On the plane of consciousness, guru and Govind are one. But in gogd, a lMng guru is necessary,even though one may meditate on Govind. The guru alone knows the way to the destination.His commands are heard in the causal body through ajna chakra. Con16
sciousness may dwell deep within, supportingitself'on Govind but who except the guru will shor,vthe way thereafter? Then the name will change,-ajapa will change,devotion will change,nirati will change-Knov.r this secret. Give up living on the plane of intellect. Ho',v long this obsession?Let thoughts go; let intellect go. If this continues,I may not give you the key. Not only will you have to follow my instructionsbut my unseencommands too. Even if I speak from above the sky you will have to listen through ajna chakra. You must get up when I wake you at three in the morning. Sometimes, you do follow my commandsbut your ego gets in the way and a higher life is forgotten. Nothing can be achievedif you ignore my commands. There ls selfishnessiri you; there is hypocrisy in you, there is clevernessin you; terrible storms are concealedwithin you. O seeker,knqv first of all that you can deceive el'tetyone,but you'cannot cheat yourself. Before initiating you, ho,v often did I remonstrateyou and tell you that my path waq not the path of those who knour how to whisper in the ears only, but that it is the path of the braveones,of heroes,of proud men, It is the path of those who are prepared to die for it. In spite of my warnings,you took initiation" Nor,r,r let me seehow you'escape. Stupid that you are, horr.rdisgracefulthat you cannot understandanything?Hor,trlong will you sleep in the night of infatuation?If you desire to accept the t,vordsof the guru, ftrst passthe test. Those who have full pockets will one day find them empty; those who have intellectwill remain unenlightened;those who are doubterswill wander in darkness. It is the duty of the disciple to go accordihg to the oral, written or inspiredcommandsof the guru. It is the duty of the discipleto think according to the spoken,written or inspired thoughts of the guru. l-et me take into my hands the reins of each one of your thoughts and actions.When I call you to the tenth
t7
gate, come there quickly. Do not fear, this is not the secretyoga of the Himalayas.This is the *ord of GbJ. I say it becauseI knor,vii to be.so. Do not ir;;i;; as if I am a book, or else you will grope in darkness. If I make a determinationto dolomething, I shi[ surely.accomplishit. ff I am unable to perfor"* an.gr{nary thing, hor,vcan I ever e*ecut" uny gr";i "u"" task? Great tasks have small beginnings.I desire"vou to becomea dynamo and work for eig[teen to tweniv hours.l duy, move_likea rocket, ,p"lk like a leadii, think like me, sleeplike Napoleon,liv" in the world tike a jivanmukta,and move into every nook and corner of life like a hurricane.Give up your iieas about temininitv. Like-a soldier of God, be independent,frank, f;u;6; and forward. I have not made anyone my surety. I am mv ov/n surety. One who has faith in my credit will beh&e in me. One who hasn't, won't. Is-the world to be mv guarantee?Is my surety worth a trifle? Look at thern they do not believe-inmy ctedit and seekout strangers. -eyes S.uchpersonswhg have to see and yet U"tiuuJfiL" blind men are really stupid onesand deciive themselves. To prove their inhocence,they simpt p;""hi--ii.,;i '! u. doing this work with faith in GoJ."But I declaie that whatever I do, I do according to my inner convictions. Let those who wish to bLlieve in me do so or elseremain where they are.
one mustrealuein experience thattltr3?tfft:t;tJ[1
us do everything.Never believethat you are the doer. It was yong indeed that so far you regardedyourself as the doer. In this manner, you will gradualli come to realizein experiencethe knoudedgeof the d&r, you have to eflaceyourself;you have tJawaken Him. First kno'*r Him to be the doer in all ordinary matters. llowly, as this practicematures,you witl be convinced that yrouare also the same entity. 18
Think that you are not you, that you do not exist, but that it is that pourerwhich works through you in all things. Eventually,practice will reveal this secret. The fact, hovuever,remains that you are not the doer. Our actions lose their strings onc€ we abjure all tCgg."J dgephip. By day and by night you will have to rememberthis. 'He residesunseen within me and He makes me perform all actions.'When this idea is firmly rooted in the mind, everyact of yours will be an act of yoga. You might not be aware of it, but within you exist many cosmic worlds and many gods. But they are not on the plane of extemal consciousness but on another plane. These cosmicworlds are nothing other than the syrnbolsof the areas of our consciousness.As-rthe mind gets subtler and subtler, one has visions of such cosmic worlds or penetratesinto the realms of spirifualconsciousness. When the mind is totally dedicatedand surrenders itself, currents flow from the mind itself. Intellect is an obstructionhere, faith is the aid. When all the contents of the mind are exhausted eve4fthing becomes easy. After the mind, the unconsciousis exhausted, then the self is merged.By meditation or by devotion the mind is stilled.'My mind is at thy feet'-such an attitude will lead you norvhere.On the contrary you will reach the goal only if you realize 'Thou art within me.' There should be onenessbetween 'l' and 'Thou'. ' The form .of the ishta rnust be visualized in the waking state, in meditation and in dreams. First in dream, then in meditation'and then in the waking state. Any one of the tuo may be visualized in the dream state but knour them to be one. Dreams create an experienceof nearness.If in the waking state before meditation, tears flovufrom the e5resor the body begins to temble, plungedeeperand deeperinto the meditative state. Alwaw cherish this thought within you that llou are nobody.Whateverthere is, is only that povuer,that
t9
you arg only the medium.Never forget that while one force desiresto tnanifest itself throulh you, the desiresto effaceyou. "tfr"i Oh aspiranl maya is powerful! The jiva dances to its tune; there are many temptationsand the iiva strives to shuggle to its feet. A python lies shetched -crocodiles across the shores,of the intbllect, are also Maya assumes many forms and waylays the jiva. !!ere. Malra assumesthe form of thoughts, disguGesheiself as buddhi and then manifests herself. All honor to thosewho care not for the maya and moha and remain absorbedin themselves!Whai a distancethe jiva has to taverse, is known only to God and the guru. Those who have started moving towards the higtiest goal of life_willcertainlyattain it. They will be helped tJ reach it. If there existsno octreme inner resistanceof ignorance on the mental plane, the jiva is able to overc6me the distance.If the jiva remains in doubt, it will be difficult to overcomethe distance.The indMdual self losesits identityas soon as the distanceis overcome. Much has happenedin the,past; much has.hap'pened since;and what remainsin balanceis happening now. From the impenetable folds of darknesi light begins to shine; there are areas of lght and areas-of darknessstill, but I say that 'vanish. light will-continue to illumine and the darknesswill The jiva is bom solelyto acquireknowledge. There was an unfathomablelimitlessocean.A boat was-sailing on it; there was onb one passenger.Now neitheris the boat alone nor the passengeralone.There is neither the fear of storms noqr nor of q,rclones.The shore may be far away;that does not concem us. For neitheris the boat alone nor the passengerlonely. It was an endless pilgrimage. There was deep silenceall around. The baveller was going the coneit way but was beset by doubts, tembling with fear, exhaustedwith fatigu€,famished,thirsty and forsaken. And yet he is not alone on the way. He also is like the other one.
20
In'the meantime,the ji"ra dreams it was flying; but where? Its consciousnesswas transcending the realms of cosmic planes. It will not fall, for both its wingsare nou, strong. A florperingplant is appearing; flor,rrersof varie' gated colors are blossontingthereon. In the end, it will spreadthe fragranceof flov',ers.I am watering it. Sometimes,the jiva is sleeping;at times it wakes . up with a start and begns to go about. This was not the order then, nor is it nour.At first the jiva saw that reality from a distanceand recognizedit. Then it began it fell asleepand when it to meditate on it. In bet'.r/een, awokeagainit did not seethat reality nor could it meditate upon it. Then once again,one day it saw that reality from afar and recqnued it and meditated upon it. But the reality had given life to the jiva and so nor,vit cannot remain without realizingit. The guru had askedthe discipleto move on. The disciple said he was going and made the guru go forward, but he himself continued sitting and started playing.The guru went far and waited for him but the ,discipledid not come.He had gone on a different path. The night came, and then follotrredthe morning; the guru returned but did not find the disciple.He searched for long, searchedfor him amongst the many but the disciplecould not be found. Nour as*the sun was ascendingthe sky, suddenly the disciplewas found. But his conduct had changed, his name, his dress,all had changed.His company.had changedand so were changedhis attitude, his behavior and his personality. The guru recognized him but what could he say to his disciple?This world was so foreign to his nature and was outside the realm of the guru. The disciple did not recognizethe guru, because path was different, his loyalty altered, his mode his of conduct changed and also his preoccupation was different.
21
The guru sangpraisesof the supremerealitv:the disciplemovedaway.The guru raisedihe voiceof iiuth: the discipleturned away. But at last he remembered somethingand had a glimpseof that path; it came and went like a dream. Who knows who will tell him, or whether the disciple will ever understand it or not? .This path is the.world (somsaro);the other path is the soro (essence).This path is imperishable.In order to revert to the path ol truth from the untruth. one has to return even from a long distancefrom the path of untruth. For indeed, misguided ones, before they can come to this path, have after sometime to return from the wrong path. What I am sayingis that to. reach there, one has to traverse this path also. I also repeat,go not forward but come back. .. T|" disciple-is tired. ln spite of the strong desireto walk_the..wayof- truth, he sits down again 5nd again. But I call upon him: 'Son, sit when vou like andilso walk when you like; but do not be hustrated.' I also say.:'Whether it !s tfris path or the other, you have to rlalk and you will also becorne fatigued. In this, there is darknessaheadand you will be robbed.On the other path, there-is.light; it- is the path of good, the way is protected, there are supports and resorts; there is shadourand tolerable heat too. A short distance is enough. Walk then sit but do not be defeated.I am with you.' The discipleis afraid of returning for fear of animals o.n the-way, Th" guru says, 'Do not fear; they are all my friends. lf you stay with me they will not-even touch you. The roaring ones will roai, the laughinq ones will laugh, the flying ones wilf fly; you wiiliej everything and see everything, but while I am here, nothingwill touch you.' This dialoguegoes on betwrienthe two. Both are walkingon this path. Let us see how far they reach. . This room is full of mosquitoes,for in this city there is no arrangement to drain water and remov! filth properly.ThJauthorities in chargeof the ;i t ;; 22
full of inertia (tamoguna),and have no senseof purpose.Do you know that in such a life, weaknessof the will to act at all is responsiblefor failure to remove impuritiesfrom the mind, and if such weaknessescontinue to accumulatein life, they sap the very juice of life? Do you know that this city is old and that a new one will have to be constructed after demolishingit? Sweepoff the old rotting leavesof life at once. The foundation stone of the new city has been laid. The materialsare ready; the plan is ready. Arrangementsfor sufficientlight and sanitationare made. The city is being built slowly. Purusha will rule there and a nev,rorder of life will be there. The father brought some sweetsfor his little children. He sho',vedthem the sryeetswhich he then put in the cupboard.The children tried to reach the cupboard but without success.They went to their mother who smiled,they went to their uncle who grinned;they placed their heads between their father's knees and cajoledhim. For quite a long time'this game went on. What will be the result? After a time of lots of fun and jokes, and sporting play, he himself will have to take the srpeetsfrom the cupboard to fill his children's mouths.Rest assured,child,you will get the s,veets,for they are brought for you. In meditation, the defect is within. Mosquitoesin the form of mental tendenciesbite and do not let the meditativeposture remain steady.Should the sadhaka sleep? Has it not been said that the yogi is ah,vays awake? Continue to keep alive the consciousnessof the one alonewho has been observingyou through the third eye. He never forgetsyou. Oh sleepingKundalini, awake Mother, awake! You have come to the earth to fulfil this mission. You do not kno',r,rwhat you will become. There is something lying dormant within and behind this perishablebody, this finite human intellect,these deluded perceptions,this limited knowledge.Many strange things will happen if it is awakened.Hanuman is now
23
under a curse. He has forgotten his greatness.I am here referring lo. yourself whom you -Ot as yet neithei know nor are able to understand. Rtmishakti, the light of meditation!
gometimes. practise innersilence t rT"#H*:'fo1
One method of inner silenceis to stop thinking.Make the consciousmind devoid of all thought waveJ Do so fhe.n you sit for your practice and Jiso at any time. In the beginningdo noi practisefor more than tralf a minute at one time. The best times for inner silence are 6, 73A, 9, 10.30, L2, I.30, 3, 4.30 and 6 pm duringthe day.and7.30,9,10.30,12,1.30,3 and 4.30 by night. At these times sushumna nadi functions in people of sound health. You can then empty yourself with ease. There must be no thought, no form, no sensation,nothinq. At any-time take ,ip itr" practicesrdaenlv.-V"r';;'l; it as often as you like. This is my sadhana. During this practice one hears a sound like bells ringing or other inner sounds. These are indications of the increasingconcenfuationof the mind. So, wheneveryou hear a sound,immediatelyfix your mind upon it. It is not necessaryto closethe ears. There is a purpose behind the guru's reproaches, . his praise, his commands, his appreciation;ihese are all meant for yoga. The dormanf power will have to be awakened.The sleep of ignorancewill have to be dispelled If a sadhu abusesybu, in the very obscenity of his abusesthere lies concealed an abundance of blessings..When a sadhu appreciatesyou, you should grvg up the desire for appreciation.Do not expect a sadhu to flatter you. Late dinnersincreasetamoguna,decreasethe metabolic count and envelop the lorm of consciousness. Avoid eatinggarlicand onions,and nevertake meatand eggs.Observecontinence.
24
whatever isdone byGodisrunorn',#313[ffiftf 'fl
concealedfrom us. It is quite a differentthing that our desiresare not fulfilled. Sometimeswe do realize this personssucceedin realizing fact, but actually,very fetu,r the compassion,divinityand abundanceof lovepermeating God's will. A tue devotee leaveshis desiresaside, but attunesthem to function in harmony with the will of the infinite. He detacheshis mind from the desirefor the fulfilment or otherwiseof his intellectualaspirations, and acceptswith reverencethe dispensationsof that supreme intelligence,that supreme one. Thus are all the sorrows,impuritiesand unhappinessof such a man deshoyed.It is this person alone who in this life enjoys the o
25
unable to wait even a few years for the welfare of our soul! We are ready to sairifice everythingto acquire the thingsbf the world, but shall we do the same thing for rememberingGod? Now take it from me. Everv movement of life is His projection and all activities,both in and out of the world, are canied out within that projection. You haveto reach the temple
please understand thatuntilno*nu"$f,il?tntf;f.:l
You will now secure it- Whether !,ou act or not, you have to realize and efface 5rourself.There should be a completevacuum. 'Jhou' in spite of my being 'l' and 'l' in spite of thy being lThou'. If 'l' is effaced,'Thou' also goes.Why bother about samadhi?Is it a disguise? It is your oun self.
Monghyr 26.5.61 You will have to continue to sfudy asanas.Remem' ber that asanas, instruction and lpiritual heatment constituteyour mission in life. Therefore,you should have a thorough knowledge of the asanas.For tueatment, you will have to worship Adyakali.Yoga is now developing.Throw ovefroard your intellect. Yoga is manifesting.Rememberwhat you have to be. So long as the worrn does not properly gmsp the other blade of grass,it does not leave the first one. If this girip is leamt, the world will also be caughtin the grip.
Whathappened to anushthu'uz vir.J|ilJi:S :"i":l
Time is not to be wasted. You have to go still higher and higher.Then alone will I initiateyou into the secret scienceand show you the path fully.
26
' The burden which is to fall on your shouldersis a mission of a universal character. Wll these weak shoulders be able to bear it? Releaseyourself from inner conflicts,doubts,vasanasand other stesses and strains,and awakenyour inner pourerand then double march. Aspirant, make your life an overflou.ringsteam of yoga and let your thoughts,actions,smiles or tears be within the realms of yogic consciousness.I have full faith in you for not only do I know this but I am seeing iL You are the messageof yoga. You are the very fulfilmentof yoga,you are the definitionof yoga. Monghlrr 16.6.61 You will have to make great preparations for establishing yourself firrnb in yoga. I nor,r.r see that you have less of tamoguna and more of energ, less of doubts and more of faith. I have also begun to think that very soon I will initiate you into the practice of 'dMne consciousness'.I will find time for it so that within two months I can inshuct you fully in that practice. You should also prepare yourself.If you are ready, my task will be easy. Firsi'preparation: is to plunge yourself into an incessant round of activity, so that trnu do not get evena second free for thinking. Second preparation:there should be faith, tust, dedicationand fearlessness-whichyou have. Third preparation:seriesof anushthanasshould be performed Fourth preparation: practise inner silence in the wakingstateor in sha'.rasana. Increasethe time. Fifth p,reparation:more of chaturthaand rhythmic pranallama. Sixth preparation:practisebhramari and listen to the inner sound and focusthe mind on it. ' Seventhpreparation: sleep at night while practising shavasana{method of contactingthe subtle world),
27
whether by inner silence,relaxation,or through concentrationon bhrumadhya. Eighth preparation:worship of Adyakali, memorizjng the Deuyaparad.ha_ KshamapanaStotra. Side by side,memorue AnandoLohiri also. Mnfh preparation:focus the mind on the ishta deva in shavasana, after inner silence,after asanas,and in daily meditationat intervals.Rememberwhat I. said, that at every level of consciousnessyou will see his form and receivehis blessings. Do not bother about your faults. You have the infinite power of yoga in you. Awaken this power. How do you get time to think about your weaknesses? The weakness of thosewho aim high is noi regardedas weakness,it is their specialcharacteristic.Lazinessetc. will go slowly, not quickly. You are my disciple, my daughter and my mother too. The awkward ielationshipsof.the world are not in my world. There is only one reality which, through ignorance,appearsas 'two' and whichwill againbe 'one' through yoga.This is the truth and by that alonewe will be ableto communicate with each other on the plane of yoga. The idea of two' belongsto the world, so also the idea of 'many'. The idea of 'one' is unearthly.Onenessis not real?ed by intellectualconceptsbut by, and only through, the realizationin experienceof divlne consciousness. As long as onenessis not realizedin the many, ignorance and limitation exist.Our physicalbodiesare two, the backgroundsof samskarasare alsotwo, the astralbodies are two-everything is double-but never forget that the universalsoul is not two but one. Your relations and acquaintances, friends and enemiesin this world are only categoriesformed on surfacevaluation.Comprehend their original nature. You will find it to be the samein which you had faith until now.And if you still try to probe deeply, you will find unity between yourselfand it. I wishto giveyou practicein yogic transcendence. I wishto teachyou anushthanaand kriyayoga.Sadhana 28.
canbe increasedin winter.I will teachyou thesepractices in winter. Renovate your puja roor4.'Make it very clean. Collect religious books. Keep pictures of saints. Do not let anyoneenter this placeof w
foremost helper. If I tell you to leaveyour own house, people will call you a fool. But if you-leavethe housJ 1tte1.becoming an M.P.- people will call you clever. be that as it may, 1ou have first to practise sadhana and help in the propagationof yoga. You are a sannyasi.Peopie will ask, how could it be so, since you live in goui own houie? Now iuir" yourself above such blind beliefs.you are a sannrnsi. Peoplewill.also ask,why should you have uny .ontu.t with your husband and your household?Riie above these also. You are still a sannyasi.Always remember this;. never forget it. It is from this stage that yoga has begun At the moment, we are talking about the path of !,oga. A feur years hence public welfare will ilso be included in it Rememberthat the collectiveuse of the yogrc, material and mortal powers will be made for one great public cause.Your husbandwill follow rrcu. All y-our-superiors and those who look to your etemal mode of life and speculateabout you wiil also follow you. Even those who are incapable of thinking and yet pronounce opinions will also follow you. For then only will they realize that real service of mankind is rendered by spiritual power, even if it is assistedby lnan's.power and fin?ncialpower. They will also realUe that there exist in the soclal order such complicated problems-which no institution, no govemrnent, no amount of wealth, no man, no pou/ercan solve.These can only be resolved by spiritual power. None but a sadhu could help those who were not cured by six months medical or psphological heatrnent. Nonti but a sadhu could cure the daughter of Y, after ten years, and bring about in her li{e, peaceand vigor. If noi one hundred percent, seventyfive percent oithe afflictions and diseasesof human beingsare curable.What pains me is,that ignorant personsdo not yet realbethis fact. None need be afraid of me. I am fighting for a very big cause, striving for it, and going forwaid with it. This cause is dearer to me than life itself. No other 30
world exists for me except the world of the mission. There is a divine purpose behind whatever it is I am doing. It is essentialthat I finish this work under any circumstances.This is for lour intemal overhauling. For me, you are a hustworthy, devoted and efficient disciple. To this stage, you have come through the shengthof your sadhana. Sleep at night in yoga nidra. If you sleep in this way, your sleep will end soon and you will be able to contact the subtle world. This can be practised in any position, not only by lyng flat on the back. All that is necessaryis that 5rou adopt one method for yoga nidra. Through this practice one can get up even at three in the moming. This is also the method of removingtamoguna.Another method is to remember your mission alwa5s.Age is advancing;lrouth provides the only opportunity. None can practise sadhananor render servicein old age. If it is hue that the sadhana is easy, why should we not dedicate ourselves to it? I testifu that there is a sbange power within you which wishes to manifest itself and to be awakened.When those coverings which conceal it will be tom asunder, then only one veil wtll remain. Both of us will have to join hands to tear through it. Remain torcver consciousthat you lavg in, you that power. I will also remind you ol it. Both of us will jointly destoy this impenekable veil" We are as a matter of course incessantly aware of our bodg family, position and so on. Yet a similar awareness of the .presence of the inner monitor is never with us. This is what is called the coverinq. If this awarenessremains constant, if true faith is foun?ed upon it, then yoga sadhana will at once reabh its climax0therwise, it goes with the slov,rnessof a goods tain. For instance, your former name was Indmni which was indicativeof your body, family and position. I have called you Amrita, .which is syrnbolic of your antaryami (inner conholler). And when I call you Amrita, I do not concem myself with your body.
31
O.1jhe con$rV, I am calling to that power which is within you. This is the 'amrita' which is yet unmanifest but which is now being perceived. You have alwaynto be constantlyaware that,vou are not.the body, the prana, the mini, the antaha[ar] ana,collectionof senseorgans,emotions,desires,karma and samskaras, but a wonderfurerement pr"t itil""i yet hanscendingall these also a treasure "r house of att marvellousthings. If you can keep this awareness constanl your present sadhana will take a final tum, t4nng yoga nidra at the time of going to bnj and, Fy by practisingit daily, you will acquiie tlie art of contactingthe ashal world within tr,,,ro oi three minutes. -Lu This is a long term course and can be -urt"r"a constant practice. It takes time in the beginning bui later on it takes only a few seconds.When"si""p"nfLl with pure sattwa comes, the jiva remains absorbedon the..ashalplane. Try this method. When f;;;t-";; - -- r-I willpersonallyinitiateyou into yoga nidm. l-or the present,pra4se the ishta rupa sadhanaas . far-as you possiblycan. Some time latef I will remove defects.andimperfections.Even today I can initiate you into.realizingdivine awareness,for I kirow it, but ur" ready? Therefore, continue the ishta ,udhunu. i Vou ;ll pertectyour dhyana in fifteen to twenty auyr, Uui vou wir naveto continueits practiceuntil I am able to take you tg the transcendental (turiya) stage. The. secret practices which arJ indicated in the guru-shishy.a hadition can neither be given out nor written in books. You knov.rthis; still I 6ave to repeat it. Secret practices are not usually given out befoie t"i \riya and .{hyan9 .are pertected. SaJnat* theseshould carefullyobserverules. "ugni In the guru-shishyarelationship, mutual trust, cooperation, self-denial and tolerance are necessaru. For this tradition is sacredand beneficialas well. My tradition is the tradition of the first Shri ShankarJcharya.We are. therefore,bound bv such ties that we are blessedwith truth,blissand beauty. 32
There should be no malice towardsone who slanders the guru. Do not waste time and energy in praise of the guru either. On the conhary, follow as iar as possible the commands, advice, inshuctions for the conduct of life grven by him. Let your path be easy. full of faith,and hope.You may feel hurt at the slander of the guru, but just as one has to overcome being sensitiveto one's or,vncriticism,similarlythis has to be overcome.The disciplewho is filled with vanity at the guru's praise is erploited. The disciple who becomes egoisticthrough the guru's appreciationbecomesblind with conceit and fanaticism.The disciplewho is aware of his oum limitations,in spite of the appreciationof the guru, makesgood use of it in propagatingdharma. If any one praisesthe guru, I would wish him to follow this practicalreligion. If he praisesmy guru and failsto fulfil his duties,he does nothing. Faith and love exist in the guru-shishyarelationship; that is why we become dedicated,but there the faith is divine, the love unearthly.Here the guru is the mother, the disciplethe child; the guru the father, the disciplethe son; the guru the boatman,the disciplethe passenger;the guru the God, the disciplethe devotee. This is enough.
Reduce a rewroutine asanas orjlol?t*ffiltlf":l
""0 New asanasappear Yogasanais the means to siddhi. difficult for some time, but as you go on practisingthem you will find them easy.Vrishchika,kandapida, gogomudra, utkat, etc. ate peculiar asanas.Do not practise neti or dhauti. I will show them to you in a few days. Keep.yourselfexhemelybusy.If you get time for a second even to breathe,then the guru is not perfect. What is the condition of your tamoguna?Nothing will be gainedby sleeping.If you will keepawake,you willbe able to accomplisha lot. When Shri Shankaracharya becameattachedto the body of Amaruka,Hastamalaka 33
awakenedhim. In all 'casesthe guru woke up when awakened by the disciple but here, thouqh the quru is awakening.you,the disciple is alternutingbet,ieen waking and,sleeping..lfthe discipledoes nof wake up the guru will go away! Anushthana ca? be performed for all thirty dap. It is- only prohibited for ihose who practise saanairi for fourteen or.fifteen hours a day. Fbr you there are no reshictions. Do not care for the world. Go forward in the sadhana.The world neverstandsfirm on its own convic: tions.lf V.ouget absorted in domesflclife alone you will be called a fool, and if you pursue high ideals and advance on that path, you wilf be told that serviceof husbandand children is the highest religion.Whatever the people.of the world say is iolely inspiredby ignorance and lack of discrimination.Therefore,initeJa ot guiding yourself accordingto the opinion of everyone, listen only. to the voice of your ioul and follow its dictates. I am confident that whatever sadhana you do, it will be sincere. It is not a question of time bui of devotion and sincerity. Have I not taught you to practisg.ajapa japa, the method of convertingyour entire life into one of sadhana?Practisevour ieqular sadhanamoming,eveningand night. If yori missit-any time, adjustit. It is of utmost -importancethat you keep all 3rcur t*u-n!y four hours fully occupied. K-eepthe- mind so fied that it may not find the time to winder here and !\"r?.fu"p yourself forever inhovert. A fully occupied life helps in indwelling,Try steadily to go in thrdugh the practiceof inner silence,shavasina,ajapa lapa aid ishta sadhana.Apart from these, in ordei to prevent the mind from being exfuovert,convert all your actions into sadhana.As the field of your inner consciousness open_sup, the form of the ishta will appear before you. It is not necessaryto practisejapi while thinfiing, reading, writing or talking. h will iome of its own
u
accord in the course of time, when the inner being is saturatedwith ajapa. By practisingjapa, when the mind is introverted,impressionsare received on the and these refled in due coursein subtleconsciousness one's external life. For example, behind the e*emal life of a murderer, there exists in a subtle form the awarenessof pain and fear. When anything influences your inner being, these influencesentirely envelop the intemal and extemal life. In addition to this, such influencesare at the baseoI erteryaction. . I have nothing to say about the love and devotion of a disciple,for I assesstheir values after converting such love and devotion in terms of duty. Still love and devotion are necessaryin the beginning. If I observe the urge towards spiritual lite, peace in one's daily life, intensityin meditationand increasein the suspension of thought processes,I assumethat the love and devotion are real. Therefore, I first e>pect sincerity and devotion. The sadguru is the reality. We ca4 reach him, see him and conversewith him. This reality is more real than the existing state of consciousness.Our present is limited by our senses.Beyond consciousness 'ashal this is plane, the unfathomable consciousnessof .the Evenbeyond this more real than surfaceconsciousness. of the soul.This is the is the infinite pure consciousness tuth alone is perwhere supreme state of awareness, ceived. It is there that we have the vision of sadguru. is the plane of supreme This plane of consciousness. futh, ever edsting at all times and unconfined by the limitations of the bansient. It is that plane where the third eye opens. Realize this to be the tuth and go ahead. You are novuhy{ng to cross the baniers of sense and are roaming about on the subtlecirconsciousness When 5loubecome cumferenceof inner consciousness. fully absorted in infinite consciousnessof the self, then you will see your ishta. Yoq may or may not understandthis. You haveto reallaeit.
35
lf I had time and convenienceto make you practise shavasanait would not be necessaryfor me to make you practise sadhanas.I only know from experience that I can compressfor you and make you realizethe experienceof four or five years sadhanain only thirty days,through shavasana.Let us see how God wills it. I shall, however,complete your sadhanain shavasana. Until that time comes, continue with your sadhana. This will make the shavasanacourseeasy. Your belief that the divine spirit is a chaitanya purusha is correct. That you will realize him through this faith is also tn-re. It looks to me that he might even possessyou. Then you will do his work and {or that you are being prepared. Hovu wonderful will be the day when instead of 'me1,'He' will be, and 'He' willwork insteadof 'me'. May 22nd is the day of the mission.Reinitiation is not yet finished; something remains to be done. Geru or ochre robe is the symbol of the mission as well as of the hadition. Reinitiation is an event of the intemal life. It is acquired in samadhi from the guru. Increas€the practice of inner silence and make suspensionof the thought processesmore intensive.If thoughts come, remove them; if they persist stronglyq then concentratefirst on the ishta and then for some time practise total suspension.In the state of inner silence, there is neither the form nor the thought. Ultimately,consciousness of 'l' also disappears. Practisehataka for a couple of minutes without flickertngthe eyelids.Trataka should be on the ishta. We may define trataka as e*emal visualizationwhich changes into intemal visualization or to meditation. Trataka leadsto steadinessof sight, power and acquisition of inner vision. Practiseit and realizethis yourself. No time need be fixed for it. There are two methods of yoga nidra. One is relaxation and the other is through consciousness of the ishta. There are also other secondarvmethods.In the same way, there are two methods oi meditation.One 36
is descending into the plane of ishta consciousness through the method of relaxation, and the other is of experiencingthis consciousness through direct pratyahara.You should practiseboth. For example,practiseyoga nidra and experiencea stateof shoonyaor vacuum,then with one stroke bring in the ishta. lf, before this, you practise fuataka,the subtleform of the ishtawill immediatelyappear. If you have immense attachmentfor the ishta and an unobstructedsenseof dedicationand extremelove, then you This can be practisedin a sitting will be very successful. posturealso. The sadhakashould make no effort to go to sleep. It is better for him to practiselroga nidra, and while doing so, enter the subtleplanes and rest there. Whenever you are tired and feel the need for rest, pmctise yoga nidra and thereafter,with a jerk, bring the form of the ishta to your consciousplane. Not only will you get much more rest than you bargainedfor, but you will continue to maintain contact with the astral plane. In other words, leave all efforts to bring sleep. This is the way for moving in the astal plane at night. If 5rou succeedhere on your own, then I shall be very happy. If not, I will do the rest of the work. You will have to collect mantras. [n addition you have to do anushthanaof each manha. It will take tirne but it is necessary.Anushthana is easy.All these will form the anushthanafor attainingmantra siddhi. They will all be requiredsome day. Monghyr 22.6.61 Four methods of shauosana 1. Rotating the consciousness through all the centers of the body.Additionalcentersto those indicated. 2. E>penenceof shoonya with chaturtha pranayama. 3. Concentation on trikuti. 4. Thereafter,concenhationon the ishta. Leam to experienced understandthe sensations in all the centers.
37
- On some dap replace chaturtha pranayamawith the practice of witnessingthe thoughti. Objerve what kinds of thoughts pass.Be a witness.Practisethis for some time and then stop thinking. Practisethis wav and observefor yourselfwhich is the more powerful of the two, the chaturthapranayamaor this practice. At times, shavasana can be commenced with chaturtha pranayama.If the mind is steady and quiet, you can beginwith concentation on hikuti. But it is better if you practise through the centers. It will help me inskuct you in sadhana. In shavasanayou can also repeatthe mantra ver. bally, but I will hive to decide when you should do so. It would be better to do it after chaturtha.fu long as you are not able to concentrateon the tikuti, this japa will be vertal. Sit and follow the pmctice indicatedfor shavasana. The differencewill be only this, that the consciousness will be rotated not through all the physicalcenters,but only through the six most important ones. Sit in any asana and practise chaturtha. Then rotate your consciousnessin mooladhara,through the spinal column. Then go through the centers in the spinal cord. All these centers have a form, a seed manha and a deity. If you find it difficult to follow these, I shall send you a drawing. Keep it framed for the purpose of concenbation. It is better for you to practisethis. Until you get the diagramsor the pictures of the chakras,concentmteon the spinal column and its sensations.This should be done for some time. After a while, go into inner silence through the practice of witnessingyour thoughts, as in shavasana. Then on to tikuti, and then to the ishta, as in shavasana.I have alreadyshotr.rnyou how io change sleep into subtle inner consciousness. Begin with this and in a fanuda5ntime everythingwill be automatic. At the time of talking, meeting,arguingor explaining anythingto anyone,keep your inner power awake. Do not be frustated if in the beginningyou forget the 38
objectivea few times. Everyeffort should be continued. Try to understandwhat you are doing. In order to keep the spiritual power awake one must forever be alert, He should have faith in the optimisticand self-assured. name and power of the ishta. He should also have the inner confidenceto penetratethe minds of weak-willed persons,and must haveconfidencein his own self.Then only, inside and outside the house, will this spiritual power work. However, it is quite certain that in the beginning you will have to make determined efforts. Your conduct must be full of faith and determination. 'lt must and shallhappen'-this must be our mantra. I do not look on !,ou as a woman or as a physical body. I am referring to some other element in you, which you have begun to rouse and to operate.What is there in the world which you cannot accomplish? have our The fouble is that you, and we people also, 'Supposingit doubts.The mantra of the intellectualsis: dgeshot happen,then?' You should reviveyour totter'l ing faith, thinking thus: desire that I should do'like 'Hou 'l this'; desirethat everyoneshould think this wat'; can they.help not thinking in the manner I require?' and thus glorifying lrour greatness. Each form of behavior, each principle, each habit that undermines {aith should be carefullypicked out and removed. Change your manner of speaking; change your ambitions,your language,your via,r;point.Change all your beliefs, change your self-createdconvictions; and change your thoughts. Then only, through the depths of your life, will you be able to see the pourer of the self manifestingitself. Monghyr 30.6.6f When awarenessof the ishta is sharp, tune your radio. Go into solitude and make yourself empty, \racant, silent,relaxedand absorted.If all thesethingsare done, you will soon get the station. When the frequencyof the messagegathers momenfum, the eperience of
39
awareness becomesmore subtle.It is beyonddescription. If duringthe periodthere remainsperfectattunemLntof inner silence,introversionand concentration,they become most helpful.I can now reveal to you that I have receivedmessages many times,but I could not tell vou so beforeuntil suchtime as we did not sharethe same platformand conversewith eachother. Nothing can be gainedby believingor not believingin a thing. There is no doubt that the transmissionof your thoughtshas gro\arnto be very rapid. SometimesI have to leave my work and even when I am talking to others, all my attention is diverted to you. As you advancetoward the inner recessesof your being ind are able to make your inner consciousness a noimal habit, you will be able to crossgeographicalbarriers at random and without the least effort. All that is necessaryis that you shouldqualifuyourselfto go into introversion,relaxaiion and concentrationin a minute. Divine spirits possessour bodies and at the same time they descendinto the bodiesof balanced,sensitive and dedicated souls as partial incarnations.They can comeas incarnationsor they possessbodiesand express themselves through inspiration.When one is thus being inspiredand continueshis sadhana,they manifestthemselvesas expressionin art, or in some other way, their power descendsinto us. If they possessa pure soul and find it to be of great use, they identifu themselveswith that person and make themselvesmanifest.As we progress,they make us more expansive.They sometimes let their pou/er descend into some bodies and later remove it. In other words, they enter the body and leave it as and when they like. Just as a man is possessedby ghosts,likewisehe can come under the control of gods. The method they adopt is to inspirethrough their messengersand if they find the field to be ready intuitively,their auxiliarypowersdescendor their divine abundancecomesand beautifiesus. Very many divine soulsdwell in various limbs of our body. Their dwell40
ings may be on the physicalplane.or on the mental pline. tttuy influencs 9,ur y/ay of life with the light of dMne ordinances.Finally they themselvescome down into us. Thisworld in whichyou and I liveis physical,limited, one-sidedand transitory.This we callthe stateof jagriti' But it is really that o{ sushuptibecauseour consciousnessis dormdnt, and is not ableto seethe gods in their world. As we go in, deep within us we are able to see the form, a little blurred,as if we are seeingsomeone in the hazylight of dawn,the brahmamuhurta.As soon as we go u.t6tt this state of wakefulnessor half wake{ulness]immediatelythis world becomeslifelessin our eyes.And this indeed,is the state of.illuminationor of wherein we have the vision of ,ipre-n consciousness, thit world and of those beings.Rightly speaking,this is the state of true wakefulness.It is the world of divirie beings;of the gods,and they are-eternal-There indeed, is thZ'real woild, the imperishableworld. There is no doubt that these beingsdescendinto our world but we have to go within, where w€ can maintain continuous contactwith them. Once again, I make it clear to you.that you will and it will be my have to attaln absoluteconsciousness duty to take you from this finite world to the infinite *oild. And remember also,that it is your most sacred duty to be ready to movetowardsthat regionof absolute And when you and I both work for this con-sciousness. with perseverance,it is sure to come about. You have bequnto turn awayfrom the externalli{eand are becomin{introvert. Wheir this introversionbecomesfixed,then uoi,, -andhuu" to qo deeperstill.lntroversionshouldbe steady naturat. t will definitely complete my task but you should also have such a faith. Assumingthat I am not evenawareof that path or your aim,l shallsearchit out. But I know the fullwaY. Stotra is one of the Deqyaparadhakshamapana sadhanasof the tantric path.Theseare not mete verses. They can be perf,ectedand fully tealized-Repeat them
47
with full comprehensionof their meaning.Once you realizethem in full, immediatelyyou will have glimpses and visions; divine powers of the gods protect the sadhakaand elevateand inspirehim. The tantic path is incompletewithout this stofra. In addition to this, there is the Deuisukfoof the Durgasaptashati-'Ya devisarvabhuteshu,mayarupena sansthita... namaha'.It hansforns our yogic life and it formsinto spiritualpower.Of thesetwo,the Deuisuktais first recited and afterwardsthe Aparadho Storro. The powersof the Devihelpedme quite a lot duringmy period of purascharana.Othenruise, the superior powerscast a spelloverthe sadhana.fu our joumey is inside,withinus, we need the help of allthese. What I wish to emphasi2e is that you should not merely treat them as verces. Mysteriousthings are not grasped by looking at the surfaceonly. The sadhana mandir should contain only sacred things like picturesof saints,guru, scripturesand so on. Such things alone should be taken into it. You will have to prepare a mosquito net for meditation. Keep the sadhana room like a temple, not like a bedroom or slumberroom. The utensilsfor puja should be of silver or brass. When you feel sleepy while in meditation open your eyes and practise hataka, or practisejapa with pranayamaand opeh eyes,or take to some other practice like.inner silencewith open eyes,concentrationon the centers, or rctation of consciousness.Remember that here sanyamameans concentation of the mind, witnessingthe thoughts,or repeatingthe stoha or asna. Even after meditation,by any meansremovedrowsiness. This is for your benefit.If you form the habit of sleeping after meditation,even once, it will be extremelydifficult to break it; if the habit is alreadyformed you will have to begin your yoga sadhanaall over'again.After I fully perfect you in gogd,you are at liberty to do what you like. Please assureme that after meditaiion you have totallystoppedsleepingand beat it asa majorobstruction. 42
Your sleepis beingreduced,slowlyeverythingwill be alright. Do nol be afraid of going high. Am I not there? The yogic consciousnessbeing purified, nqy only the work-of filling up remains. Renunciation!Renunciation is not my goal. My goal is public benefit or the collectivegood use of yogic pou/er for the welfare of the people.My renunciationdoes not mean the stageof an escapist,ii is a symbol of tyaga..Nor does it "believe the worldly life is only fit to be avoided. On the conffary, it is the stage or the order of special service_to humanity,through the awakeningof spiritualpower. It is true thai among the various means to develop spiritual aptifude,an attitude of detachmentis necessary,for it helpsin the activatingand illuminatingof this mlsterious way of life. And again,it helps us to remember our great objective. The devotee and his God are two and also one. Ukewise, the guru and the disciple are two as well as one. On the phytsicallevel they are two. On the level of jiva (individual self) or from the point of view -of supreme spirifual consciousness,they are pqrts of the same reality. From the standpoint of the self, th."y *-" one. This of courseis the final experience,though such an attitude must be developed long before that. The Bible proclaims"l and My Father ate one!" The main point is that the difference betwegnyou and me is physical and mental. There is no diffetence in the soul, there never was any nor shall there ever be. As long as we are in the world, on the conscious plane we shall remain two. When we fuanscendthis plane of the world, then there will remain no differbnce betweenme and you; there will be oneness.We have to rgalizethis, that the rope is there, it was and will remain as it is; we have to bring a lantem and realizethat althoqgh it appeared to.us in the form of a snake, it was still the rope. That is why we eryerience dualisminside and outside,though onenessis the secret of our existence.Onenessi6 permanent. Differentiation is an imaginary and tansitory aspect of
43
consciousness and therefore, not real. Differenceis experiencedin the stateof ignoranceonly.The .uurl ignoranceis the misconceived "t beliefsof men who consider the body and the mind as the urpn.t, of t-til ulttmaterealitv. It is not iecessuryfor you to know who I am. Go aheadwith your sadhana.Truth willmanifestitselfbefore you.Then you will know about you, and alsoaboutme. fry ir it possibleto go from the finite to the rnfiniie] As.long as thb mind is full of self-createaUetieii,iiii tudes,and things heard and unheard or taughi anJ untaught,how.canthe form of truth expressitsJltayou shouldyourselfbe sharpand intelligentind then you wiii know me and everyoneelse. When shaktichaliniis perfected,tamogunawilldisgppear.Practiseurdhwasirihasanaand also-chakrasana. Practisepranayamaacco'rding to your presentr.h"auie. t nen double it after Septernber, double it again in Januaryand decreasefrom Februarvto Mav u,itit uou comebackto norrhal.I will teach you plavinialso. r .. .l shallpersonallyteachyou yoga'nidra.Its details will b9 givenalongwith the tirifiatioripaper,but lei me introduceyou to it. The body containssixty four joints. 4r9nq these,someare joinis on the uppe, portlon oi the.bodyand someare innerjoints,whichare ionnecteJ with the voluntaryjunctions.Consciousness should be rotated.onthesejointsand.theyshouldbeslowlyrelaxed. Throughthe processof relaxaiionand concent-ration on the sensations, you must try to transcendthe qrossbodv consciousness. Not only the physicalsheatt, but the. pranamaya andthe othersheathshaveto betranscended through.this method.This is the meaningand aim of yoganidra Rotation of consciousness throuqh the psvchic centersis also an advancedcourseof y;oganidra.-This is a secret course which I will show you individually. Therefore,studythe chakras. In the evenmoreadvanced courseof yoganidraare includedthe practicesof anuwitti and clairvovance. M
Practiseas many of theseasyou possibly -nidra; can.Practhen your tise the scientificmethod of yoga meditationwiil be quicker. Monghyr 2.7.6L The leads to self-realization. Renunciationof desires greater the greaterthe degreeof your renunciation,the abandonmentof desiresand longings,the greaterwillbe the resultingsenseof fullness.But this abandonment must be sincereand not filledwith a concealedlonging for the state of fullness(aptakama).The world does not know this techniqueand thus reactspowerfullyto any instructionrelating to vairagya.But it is a fact that the more one runs after the shadow,the greater will be its forward movement. Yet once you keep the shadow behind,it will begin to follow you. If you give up selfish attachments,you will get everything The practice of abandonment of desires slowly fostersa desirelessattitude,and whenwe becomedesirelessas a matter of course,no attempt to giveup desires is necessary.Attachment resultsin desires;desireslead to actions;actionsbearfruits and from these,attachment and aversionagain arise.This is a truly viciouscircle., The longingfor children,for prosperity,for sensual love-these three are the originsof all other desires. Thesethree createall desiresand will lead to action and causeall dualitiesof happinessand misery,worries and disappointments.All of these suppressthe yogic fire within the person. Desiresdisappear.as soon as discriminativeknow ledge comes.All actions remain suspended,the mind becomespure, and sattwaor pure intelligenceis then awakened.Pure awarenessthen manifests. Purity of mind resultsfrom detacheddiscrimination; the yogic fire is awakenedby sonyoma(control) and it restsfirmly on this pure foundation. Purity of mind hastwo aspects.[n its firstaspectit is transformation o{ the mind to the naturalstateof being
45
devoid of samskaras,like.the cloudlesssky. This state is evolvedin one who hastranscendedthe thretd;;; in the state of intensemeditation.Its second its remainingunconcernedand unaffectedby inftuencei ";p?;l; resultingfrom the functioningor otherwi." in the chitta, lrkethe sky which remainsas"i,u*i[uiu, it is fofever, in spite of the formation and dissolutionof TdJ "bua;. state is attained as the result of detachment born of discrimination. The first aspectof purity is still beyondyour reach. The secondstageis attiinabie.you can maintainpuritv ot the mind in spiteof the onsetor otherwiseof impreJsions,thoughts,difficultiesand changes.By remaining-in the world the influence of the soJiety,tnu;, ;;l;;";; friendsand enemies,happinessand miiery will ceriainlv be felt-Yet a personof diicrimination,ttr5uqh the;;tice of detachment,is ableto remove'allthele u.qilir"a influenceseven as high winds remove clouds. Therefore,an atiitude of detachmentis essentialfor leryoving and throwing out samskarasfrom.the chitta_
l.Thu. Mot peopleire concerneduU"ut ..ili;;;
influences.Persons influenced by acqurred samskaras aloneare forcedto resortto actiois.The man ;i;;;;;hment merely observesasa witnessthe impressionswhich legister themselvesevery moment on the chittakasha. That ]: why he maintainslncessantly the purity of sattwa. . This is cirlled the antaranga-or iniernj sadhana. It is acquiredby practice.It hai the effectof cleansino th'e mind of the impressionsacquiredin differentlivesl' The successof our external sadhanadepends on thl effectsof this cleansingorocess.If the mind is .t"unsna, the.results of yoga sadhana are experiencedrelatruely easily. The shuddhasattwaindicatesthe stagewhere the seekerdoes not acquire,collector create ilentifications with incoming and outgoing influences.The awareness of like and dislikeexisti in this state but it has no effeil upon him; so alsothe consciousness of relativetruth is there but it doesnot influencehim. Evenii he is slightly 46
the effects influencedthe effectsare passing.If, hor,vever, remainfor a time, they will causeno reactions.And if any reactionsdo occur, they will contribute to greater purificationand the generalgood of the people. Shadowsfrom the divine plane fall on the pure sattwaand one gainsthe knowledgeof the past and the present.Purity is attainedby concentration,meditation and samadhi,and this purity has to be retainedincessantlythrough detachment. The discipleand the guru, the devotee and his God, the river and the ocean,devotionand knowledge, actionsand thoughts are all interrelated.The devotee makeshis surrender.The disciplesurrendershis actions, thoughtsand ideasat the feet of.theguru. The guru also surrendersevefythingto hisdisciples.As the river merges with the ocean, the ocean in its turn meets the river and moves upwards,forming into clouds.Even though the final resort of the river is the seaand they maintain and dischargemutual obligations,the seahasto go flying up to the origin of the river. Likewise,the ultimate of bhaktiwillbegyana,and gyanatakesa devotionalaspect when associatedwith bhakti. Here no question of indi'l'-nessis absent. vidualityremainsbecausethe senseof 'l'-ness Therefore,there is mutual surrender.When the of the jiva resolves,then onenesscomes about, doubts vanish,ignoranceis dispelledand truth alone remains. You should stop with me for some time and study hatha yoga. You will be able to understandeverything. Wait for sometime beforeyou learnthe practiceof kayakalpa. Give up at once tea and chutney. Unlesssome rules are adhered to for some time, do not think of 'kayakalpa.Khechari also will be shournat the proper time. Do not take to jada samadhi.Samadhi is not a maiterfor hurry. Silence and inner silence Practisesilence.Inner silenceis the true definition of silence,for silenceis not the silenceof speech.In inner silence,thought vibrationsare stoppedand they finally
47
remalnsuspended. The true meaningof innersilencewill be understoodif we come to regard the thoughtsthat enter the mind as forms of mental disturbancei.These mental disturbancesprevent the experienceof selfrealization.Inner silenie leadsto self-realization. Here is the principalmethod of inner silencaFirst see,as a witness,all the thoughts which come and go, app€arand disappearin your mind. In the secondstage, pose any one thought at will and remove it and thZn enter a state of vacuum.The third is to rotate the mind in any one centerafter thinking about it. In the fourth stage,be alert and careful and createa stateof vacuum. In the final.stage,you haveto be completelydetached. Fven though the completecourseof inner silence is still lengthy, you will hive to adopt any one technique to createa state of thoughtlessness. If you are able to master one technique of inner silence,then inner silencewill be easy to practise when sushumnaflov.rs. Antar mouna or inner silence is easily practised after pranayamaor if one is exhaustedor in i placewhere the atmosphereis restful,happy,contentedand joyful. Inner silencecan be practisedin the midst of noiseand crowds. Clairaudienceis attained when inner silence is perfected;the obstaclesof time and place are removed and the pervadingsattwicstate makesone experience sublimity. Inner silenceor the state of thoughtlessness gradually envelopsthe three worlds: the gross,the subtleand the causal. When it envelops the causal region, all worldly desiresare dissolvedand the senseof duality ceases. The practibeof inner silenceis regarded as secret. At the proper time, accordingto the guru-shishya tradition, I shallindicateit to you. Patna 4.3.61 Firsipractisesadhana,then talk aboutservingthe people. Repairyour car first;then only will it move on the road. 48
This is not the time fbr serviceof the people.Leave all thesethings asideand first warm yourself on the fire of sadhana. Monghg IO.7.6l To evaluatethe guru after taking diksha is a waste of time. This should have been done first. It is difficult for a discipleto know the guru until he has perfected his faith in adwaita(oneness).Even if you have an iota of doubt,you may changeyour path without.anyhesita' tion. In matters which are not of this world, both of them livebeyondthe planesof body and mind and reside in the state of adwaita.I desirethat you understandthe implications of your decision perfectly. Yogr discipleship is of a very high order. You have to secnre my confidence;therefore, think well and then make your decision. Thoughtsabout the ishtaand his lemembranceate preliminarLsto becomingintrovert.Firbtthere shouldbe iemembrancefollowed by devotionalmental plasticity. But the remembranceshould again be practised after devotion as dedication,then only will you be able to reach the mansionof divins love. In other personsthe remembranceof God doescreatean attitudeof devotion, but soon thereafter this may becomesubjectto distraction. Remembranceis to be practisedonly with a view to preventing the inroads of distractions.During the continuous process of remernbrance,try to grve it- a nerr.rdirectioh at some stage and absorb yourself in the contemplationof the form.ln otherwords,makedevotion and remembranceintense and then merge yourself in the contemplationof the form. In anushthana,the principalthingsare repetition of the mantra, meditation on the ishta, trdtaka and the remembranceof the guru. {f there are distractions,let them be. By mantra anushthanathe Iield of expression of the dMne powers becomesclear. In mantra anushthana, practisejapa of six kinds:japa in chaturtha;with
49
trataka;with dharana;japa in the throat region;in the navelregion;and japa with concentrationon the mental vibrations.All distractionswill at once cease. When sittingfor long periodsafter practisingjapa, leavethe malaand start practisingrhythmicjapa in one of the following ways: verbally with kumbhaka, with bhramari,in yoni mudra, on the tampura,on the bell, or on soft drum beats.In this way, one can practise japa for all hours of the day and night. The Tantra Shastramentionsvariousother methodsof japa which are taughtonly accordingto the traditionalusage.I wish you to practisejapa of all these kinds and then slor,rdy practise all together. Thereafter you may reduce this practicegraduallyand chooseonly one method. The duration of the japa will be exactly the sameas before. Draw up the plan of anushthanain this manner. Sadhanamust evolveas a natural processand not as an outcome of tottering faith or of the compulsion of our circumstances.Nature createssituationswhich make us helplessin the gradual practice of sadhanaby way of retaliationas it were, becausethe sadhakain the early stageshad started with speed.The regulator of nature works for the benefft of the seeker;were it not so the sadhakawould enter the stateof completeintroversion.In this state he may find his goal but will not qualifu himselfto take others to it. However,in the gradualprocessof sadhananot only the goal is reached but one qualifieshimselfto take others to the goal also. In order to attain the state of supremeconsciousnesswhich is within you, you haveto abandonthe threefold consciousness. You have to lose the awarenessof the gross,the subtle,and then of the causalplanes.The fourth kind of awarenessthen comes after these three you will seeyourare lost.In the light of this awareness, selfas light itself. Physicalconsciousness is a broad term. It hasvarious levels.This is the level of senseconsciousness. There are five levels of subtle consciousness;these are the wittis of the mind. In the causalplane, the gross and 50
subtleforms of consciousness are reducedto a vestiqial state but only the consciousness of the 'l'Emains, Supremeconsciousness is realizedafter crossingthis last plane of causalconsciousness. The differencebetween the consciousness on the causalplaneand the supreme consciousness liesonly in that in the former state there existsignoranceresultingfrom tamoguna,whereasin the latter there is knowledgeresultingfrom sattwaguna. You feel like sleepingafter meditationbecauseof tamoguna.If you can developsattwaguna,then instead of sleepyou will go to the realmsof supremeconsciousness.However,the-lire.ctiondforce of tamogunacannot be arrested by satiiffalo;ifrf has first to bZ overcome by rajas and then rajoguna has to be transformed into sattwa.Therefore,if tamogunaarisesduring meditation, destroy it by rajoguna and then go in for meditation. This is the techniquefor successin sadhana.Rajoguna is that, by the expressionof which'in eating, drinking, thinking, seeing, mixing, talking and deciding, you experi'encepleasure.Yogu,'light, awareness,lightness, purity and peaceare calledsattwaguna. You havenot to do sadhanabecauseyou are bound to your guru by a promise.Rather,you haveto practise it to reach the higheststageof spiritual life and acquire yourself.Your surrenderto me is not due self-knowledge to attachmentbut it constitutesyour support to rdEfi* the higheststage. As you enter deeperand deeper into'the subtle realms, you will get a clearer vision of the form and the content. What is necessaryis intensity,absorption and deep concentration.Even as you cross the preliminary phase of devotion, you will find the forrn and content getting clearerand clearer.Devotionis not only an emotion; it is the merging of every motion into a homogeneousidea. For some time, practise all the sadhanasyourself. In due courseI will indicatefurther practice.Bui so long as I do not secureyour full trust in me, I will not give you full instructions.Apart from meditation,there are
51
severalother things, of which you might never have heard.Tantric practicesare not trifles.o"nce vou i"."*plish.compleleabsorptioi.rI.will come to your doors myself and show you the full course,but orily *t"nin the conditionsprescribedby the scripturesaie fulfilieJ.
Justasthegopis onhearing *n"o'.,l!"j?n3#,1i,3;1i
lett their husbands(the gopas)and went for the dance (rasa),likewisethe sensei*ill haveto leaveth;.bdt; and becomeintrovert. Sound, touch, sight, taste'inJ smell are the five senseobjects.The'exieri"n.", tn"u provide are termed extroversion.When our ;i"a detachesitself from these objects and becom". diii"t-, then the ishta descendsinto us. Therefore,to brfi;;; the ishta deva, the veil will have to be ,n-ouua. Tnl practice of doing so is called pratyahoro(abstraction). Uoncentrationand meditationdevelopwhen this prac_ tice is successful.The form-qf the ishia is visible,b-"times and sometimesnoJ.Why doesthis happen?The reason is that if and when the veil is lifted,'the form is visible, not otherwise. Therefole, instead of qoinq straight into meditation, you shouid practise u[ tnJ sadhanasof pratyahara.In other *oris, if after fiftv tiveminutesof the pratyaharasadhanathe visionof th6 ishta is seen even for- five minutes, it is better than fruitlessmeditationfor sixtyminutes.fherefore. throuqh both yoga nidra and padmasanaperfect pratyahaia. " The overall methods of prityahara faf into two categories.One categoryincludesfhe practiceof uiueka (discrimination) to prevent impresiions registering in the mind as a result of attachment.Thus io *ml skarasare gathered in the-mind, and even if they *ir", their effect would not be lasting.This is one teJhniquZ of making the mind free from influences.Nothinq is to be done. Nothing is to be thought of, believedl ", suggested.You have only to regard every influence as an aspectof the attitude of the mind and io maintain
52
a detachmenttorruards it. You may not be able to do this imnrediately, but it can be developedin time. Those impressionswhich cast an influenceon the mind are called samskaras.You will have to develop an attitudewherebyyou do not acceptanything,though you hear and understandeverythingin this world. TFis will purify your subtleplane.The sadhakawho is influenced by the pairs of opposites,or whose mind reacts to the impact of .happeningsin the world, will only see the vision of his samskarasin meditation.If it is not possibleto fueethe mind from all influences" then let a single influenceremain predominant.Then the mind will not acceptany other influence. So, the purpose of pratyahara is to make oneself free from influence.To acquire this state you should practisevivekaand vairagyaand develop peaceof mind, control of the senses,indifference,tolerance,faith and understandi-ng fr,eefrom doubt, and intense.cravingfor a vision of the ishta. The second category consists of the practice of withdrawingthe sensesfrom their fields of experience and makingthem enter the subtleplane,or withdrawing.themfrom externalobjects,.and makingthem subtle and intr-ovgrtbefore finally merging them. This being achieved,the mind immediatelyabsorbsitself into the dhyeya(the object of meditation). - When you sit in meditation,you have experiences of sound, sight, taste and so on. As you beiome absorbedin meditation,the sensationsbeiome weakerand finaJb disappear.Such an experienceis a daily affair in the processof sleep.An identicalcondition must prevail during meditation also.Remember that meditaiion dependson the suspensionof senseconsciousness. The second category of pratyahara relates to that aspect and enables you to become introvert. It shoula' be practisedas follows: 1. Retain awarenessof the sensationsyou experience whenyou feelstrainin any part of the body during the practiceof asanas.
53
2. In shavasana,practiserotation of consciousness on
the chakrasand other centers. 3. Practiseinhalationand exhalationin sukhapurvaka pranayarna.Then practiseretentionof breaihalong with repetitionof mantra, A =. After inhalationand exhalationin bhastrika,practise retention of breath. During retention visuaiizethe form of the ishta. 5. Practisemeditationby fi$ng the consciousness on the soundin bhramaiiand in nadanusandhana. 6. Practisejapa in chaturthapranayama. 7. Practiserhythmicjapa. 8. Pra$is.ejapa sadhanaaccordingto the order prescribedin the foregoingletter. 9. Practiseconcenfualion"onthe six psychiccenters. 10. Practisemeditation in both shambhavimudra and in trikuti. 1 1 . Practisetrataka on the form with bhramari,followed by intemal meditation. 12. Practisemeditationon nasikagraand trikuti. . 13. Pmctise relaxation and meditation in an asana.. L4. Practisepure meditation. One round of this practicetakes a full three hours. I{. ygu practise all these a little, I will make you do all these kriyas for- hours together. Even if you are unableto practisethem all at one time, at leastmake yourselffamiliarwith them by doing them often, so that during personaltnainingthe practiCecan be conducted satisfactorilyby giving hints only. Practisefully all the methodsof yoga nidm, all stagesof japa yoga,ihe technique of nadan_usandhana, gazingat the eyebrowcenter, nasikagra,etc.Side by side,practisea littlemoolabandha, jalandharabandha, uddiyanabandha, ashwinimudm, maha mudra,-and most ceriainly,shakti chalini. If you m?k9 yourselffamiliar with all these practiccismy work will begin.Therefore,understandthem all thoroughly, rememberthem and absorball the practicesindiclted by me, givenby me or communicatedto you in writing by me. ffi
Be fearless;cowards never acquire the power of . life. You have a fear complex. What will you gain thereby?The impressionsof ftear are obstructionsin the awakening of kundalini. I pray that the fear of this,worldor of the other worlds,the fear of the seen and the unseen,the fear of the grossand the subtle, the fear of acquisitionand loss, the fear of the gods and the demons,the feaf of life and death,the fear of attachmentand aversiongo from you. For fear is always an imaginarybelief, a' hindrance to personality, and in this wonderful world no one is free from the influepceof.fear.And what can a sadhakawho is ready to awaken the kundalini afford to gain from being afraid? Proceedon this path only if you can fully shed fear. Otherwise,even now"there is time, return and return quickly, retum at once! For one who is afraid of a fly will never be able to pass by the lion's den. How can one who is. afraid of manmade difficulties. ever-changingbeliefs and foolish sentiments'stayin unearthly,imperishableand luminoui realms? Remain unmoved even if stones are hurled at your head. Remain steadfasteven if the influence of this world or the other suffocatesyou. Live like a lotus in the mud; be self-absorbed and self-attunedlike the shirishatree. And if at all you want to go on this path alone, where except for the self, you will find no shelter, tell your samskaras'hands off. The other nan:lesof Kundalini are Purusha, Govinda, Kali, Mshnu, Sita and many others. Kundalini is the dormant power of yoga within a person.In other words, it is the yogic potential.The brain is the seat of the intellect, the heart is the seat of sentimentsand mooladharais the seat of yogic power. Just as the way for the developmentof the intellect and the expansion of sentimentslies in the world, so also the road.to the developmentof the power of yoga libs in yoga sadhana. The sensesare influencedby the developmentof the intellect,and the antahkaranaby the developmentof the sentiments.Similarlythe awakeningof the serpent
55
pow€r activatesthe eye of Shiva in sahasrara.This is. establishedin the form of light in the center of the thousand petalled lotus. fu ioon as it.is awakened this centerbecomesactive.Therefore,remembermooladhara as the {irst center and sahasraraas the last. The Devi is in mooladhara and the yoga drishti is in sahasrara.Swadhishthana, manipura,ahahata,vishuddhi and ajna, which are situatedin the spinal column in the-regionof the cocclDqnavel, heart,throat, and the back of the head respectively-theseare the halting stations of the kundalini sha-ktiin motion. Accordlni !o yogis, these centers are the shape of the lotus.'. Each center has a bija mantra, a deity and a letter of the-alphabet.They are the regions of nada (sound), ' and all lettersare derivedfrom them. A group of nerves emanate from these centers. These nervesare the sheams through which the consciousressemerges,extends and finally merges again into them. It is through these passag€sthat the consciousnessof the jiva becomes extrovert or introvert. At night the extemal consciousnessretums through these passagesand by day it projects through them. This group of nerves in the body is connecteddirectly or indirectlywith the psychicceniers.fu the awakenei kundalini coursesupwardsand pierceseach center,the nerves-go o! extending and projecting its influence everyv,there. The effect of the kundalini shakti is felt differently in different centers. The nerves emerging from each one of these independentcentersprojecl ai identical efif.gct,and these nerves again e4iress consciousnessthrough the medium of the senses.For this reason, the yogashakti emanating from these centers also expressesitself through the medium of the senses. The path by which the power ascends is called sushumnanadi. It takes its rise from the brahmachakra and goesup to the brahmarandhra, whereinthe center with its supportis established. &l& ir ihe ch^nnelof prina andtlggle of thoqhl, currents. i he union of these hryois cdl-teOhatha yoga 56
(ho and tho). In other words,it is the mutualfusion of thoughtsand prana. This is samadhi.In addition to this, asana,pranayama,mudra, bandha, hatha yoga, bhakti, gyana,meditation,japa and selflessservicealso lead to samadhi. This forms only the basis.Practiceis the real thing. Monghyr 23.7.6L Whatever your activities,they only reflect the natural functioningof the mind and senses.Do not identify yourselfwith them. Perform everyact with detachment, lestit may assumethe form of samskarasand obstructive visionsin meditation.Actionswhich createimpressions give rise to visions. Make the asana steady and firm. Cohbentrateon the ishta and continue doing so. If the concentrationis missedand the ishta disappears,repeat and bring him back again. If you have supreme love and undivided concenbationfor union with him; then he will appear, not otheru,rise.One whose mind is not overflowing with intensig of devotion {or union with the ishta will be divertedto the region of the gods from where he will have to retum. But if one suffersfrom a deep longing and restlessnessof separation,then the consciousnessof the ishta will take the devotee further afield, even though he may be in the deualoka(plane of light). -And yet if the sadhaka somehow or another is able to go above the plane of the gods (regions of light), then he enters the dhumraloka (region of obscurity) and is lost he does not advanceand returns to where he started.But if the sadhaka;unableto bear the separationfrom the ishta.some time or other has a glimpseof the ishtaeven in the dhumraloka,he goes forward. That plane is subtleand deep. lt is difftcultto go beyondit. Here the sleepof ignoranceovercomeshim. The sadhakareturns through the plane of the gods.
57
But if one has the same deep longing for the ishta as a lover has for his beloved,he will be able to keep consciousness of the ishta alive. 'consciousness If of the ishta remains constant, then the plane o{ ignoranceis left behind.Then the sadhakaentersthe plane of truth consciousness, where his ishtaappearsbeforehim and meetshim in the form of truth. On that plane one has the sameexperienceas on the plane of jagriti,or senseconsciousness; but the latter plane is transitory; while the former is permanent. The experiencesare identicalbut here the body is only a collection of elements,whereasthere it is pure consciousness alone. But the one who has only faith but not a heart full of devotion and love for the ishta has to return from the middle. Likewise, a sadhaka who has not the courage to leave aside his body, mind and material possessionsfor the sake of hls ishta has also to return. The sadhakawho treats his ishta as his part time companion has also to return, and so also the sadhakawhose every breath, every movement, every thought processis not mergedin the ishta. But he who announcesby action that his activities are not for show, with his heart set elsewhere, he goes forward. One whose heart is blossomingwith devotionattainsHim without doing anything. The sensesfunction'on their planesand keep the mind quiet.'Riseabovethe attitude of doubtsand indecision.Do not think. Practiseinner silence.Be indifferent towards the world and awaketo the self.God has a form; one can meet Him and talk to Him. He guidesyou on the way. The relationshipwith the world is superficialand for shour becauseit implies a connection which has to be maintained.We are like passengersin the train of the world. It would be futile to live or to die if you fail to realizethe ishta within you. We remember him in all places.Our actions are not obstructionsin rememberinghim. What is want-
5B
ing is supremelsys, without which rernembrancecannot be constantand flatural' We remembergffortlesslyand naturallythose for whom we bear greaf love and attachment. In such a state of remernbian1ethere is neither abstractionnor sleep,We remem6sl naturally one whom we love even more than our oq6 Selves. To achievet\1s patural state of remembrance,first learn to treat gour sentimentsas your ishta. If the world is made the ilhta of your sentiments,then its memory will be n6{/ral. If .the husbandis made the ishta oi vour sentirtents,then his remembrancewill be naturil. And if doney and fashion are so made, then their rernernbrancewill become a part of your nature. Who is our !5[fa deva? To know this, think of whose remembran"s has been a part of your nature. That which we remepber in a natural way is the ishta of vour sentirnehts--he .only whose memory comes as i matter of coufs€ in meditation. If a husband, then the husband;if wealth, then wealth; if -son,then the son. Meditation will shape itself depending upon the spontaneitg of lfre remembrance.If you want to see God in meditatton, remermberhim in a naturiil wav.The wav of remefnbranceliesonly through supreme love. first love full ql desires and then love devoid of them. The form of Gad is_charming; the look of God is lovely; the touch of God is delightful; the speech of God is magnetis; the contact of God is purifying; the sentimentsof God ate filled with love; the grace of God is motiveles5lGod'_sappalel is divine; His gait qraceful, His love pexhaustible; His nose attractive, 6ach limb of God 6 temptingly beautiful. I must have love and attraction {or anery movement of my God, so much so that 1 would forget myself-this is the way - of realizingthe ighta' The vooi shou16take as a rule, at leasttwice'in a week,smilliized [66taki. Three or five of theseshould
59
be taken two hburs after the night meal,and the same doseshouldbe repeatedin the inorning'at foui o';Io.il. It should be thrice in the first weei, twice --- il'G; followingweek,and once a week thereafier. The sadhaka should take milk in the mominq but not..at night. It is said that rhe yogi gets ;d;if, trom mitk in the morning,.the worldlyman at night. greatest The of all sadhanasis continence-lmental. . physical,verbal. This contributesto the rnukino--oi maning. of spiritual power (ojos). It is not tJ U" acquiredb{mere talk, b-utby pioper understandingof rlg impolt. Observanceof coniinenie grows into a niUit. This sadhanahas to be practisedfor iome time; a iuity man is not able to attain it. A sadhakawho maintainsan ambivalentattitude towardsall the five sensesof sound, touch, sight, til; and smell,remainsstagnant. One who is fond- of sweetness,subject to infatuation and influences,one forever attached, is not a sadhaka.One who hankersafter prais", und on. *f,o, while practising evil seeks his orvn advantaql. ;ili halt in his progressand return. For this path is onen to those who are indifferent to the world, who re_ main absorbedor are sublimelovers. . As soon as you sit in the asana.immediatelvtrv to teel that supremepeaceis pervadingand that-vou are rapidly.goingin. Thereafter,begin-the chatufha. becausewithout its perfection -samadhi.the sadhakais not able to reach savikalpa The practice shouid-be so pertectedthat even in the state of concenhation, the.processof inward and outward breathinggo", on rhythrnically.Breath does not stop in ,u-ia"ni, ontu -tn6 the tendenciesof the mind ceaseio function una activitiesof the sensesare merged with the breathing process. In the state of sahajasamadhithe tendenciesof the mind are merged in- the. one, .but the functioning of the sensesis n6t suspended.Tni, is a state *ni.H everyonecan reach. OU
The secretof dhyana Patienceis an essentialvirtue for meditation.It is the natureof the mind to find any pretextto come quicklyout of the meditativestate. , A stagecomeswhen the objecton which concentration is fixed se€msto disappear.Therefore,dharana shouldbe practisedstageby stageso as to bring about a cessationof externalvibrations,and finallv to focus on the ishta.He should be awakenedagain and again (evenif he seemslost).He alone.who is ableto awaken the ishta in this state,reachesthe goal. Othenwise he fallsasleep. First you shouid form the habit of sittingin meditation for two hourb at a stretch.It takeshalf an hour to take the consciousness to the plane of the gods, and hour one is spentfightingagainstthe many temptations and dishactions. Then there remainsonlv half an hour during which one has to fight his way with ignorance. The mysteriesof dhyana are only revealedto one who is able to continue the joumey inward for two hours and who triesto reachthe ishta. The seasonedsadhaka practisingmeditationfor two hours in the morning and two hours at night is sure to experiencesamadhi.But there should not be any disturbanceeven once, or the entire anushthana hasto be repeated. The practised sadhaka should try to open the lock with the help of chaturtha combinedwitfr trataka. As soon as the door is opened, it should be locked from inside,and keepingthe awarenessof the ishtain front, the sadhakashould proceed.As soon as awareness is mixed, he should, by an effort of will, revive it. He shouldcontinuedoing so until the end. Desiresconcealedwithin the mind can be compared to the boons one asks for: becauseas soon as dhyana is perfected,they are automaticallysatisfied. Therefore,it is essentialfor the sadhakaio become desireless.Even if one single desire remains, it is fulfilled at a certain stage of yoga, and the way to
6T
further progressis barred and tlie sadhakareturns as if the gods asked him to choosea boon and he was choosingit. The resolutionof the chitta does not take place,in nada yoga achievedthrough bhramari.It is merely a preliminarymethod of attainingone-pointedness. ihe enduring and firm state of resolutionof the chitta is also not achievedthrough retention.That too is only to bring one-pointedness. It is only through chaturthi that this stage of chitta's resolution is achievedand remainsunbroken. The sensesare used to recognizing the sense -long objectsand then playing with theni. As as the sensesare not free from the attractionof their objects of enjoyment,there will continueto be obstructionin maintainingthe state of one-pointedness. At the time of meditation,there surely rlmains the attraction to senseobjects.This happensbecauseof the attachment of the sensesto the objgcts.Constant practiceof ajapa is necrissaryto break this natural attachment of the sensesto their objects. Speech,hands, feet, anus,and the genitalorgans are organsof action;and the ears,the sliin,eyes,nose and tongue are the organs of sensation.The mind resorts to these and they in their turn resort to the expetience.s of sensepleasures. Control of the sensesis thus essential.Onlv then can the minil be controlled. Develop such a mental attitude that even if the sensescontinue to function the mind is not affected. Let the sensesfunction accordingto their nature. The prime necessityfor a sadhakais to have selfconfidence,and to be above influences.It is desirable and beneficialfor the sadhakato be concernedwith the present and he should never have the slightest intellectualconfusion.He alone is a true sadhakawho concernshimselfwith practiceonly. In each individual,a store of energyis concealed. Through meditationas soonasthe descentof the divine 62
is complete,that treasureor the power,expressesitself. It becomesactivated.Then comes about the union of purushaand prakriti. As the mind becomesmore subtle, its spiritual level rises.The power of the soul increasesin proporof the mind. tion to the subtleness There is no action in the world which is not criticized.Go into politics or be a social worker, amass wealth or distributewealth, it is there. In our own home there will be people who will say hundreds of fhings. But those who criticize a person during the period of his sadhanabegin to praise him when he attainsperfection.This is the nature of the world, which speakseither through ignoranceor from malice;many people will just say whatever comes into their minds. And if you do not do anything, then your self hatesyou; the demandfor the fulfilment of high ambition rises again and again in the form of discontent. The world is in search of peace, love and happiness.The selfishworld acceptshim who givesit these. Less talking increasesone's power; by too much talking people follow you but thereby one gets no spiritual return. The sadhu should forever remember that he is a sadhu;he should observethe rules of his Order. Much work has to be done, but no one comesforward. Should I leave my work and go into solitude? Those on whom I am ready to leave the burden of work are not sincerelyready to accept it. People are restless,nourishingcontradictory ambitions.They want family, they do not want a bad name, and they want money too. They do not want to practise sadhana, and yet they allwant to be prophets! I sometimes feel that I should leave this work and go to Uttarkashi, or hide myself in some holy pl_ace. Sometimes,people behaveas if I am doing the work for myself. If these people really have so much affection for me, and bank on my credit, then.until now at least a
63
few coulcihave come up. After all, there is no difficulty_invairagya.Difficuliiesare irr living in the woild. For me a morsel of bread is reselved;a hut is reserved_; I t.uyu givenup money; my family I have forgotten;I will forget this missionalso.I am sure of it. But I will have to give what I have to someone who deservesit. I have taken a vow that he who is able to kick the desiresfor worldly life, who gives up desire for a wife or husband,who abandonslfear 9y urly means,who is dynamic like a bomb, who is a fildu, who is full of surrenderand devotion,who will follow without question all commands,and who can destroy.theTripurasura-he alone will be given this knowledge. It will not be given to the weak, to one attracted by sex, to the credulous,to the undevotedor unsurrenderedone, to the lustful one, to the non-yogi,to one who is a slave of the body, mind and malerial possessions; not to one who is not a sadhaka,nor to one who is not a Hindu-never indeedto him! Then, were the namesthat were revealedto me in Badrinath wrong? Who then is that power whose name was suggested?It was said that one who even touchesher would be burned to death.Was it all false? Monghyr 24.7.61 A dikshapatra is attachedfor Guru Poornima. Progromt'or Guru Poornima:Get up at 3.00 a.m. Practise asanas, pranayama, sandhya;-do worshp, trataka,concentralion,inner silence,contemplationof the supreme,and thereafter, in addition, you must memorize this diksha patra. Then, again practise trataka,concentration, contemplation,. meditationand all practicesof yoga nidra. Wear a mala of rudraksha. take a seat and apply bhasrnaand kumkum; fast for the wholeday. In t-h'e-evening, repeat the program and at night practisefor the third time. Finally-ma-ke a new resolution.
&
Rules to be obseruedin respect o{ the diksha patra: Open it on the poornima day. Understandit from the spiritual viewpoint,not from the analytical. intellectualpoint of view. Diksha Patra I Blessings, I am bound by vows to you. I have full faith in you and I have definitelychosenyou. To you. therefore, I present this dikha patra, aiong with all the good things I have acquired,and through you for the benefitand welfareof all. I do so, that you may go along this path, in full awarenessand with confidence;with a fixed aim and confidencethat there is no doubt vou will attain it. I do so, becauseyou can go-alongthis path fully prepared,fully conversantand with care;be confident so that you will have no regrets later on that you did wrong in goingthis way without sadhana. I do so, that you can go along this way with a fixed and steadyaim, lest the path to the left and the right or of the dualitiesof happinessand misery distract, defeat,exhaustand break you; and alsobecause you can go on this path solely for the welfare of others,for removalof the miseriesof others,and keep before you the ideals of self-denial,sacrifice,service and the preservationof right to serveyour own ends. Rules You have to acquire constant,unswerving.divine and indomitablefaith in the guru or the ishta, by which you can secureat any time and whereveryou like,their full grace. You havealwaysto experiencethe nearnesswithin and all around you of the guru or the ishtaand also visualizethem, so that you may alwaysremainabsorbed in their remembrance and vision{dorshon).
65
You haveto make your divine,u,ision, now closed, active-by looking at the guru or ishta through the .inwardeye,so that you may havedivinevision. You have to see the guru or the ishta on the organic,psychicand the spiritual planesso that you can seeeverythingwithout effort.Therefore,re*eniber that_first of all you will have to perfect the sadhana to destroy vasanas,for the fnind which is devoid of vasanasquickly movesonto the divinewav and never getstired. - .Therefore,.remember also that except in respect oJ the husband,you should be totally indifferentand desireless towardsthe world: for it is essentialthat the stored.upimpressionsof past livesshouldbe destroyed from the causalbody. Otherwisethe disembodied soul, reaching.thestage of devalokabecomesactiveagain, propelled by the remaining vasanas.What then to say of the earthboundsouls?But the yogi does come bact to the physicalplane. Again rememb{r that if you are unableto maintain completecontinbnce,you should adopt the practice of single-mindeddedicationto one o-nly,miking continencesingle-pointed.By this one-poinieinesso-f vasana,if it does not become multiple,you will certainly reach up to the stagebeyond-whiih the entire stock of stored up vasanasis automaticallydestroyed. Rememberthat to the exclusionof this 'ekigra vasana',you should be impervious to everything tf,at surroundsyou in mind, in words, in action,in witing, in dreams, in unseen symbols,in sensations,in all . mattersand in everyphase. Pleaserememberthat in order to acquiresattwa siddhi and omniscience,the brahmacharihas not to fight with subtle spirits. Therefore, I have said that insteadof complete continence,cultivatethe strength to maintainekagrabrahmacharya. Amidst all your activitiesof daily life, live in the world as a witness,so that there should be no formation of samskarasor impressingimagesin the mind. 65
After the sadhakagoes beyond the earthly plane, the samskarasconcealedin the mind materializeand cast a veil overthe form of the ishta. And bear in mind that the calmnessor agitations accruingin daily life should have no meaning for you, for after the earthly plane is crossed,these acquired influencescome as ilouds and cover the ishta. And the attachmentsand aversionscaused bv actions of daily life should go from you, for in the intermediateplanesthey attract the lower being and causeobstacles. For this reason,I am telling you to do your work with intensityand abstraction.Whether you w6rk r,vith senseorgansor intellect;accordingto your inclination as inspired,for Him, or in accordancewith my desire; or whether you work for service of society;for yourl self or for others-throughout all these activitieskeep yourself unconcerned.For omniscienceis recorded on the plane of the soul. The purity or impurity of the plane of the goul is related.to the pregenceof right jn the sidhana. knowledgeor falsekno'u.dedge Therefore,I have said, perform all actions but do not be the doer yourself, and if you believe yourself to be the ldoer, do not be the enjoyer.Never regard yourself as the enjoyer. Victory and defeat are not yours, though you may certainly play the game. You should also know something about food; for on the kind of food you take depend occult and superphysicaldreams.With regard to diet, you should know that oil, chilliesand sour foods are alwaysprohibited. Curds ,should not be taken except in Vaiihakha or Jyestha;milk is prohibited in Shravana,buttermilk in Kartik. Stale food is forever banned. Rice is banned at night,and totally prohibited in Shravanaand Bhadrapada.. Ghee is prohibited during anushthana,during periods of inactMty, during Chaturmasand at nighi , Ag3il, constantlybear in mind that light food is alwayshelpful; heary and plentiful food is obstructive, eventhough it may consistof fruits.
67
And know yourself and let others who are competentknow-but nevermake a generalobservation_ that food is influencedby the good or bad tendencies of the person cooking it. Its lnfluence, no*ou"i,lll mainsonly during the first stageof sadhana And rememberthat milk-and fruits are eminentlv suitable for yoga; for one who takes milk, fruits ani boilgq thjngs can effortlessly and naturally cross thearthlyplane and establishcbntactwith the ishta. :--. And further, this is the first and last injunction about food; take it as if it is the offering to Vaishwanara,not merely as dinner or lunch. Therefore, I have said that the food should b€ light, sattwic,.digqslQlywell-cooked,according to the s€ason,and should be regarded as an offeriig for a sacrifice.Otherwise,in the interveningstates,atfracted !y sueet smells,other beingscome aid ount*helm oui ishta consciousness. Those whose food is pure, thoughts and actions prllg,will attain swapnasiddhi or sattwi siddhi.But vou will have to remor;e the acquired influencesrelset-hey will have to be satisfied or suppressedor controlej. What other remedythan viiraqr;aexiststo remove them?Only that they were mental-tendencies and had no rgality-in them, except a superimposedbelief in theml And these acquired influencescin be removed also by discrimination.For viveka is the sustainer of truth and destroyer of untruth. It also dissolvesthe etherealvibrations,verbaltones and actualdeeds. Your friends may be critical of you, or thinkinq something.aboutyog, gr doing something,and youi brother-in-law,his wife, friend, your husbaid, servints, enemiesand friendsryay also be acting the sameway. You should not, however,submit io anger,nor to desires.nor to malice,nor cater for love aid respect, nor care for insult or slander,nor for praise,nor have either likes or dislikesor ideas of good or evil. The blotting pap'ersuckswater and bec6meswet but the heatediron burns the water and makesit hot. Simi68
larly, the earth absorbswater and becomessoft, but not the candle. Liker,vise,if you are a sincere seeker of the ishta and anxious to realizehim in you, you should continue to avoid all influences.For, this is the first requisite of clairvoyance.That is why I have said that the inner being must'not record influences, that there should be no confusionin divine recording and no impedimentin the way of samadhi. Thoughtscome daily,actionsare beingperformed and vasanaswake up, becausethe sense organs are inclinedtowardsaction and are full of rajoguna.They are also reactionaries, and are attachedto the sensory faculties.Therefore, you get tired even if you do not wish to; you feel sad, nervous, miserableand full of despairand, finally,automaticallygo to sleep. In spite of all these, I tell you that so long as you give them recognition,there is danger; so long as you treat them .as somethingyou are in danger, and even if you are alive to them, then also there is danger. Their influence will not be felt in the least if you becometotally indifferentto them. Eventhen, you will have attachment,malice,vanity and doubts.These are obstaclesto clairvoyance.Removethem with viveka, vairagyaafrd awarenessof the goal. TherdJore, be unattached and keep the mind vacant;thf doors of the interveningplanesare opened without effort for the detached. Know also that those who have not transcended the st4tes of duality suffer from untold misery when they efrter the intervening'planes Aiid remember that as soon as the sattwa siddhi is attained one acquiresthe knowledgeof the future and eventsto happen during that period, and if they relate to us and to ours, what would be the position? And rememberalso that on the acquisitionof the power of telepathy, one acquiresthe knowledgeof thoughts on interveningplanes,and supposingthese thoughts relate to desiresor aversionfor you, then what would be the condition?
69
And know further for certainthat when the pcxr,rers of prevision,telepathy, interpretationsof Cieam visionsand of self-proiectionare awakened,then he alone who has gone beyondthe influencesof dualities will be able to absorb thern. Only a devoteewill be able to perceivethem and only a tyagi or detached personwill be ableto control them. And you should also knoruthat one who is affected by all matters in the present- big or small- or is moved by them on acquiringsuperphysicalwillpower becomesmiserable,afflicted,disappointedand hypocritical becausethe experienceof bliss is suppreised. Further again,rememberthat those practicesyou will learn from me will be able to take you acioss every_obstruction and showyou scenesbeyondthe veil. Once again I repeat, remain in tune with yourself in any condition, beyond the pairs of contradictory experiences; be like an indomitablerock. Be only a witness,a seer not a doer nor the ehjoyer. 'Injunctions . I have told you the rules. Now, I am telling you the injunctions. If there be fraud, deceit,ego, pain, despondency and repentencein you, removethem. If there is confusionor nervousness in doing your duties, if there are desires,anger and waht of confidence,removethem. If there is sarcasm,equivocation,bitterness,sweet poison,magnetismor looseness in your speech,remove them. If your eyesreflect eagerness,sinfulness,unsteadines! and vacantexpression, removethese. Therefore, I ask you to remove the influenceof sound,touch, sight,taste and smell. The secondinjunctionis to abjure the desirefor fame;the third, to abjure desirefor power; the fourth, for wealth;the fifth, for honor; the sixth, for love;the seventh,for sympathy;and the eighth, for popularity.
70
I'have said this to you becauseby these desires the manifestationof the will or the selfbecomesclouded, the ishtaremainsbehindthe veil and the efforts of the guru are wasted. As aversionis prohibited, so also is attachment; both these crebp in concealed.Attachment comes in the disguiseof aversionand desire.Attachment comes riding upon sympathy,disgustand dislike. Therefore,both theseare prohibitions.First of all, the,sadhakawill have to restrict in all ways his associations.For these are.very essential,until the stageof freedomfrom influencesis reached. In spite of these ihjunctions,if the sadhaka is ableto go tg the intermediateplanes,there the beings includedin thesewill surround him. If he was lustful,then the lustful beingswill make him the medium and become active; he-becomesa licentious person. If hewas given to anger, then beings given to . himsa will make him the medium and att throuqh him; he becomescruel and violent. If he was qreed:v. then miserly souls will make him their medium and he becomeswealthy. Followingthe transgressingproclMties of the sadhaka'smind, like beingswill overcome him and he will be used as a medium by such unearthly beingsfor the satisfactionof their desiies. Therefore,I have said that the sadhanadoes not developuntil the injunctions are observed,and even if sadhanais performed, the goal will not be reached. Preparations I have pointed out the rules; I have shown the injunctions;now I am describingthe preparations. You should make a deteiminaiion that you are practisingthe sadhanafor the wellbeingof innumerablesouls. Make a determinationthat you are doing sadhana to receivethat infinitepower and make it active.
77
You should be aware that you are doing sadhana to make my eicperiments success-fuI. You should have confidence that you are practising sadhanafor conqueringthe phvsicJ, rlrtlillia intellectualplanes. Make a determinationthat you are doing sadhana to make the ishtaalive,incamatd,active. You should rememberthat you are doinq ves"qr' sadhana to m_ake yourselfthe instrumentof ttre iinia.-'D You should rememberthat you are doing sadhana --'-'" for awakenlngg?d activatingthe tower of yog'u. You should remembelr thai you, ,ldf,.nu, are performed to make yogr vision divine, your thouchts active,.your conduct of life pure, and io *ulr" Vi* touch life-giving. You have to prepare yourselfin theseways: -be'concennated. sight should _Your Your thoughtsshouldbe one-pointed. _Yourtouch shouldbe concenhated. Your inner beingatfuned. Your speechone-pointed. Your approachone-pointed. bv ,Therefore,you- will have to prepare 'and yourself -so pmctising ajapa, asana, pranayama o; ;; previouslyexplainedto you. Methods of clairuoyance It is a fact that you will acquire clairvoyanc e, by which you will be able-toseebeyondgrossvision. It is true that when the physicuT.onr.iouiness is dissolvedand the antahkaranui, f*J fr;; irp;"; sions,the all-seeingatma is realized. This is also true, that pratyahara or abstraction comesabout in shavasana.When the grossi, dt;t;t_ ed, the subtleexpresses itself. And at the command of the guru, the subtle is dissolvedand the causalawakenedlgna at the coml Tald of the guru the causalis also deshoyedunJ tnn thirdeyeis opened.
This is also true, that the form should be fully realizedin the antahkarana:in this way the antahkarana becomesusedto seeingthe unseen Realize this truth, that the guru can take you beyond the subtle plane, but what will you see therc? You will see only a confusion of samskaras,vasanas and attachments.But, I ask you to keep the ishta steadfastthere and to removeeverything. Realizethe truth of what I say this way; first you will fall into deep sleep,then the body will become stiff; thereafter externalcontactswill also come about, then the ego will be extemalized,and becauseof this extemalizationit will tell you everything. I cannot say how easy this sadhana is, but the difficult part is to go beyond the concealedsamskaras. For acquiring clairvoyance,realizethe expressions of form through trataka,concentrationand shavasana. For acquiring clairvoyance,recognizethe por,ver of the guru'stouch and speech. For acquiring clairvoyance,learn to know the bhrumadhyadrishti,nasikagraand antardrishti. For acquiring clairvoyance,first make a resolution, 'My mind, senses,intellect and samskaraswill follow every word of the guru's commands without hesitation. If he says thin( I will surely think; if he says sing I will surely sing; if he sap do such and such a thing, I will surely do it. And I will not let the intellect interfere with any command of the guru.' Rememberthis, it is the moolamanfro.And I ask you not only do you follourmy commands,but also accept my thoughtsand banslatethem into action. Shrofro siddhi This truth applies equally to clairaudience;for truth is one; its expressions many. And then in this stage of realizationof truth. one hearsthe divine speechfrom the subtleworlds. As a means to the realizationof the truth. leam to know the infinitesound.
72
73
For the acquisitionof this truth, rcalizethe vaikharai,madhyama,pashyantiand para. For the acquisitionof this truth, repeat.the ishta mantra verballyand listen,repeat it in whispersand listen,repeat it mentallyand listen,and finallv onlv remaina hearerand listetrto the internalsound-ofth-e mantra.In the final stageof practice,the divinepower of hearingis acquired Th"l, during this stage, clairaudienceis experienced;altered,clear, meanlnglessor confusedsounds are heard accordingto one'sJamskaras. . As will be your mental makeup,so will be your thoughts;as shallbe your inner acquisition, vour i-nfatuation, likewiseshallbe the forms of the divinesound. If the needle is bad, if the soundbox is bad, ii the instrument is not sufficientlywound, then i good record will not play clearly,and is therefore "uun not worth hearing. Know and realve this truth again,that the divine soundsareforeverpervadingeverywhere, allaroundyou. The gods speak,the demonsspeak,the sentientand insentientall havea sound.Somewherethere are struck sgunds, somewherd 'unstruck' (anahata). To hear the subtle sound of anahatais calledclairaudienceor shrotrasiddhi. For the acquisitionof this power the rules and injunctionsas beforeare applicable. Kriya siddhi The sametruth'appliesto kriya siddhi,for the truth is one; its forms many. Know that Jhe power of seeing,listening - to and understandingthoughtsis calledkriyl siddhi. Know also that the act of sendinq.suppressino. activating,steadyingand materializingtFoughtsis alsi calledkriya siddhi(telepathy). You should also know thai all our actions are the result of the ihoughf currentsfiowingall around us.This is an obstruction. 74
Prevbntethereal,grossor subtlethought currents from beingrecordedon your mental plane. . Thiscanonlyhappenwhenyou perfectinnersilence, becauseby inner silenceour mind remainsuntouched by the flow of thought currents from all sides.Again after inner silenceis perfectedwe take to one-pointed thought processonly, and then, through that process, join them with the desiredpersonand knowhisthoughts or catchthe thoughtstransmittedby him.What I mean is that for telepathy one should perfect the state of niruichara(thoughtlessness) and develop one-pointed thought process. You should perfect inner silence,reach the stage mental of vacuum and then focus your thoughts on guru's. the Then your conduct will be in accordance with his way of life. If you practise uichaia sanyama or thought vacuumthen the samething will happen. I have already said that to become nirvichara or thoughtlessis to disconnectthe line and to practise vicharasanyamais to join the connectiondesired. Peopletransmit their thoughts often, againbecause their minds are distracted.But I say that if you merge the mind into the mindless,that will be yoga and yoga should be oi is, with one alone who is able to give you knowledge-pure and completeknowledge. But I tell you that if after being nirvichara.you practise sanyama on others, you will come to grief. And if after practisingnirvichara,you practisesanyama on the guru, it willbe an experiment. But'l desirethat you should practisesanyamaon the ishta alone, becausehe alone is ishta,your goal, the sole object of your devotion and worship. I am talking about telepathy or kriya siddhi. Its general use will result in pain, affliction,desire and greed. Its practiseon the guru givesenthusiasm,and on the ishta,whateverone desires. I am referring to kriya siddhi which is a phaseof finer consciousness through which etherealrecording takesplace.
75
I am.speakingof kriya siddirithrough which the actions,thoughts and life of an indiviciu;lare transformedif there is an unconditionalsanvanrapractised for the wellbeingof othersanclorr ctlmpassion. Therefore, understand thatkt'iuri:;;ij.;i Lri autonraticallu resultsfrom steadyingorre'stl'rori,:i'it.l'hls trr-rrhis also governedby the iules and injulJlir:i:,;as irr the other cases. Vigyana siddhi The same truth appliesto iiir; ,.,151y3na srddhi,or knowled5,;e of the future. Fr:r -,rutiris olre: its forms are many. Know that vigyanasiddhimcansarnciinciudesthe processwherebytFL knowledge - c,i rhs irasi,tho pi"r.ni and the future is revealed. Krrow also that this poir,er of i.*ntrriscience automaticailydevelopswhen one is fully sirbmergedin the stateof nirvicharaor thoughtlessneis. No practiceshaveto be urrdertakento acciuirethis power. Ail that one is required to clo is to remove each throughtwai,e or ter':dencyof rninil as it arises. You havebeen tolC thar in the beginri,::gvou should conceniratsoi-rLlilc ii:r.ruqi'it;rncior-,eil-r<";r.i.ohi alone. 'i'hr.:;r g y1;ifnsl;s Then b,e: {ii },o;ir ir,r;ughls iiriv,"'l1,' r'emove each thcught a{ v"'lii as rt comes. Finaiiv, become the witties:io{ tlre inner state c'f thor-iqi-ttiessrress or nirvicharer. Rernemberthat if you attainthe siateof nirvichara anclthen practisesanyamaon the form,you will acquire the i:oiver of telepathy(kriya siddhi).If after creiting the hirvicharastatevou merelybecomeits witness,then you vviiiacquirevigyanasiddhi. Thrs happensbecauservithin vou rhere is a full and con:pieterecord cf the univeise.Tirere is. as it $/ere.a,compleiefile of the past,tlre presentand rhe futurr.:rinthinyou. lt comesup befr:re9'ouonly in the -the state oi completesitoonya.If the drctshtaor self retainsa\uareness evenirrthiscortrpiete stateof shooni,,a. 76
it will be able to see itself;but if it does not remain a witnessin that state,then it doesnot seeitself. This is beingexplainedto you so.you realizethat evenduringthe practiceof nirvichara,the seer hasto be kept alert. I am here explainingto you how inner silencecouldcomeaboui. I repeatthat by removingthoughtsof the present, one attainsknowledge of the past,and by removingthis knowledge of the past,that of the future. I alsowarn you thai by this knowledgeof the three statesindicatedabove.you will suffera lot of anguish. For you will know your past and the future; you will know that thosewho call ihemselves your friendswere enemiesin the past;you will know the past and the future of your sonsand alsoof your guru. You will see death,you will seesin,deceitand destruction.You will seehappiness, but that wiii be suppressedby misery. And further,so longasyou do not attainthe highest -vour stage of vairagya(parauaiiagyo)you should use knowledgeof the three phasesof time solelvfor vour spiritualdevotion,or elseyou will loseyour faiih andyou will againbe like the averagehumanbeing.I am teiling you this becauseyou will haveto reckonwith this truth. The rulesfor this truth are with the guru, so also the.relativeinjunctions. When the disciple-living in the world becomesunworldly,then both the veili,will be torn. But not for one who is not a sadhaka,not even for a bhakta.This truth is revealedonly to one who is a'completelydetachedpersonor a totaliaja yogi,not at all otherwise. Lakshana siddhi The sametruth appliesto lakshanasiddhi.for the ordinarytruth is part of the highertruth. In lakshanasiddhi,one has premonitionsthrough externalmaterialsigns;the comingout of antswith thlir eggsis indicativeof the approachinq monsoon. Know that each event that happenshas a sign; know also tl-ratthe approachof death is heraldedLv
77
I am spcaklrrl a c t i o n st,h o u rl l ';*
a,e'i P:lr^d.,1-tt for thc,u6-i -';S.$$s. (u rL\#roE*--t\ a'\fA
+ Av ^ ^ll,,5 a^U
on.
5 .'-'
rly,there.aresymptoms cl lor such good or evil entioneda few. The man all thesehimself. i or the crowing of a crow, he rising of hiccupsor the w-all theseare the hidden the arrivalof a sadhudressed >lyapparel,or in an angry and also a meaninqin the findinq fruits,sandalwobd, tulsi and s5
Natur.,indicationsbut the impureego does not knowthem:o, the man of pure inteiligencJisable to recognizethem. . Lakshanasiddhi is acquiredor givenon the astral plane and. is qiv.enout in ih" uision",;i g;4..'ltrl;il i: u"ry w$e. _Onlythe wise ones will be a6le to explain rt propetly..Evgnso, by practisingsanyamaon iuch rnorcattons the future is revealed. .,,,Pn*ti?" sanyamaon the howtingof a dog and yrou wtu, *nou, the premonitions. . Wheneveryou happen to notiee any such indicatio?, snncent.rateon the center of the uytbro*r, oo.o" :pTq S*cf; or on your own shadow,in the ,t li * .n that indicationitself,until such time as its full meailing is revealedto you. If the meaningis clear,then practisesanyamaon it. If the indicationsar-erepeated,t ir"n-i ii. meaningiscorrect, not otherwise. Trigunasiddhi The same is true of triguna siddhi, for a correct knowledgeo{ dreamsis acquiiedwhenth" i;igil;ili[i is obtained If, in the trigunasiddhistate,one'shealthand diet remainnormalthen it is on the right lines,not in any other case.
In fhe siddhiacquired-during the tamogunastage the resultof the dreamwouldbe unfavorable;?uring tFe rajogunastageit becomessymbolic,and is correctbnly rn tne sattwaguna state. If evil dreams come, then know that tamas is predominant;if the dreamsare irrelevantknowthat rajas is predominant;and if desiredand consistentdreams come,then sattwais predominant. When one acquirespower over dreamshe is able to know the past,the presentand the future;the subtle ego i! projectedout of the body. But remember that e.verydream has always a meaningand-isnot meaningless;but because one goesto sleepsoon after the dream,the dream is broken] . Therefore,there is a rule prescribedthat after the dream,as soon as sleepis over, one shouldwrite out in the. diary.of dreams (which should alwaysbe kept handy),the dream he dreamed. This rule is nol-for all aspirants.Otherwisegreat harm will accrue.Man tries io unravel what nituie desiresto keep concealedfrom him. If he want. nut, how strongshouldhebe? If the guru or the ishtakeepshis hand on the head in a dream,then it is a blessing.It is real, not svmbolic. -guru If in dreams one feels tlie touch of the or the ishta on the body, it is the transmissionof ipiiitual power.It is real. If in dreamsyou wish to touch the hand of the guru or the ishta,then it is indicativeof vour competence to securetheir blessings. you desirethat vour If -is eyes.be closedby them, then it indicatiu" of loui acquiringclairvoyance. If yg.u see an old person in dreams,know that you a-reblessed;you will be a gyani. li in a dream you see the guru or hear him talking,then know that he is blessingyou. . If you see the guru comi-n!during the dream, then continuethe work you havEin haid: if v;;;;; -- --him departing,then leavathework in hanJ. r
78 79
If you see the guru or tl-r,:ishtalcome'and sit beforeyou, then know ihat your faitlr is firmly rooted. If you sleepat their feet, then your surienderis complete. If in dreamsyou stay with hirn,then your ajapa is perfected. If in dreamsyou have a full visionof the guru or.the ishta,then know that they are fully ple6sed with you: If in dreamsthe guru or the ishta blessesvou with a child,therr take it that he is givingvolr diklha or initiation;if they give you to any;man, then they are testingyou; if they send an old woffian,tiren it is the mantra siddlii;if ihey dress you, then it is delugjon; if they-remove your dress,-thenit is vairagya (initiation);if they touch your eyebrows.it is symb6iic of removingyour distractions; if they touch your head then-theyare holdingyour thoughts. It in dreamsyou talk to the guru or the ishta, take it that you have not fulfilledhis conditionsfully. If.heis.serious, then knowthat you are yourselfcreating obstaclesin your sadhana. You havebeentoid that there will be two supports ' of vour dreams;therefore,rememberall of tlrern. This is the same tri-rth'"vhichis attainedin the stateof sattrvasiddhiwhereself.projection takesplace. I repeatthat only thi: one who practises the ihree sanyamaswill be able to practise.realize,know and visualize this:noneelse. Chhaya sidd.hi t'ou shouldgo on concentrating uporryour shadow at ten o'clockdailyfor three,five or sevenminuies.Do it.steadiiy.Then ai once look up into the cloudless sky where vor-rwill *seeyour shadow.Concentrateon it, if y.ouLr;-:rre'acquire,j that practlce.Go on doingit for thirty daysai:ci{urii-;eraccorciing io your sanyamasadhana. r,*.,ish Ar-rd il to concentrate ot-lany sickperson, irs',-l _ ic so oit ll',,:sha,-l,lir'. greell, if vou seeit he will survive; EO
if black,then he will die; and if yellow,then he wili be disabled. Or take somebody'sphotograph.Touch it to your eyebrowcenter and then concentrateon it and you will know everything. At the time of sunrise,see with eyes half open, ihen close the eyes and concentrateon the person wished for. Everythingelse will be revealedto you. But here I have to declarethat all these are misuses.You shouldonly concentrateon the ishta on the shadow in the sky. Then you will always have the awarenessof the presenceof the ishta in the same way as when you sit near the guru, and in spite of beingoccupiedwith work you are alwaysaware of his presence. And I will further emphasize this,that evenif during the periodof instructionand experimentthe guru may make you experimenton other things,the basisfor concentrationmust foreverbe the ishta. I have said all this to you on the many aspects of the one iruth, for truth is the.soul:its other aspects are only its forms. Methadsaf acquisition Now hear the methodsof acquisition.There must be perfectionin trataka; also bhrumadhya,ajapa, nirvichara,love,faith, purity and vairagya.All tl-reiehave alreadybeenexplainedto you. Evenso, the final meansof acquisitionis the guru. When you have known everything,understoodeverything,done everything,then sit in front of the mentor \prayokta)and mergeyourselfin him. And after you havekrrowneverything.done eveyything. understoodeverything,then absorbyourselfin everyword spokenby the mentor. lf he saysone hour, do so for one hour; if three, then three;and if ten, then ten-remain absorbedas Iongas he asksyou to do so. To rernainabsorbedis to forqetoneself. O1
di
suchmaterialsymptoms.Sirnilarly, there are svmDtoms for conception,for abortion and for such good br evil things.The scriptureshave rirentioneda fei,r.The man of illuminedintelligenceknowsall thesehimself. The flying of-a vulture or the crowinq of a crow. the howlingof ? dog_or the rising of hiciups or the disappearance of the shadow-all theseare the hidden symbolsof prakriti'smessages. There is meaningin the arrival of a sadhudressed in holy garb or in unholy apparel,or in an angry and excitedstate.There is also a meaninqin the-findinq of a flower, a garland,fruits, sandalwo-od, tulsi and s6 on. Natureis givingindicationsbut the impureeqo does not knowthem;only the man of pure inteiligencjisable to recognize them. Lakshanasiddhiis acquiredor givenon the astral plane and. is giv.enout in ihe visionl of gods. Its field is very wide.Only the wise oneswill be aSleto explain it properly.-Ev9n so, by practisingsanyamaon iuch indicationsthe future is revealed. .. .Prmlrgesanyamaon the howlingof a dog and you wlu,Iolou,the premonitions. Wheneueryou happen to notiee any suih indicatio!, q?acent.rate. on.the center of the eyebrows,oi.on. somg Siecti or olyour own shadow,in the slfrl or on that indicatibn itself, until such tirne as its full rieai,ring, is revealedto you. If the meaningis clear,then practisesanyamaon it. If theindications arerepeated,thenthemeaningiscorrect, not otherwise. Triguno siffihi The same is true of triguna siddhi, for a correct knowledgeof dreamsis acquiredwhenthe trigunasiddhi is obtained . lf, in the trigunasiddhistate,one'shealthand diet remainnormalthen it is on the right lines,not in any other case.
7B
In the siddhiacquiredduringthe tamogunastage the resultof the dreamwouldbe unfavorable;?uring tf,e rajogunastageit becomessymbolic,and is correct only in the sattwagunastate. If evil dreams come, then know that tamas is predominant;if the dreamsare irrelevantknowthat raias is predominant;and if desiredand consistentdreams come,then sattwais predominant. When one acquirespower over dreamshe is able to know the past,the presentand the future;the subtle ego is projectedout of the body. But remember that every dream has always a meaningandis not meaningless;but becauseonegoesto sleepsoon after the dream,the dream is brokenl Therefore,there is a rule prescribedthat after the dream,as soon as sleepis over, one shouldwrite out in the. diary.of dreams (which should alwaysbe kept handy),the dream he dreamed. This rule is not for all aspirants.Otherwisegreat harm will accrue.Man tries io unravel what niture desiresto keep concealedfrom him. If he wants that, how strongshouldhebe? If the guru or the ishtakeepshis hand on the head in a dream,then it is a blessing.It is real, not symbolic. If in dreams one feels the touch of the guru or the ishta on the body, it is the transmissionof ipiritual power.It is real. If in dreams-then you wish to touch the hand of the guru or the ishta, it is indicativeof your competence to securetheir blessinqs. If -is vou desirethat -your vour eyes be closedby them, then it indicativeof acquiringclairvoyance. If you see an old person in dreams,know that you are blessed;you will be a gyani. If in a dream you see th6-guru or hear him talking,then know that he is blessingyou. . If you see the guru comin! during the dream, then continuethe work you have in hand; if you see him departing,then leavethe work in hand.
79
, , Finally,you will be able to hear the commands ot tne mentor. As soon as this stage arrives,ihen know that you have the key. Then, if you undeistand the commands of the mentor,know that the locksare opened. This is enough; you need not know more; think no more and ask no more. There is also one other method of acquisition. -U;; Initiate a new disciple into mantra, faith iriJ diksha. Make him practise asana, japa, concentra_ iion on the bhrikuti,transmissionof iaith, rotailon of consciousness and shavasanaas much as a new disciple can do. But it is forbidden to ask him about his experiences. It is fortidden to reprimand him; it is forbidden to explainthingsto him; it is forbiddenthat he shoulJ be made the subjectwithout the practiceof asanas.It is also forbiddento.keep him in bad company;it is forbidden to make him-utter untruth; it ir'torlUiaJ"n to make him awareof sin and sinlessness. It is furthe; forbidden that he should be made to do hard work or that he shouldbe made to do independentsadhana. The true method is that he should be made t" t anscendjhe grossplane by methods not known to him. I hese secret methods are through your touch, through hataka upon him, through th6 foice of voui thought: ypon him; through making him concenirate upon bhrikuti, or on a cryltal, to fii his mind on his ishtain the fqm of.Hanumanor by pressingthe centei ot his-eyebro$Jb, and finally,by directComminds. you practise those experimentson the disciple . .lf which ye.re practisedupon you by the mentor, thren you will become the mentoi. fnij much I can write about. The rest will be conveyed to you u..orain! io tradition.Here endsthe methodof acquisition. This method of sadhanais not open for the iqnorant. He seesand imitates.Be prepaiedin this a"little and the restI will showyou and-explain. 82
Good and bad effects Evil comesto worldly men, and good to unworldly men. Evil befalls the ragi (attached)and good comes to the uoirogi(detached). One who is full of samskarasgains no benefit, but the one who has no samskarasleft gainsmerit. For the competencyto receivethe highest knowledge is not given to one who demonskatesfor show, createsoptical illusions,delusions,and practisesvashikaranaand uchchatana. The highest knowledge destroysthose who are addictedto taking bhang, ganja, meat, onions, wine, and alsothosegivento womanizingand stealing. For this paravidya deshoys the egoistic,the lustthe deceitful, the greedy,the envious,the slanderous, ful. the killer. It will protect those who protect it and destroy thosewho destroyit. -Erperiments fu'b;; as the commandsof the guru or the ishta are not received,this highest knowledgeshould not upon. be experimented The application of this paravidya should be foi the benefit of those who are deeply suffering but not for thosewho are happy. For it will happen that when people come to know that you have this highest knowledgewith you, those who are not competent to profit by it will come to you in large numbers. But how will you know that a particularindMdual is not a fit subject? Know then, that one who does not do sadhana in spite of being asked to do so and expects'graceis an unqualifiedperson And also know that one who, in spite of instructions, breaks the injunctions,believeswhat he ihinks is true, and still seeksgrace,is not a fit person.
83
Know again. that one who is averseto religion, is cruel to animals,unkind to human beings,attaihed to women.,and is otherwiseattachedto the possession of weaithand at the same time transgresseithe rules arrdinjunctionsis alsoto be regardedai an incompetent person. Know that person to be unqualified,who is not a believerin the vedic religion or in the vedic religion incorporatedin other religions,or in the vedic and religiousinjunctionsgivento him for humanwelfare,who is a fanatic,nonvegetarian, a womanizerand addicted to drinking. Know that one who is running after name and fame_isthe supremelyunqualifiedpeison. One who believesin the vedic religion,conducts himself or tries to do so accordingly,pins his faith upon it, is repententand ready to correcthimself,who !s giv.ento good company, is really fit to receive the knowledge.And every Flindu is entitledto receivethis paravidyaand its benefits,for even if he is otherwiseincompetent,ovemighthe becomesqualified.Thishappens becausethe Hindu, at one stageor another,believbsin saints,. gogd associations,restraints,religion, paravidya and rebirth. The supreme acquisition But now. having said everything,having received everything,practised gv.erything,seen everything,only one thing remainsand that is tlie hiqhesttruth. The highest truth is that knowing everythingone remainsas if he knows nothing, and in spite of his powgrsto do everything,rcfrainsfrom doing io. Know that all knowledgeand sciencesare finiteand are .limited and, being circumscribedin scope, their res.ultsare equaliy limited. Even though theii field is unlimited,their boonshavea limit. When you have seen acrossthe veil, when the gate is opened for you, then everythinghas to be givenup. renounced. ,34
But not until then Afier har,,ing attainedthe highestrenunciation,then everythingis insignificant, and the sadhakashouldmerge himselfwith ihe absolute. After havingrealizedin experiencethat everything is finite and on attainingvairagyathe sadhakashould mergehimselfin the infinite. Such a yogi does nothing,but everythinghappens. He does not touch,givesno blessingand yet all things take place. He remainsfully absorbedin the infinite. Prakriti becorreshis slave,doing everythingby herself. His presenceitselfradiatesthe highestpower. His sightitselfis liberation. He has neither father nor mother, nor wife nor son, nothing that he calls his own nor othbrs,neither sin nor merit, neitherthis wolld nor the other, neither birth nor death,nor religion,nor scriptures-for he has transcended them all. But only when he has attained the euerything Nothingis of anyconsequence for him;he is moving about fully absorbedin his self. He neitherhasdesires, northoughts,norbenevolence nor ingratitude;neitherattachmentnor aversion. But only after he has ottained the highest He keeps silenceand yet does everything;he sits in one placeand embodieshimselfin innumerableforms; thoughdoingnothing,he doeseverything. His are countlessacts of benevolenceupon the earth; even so he does not become the recipient of shreya.The world is benefitedby one alone-who is not known to the world, to enableit to offer qratitude or regardto him. One can give reward to one who is known. But here, like one unknown,unseenand unrecognized, he becomesthe fountainheadof all the world'sgood. But no cne knowshim. x\
Whenyou haue"acquiredalt knowledge, then you haue to remain unoffected(niruikara) and absorbed in the self, remaining only as c witness. What to think about and whv? Whatto do and whv? What to sayand why? Listen!The highestattainmentis to give up everything after achievingeverything;supremerenunciation. Only effaceyour ego and remainin Him. The river meetsthe ocean and becomeslimitless. Jiva meetsthe Brahmanand becomesinfinite. Its powersbecomeinfinite. But not now I repeatthat.you will have to lose everythingafter you haveacquiredeverything. And on that day, when you will be enjoyingthe -serene illuminedself,-fullof equanimity,then will"l say that you are what I am. : And from that dav onwards vou have to remain aloof within your selfj fully self-6ffacedjust like an avadhuta. And from that day again, realizingthe self and absorbedin self-forgetfulness, then you remain f.orever deeplyabso6ed. And from that day you will not remaina woman,a mother,a disciple,a worshipper-neither this nor that. And from that day you should be like a fool with fools, the wise with the wise, a male among males, and an avadhutaamong avadhutas. And from that day the unknown beneficialpowers will assumecountlessforms and do good to the world. And from that day, infinite comlpassion and sympathy will flood forth and flow in all directionsind fill the earthwith compassionand kindness, This is a mysterioussort of siddhi where the possessoris not the recipientof reward.He does not even know what is happeningand how. He is neitherwithout nor within.
B6
.But al,lthese only when you receiue euerything Blessings! The pen .hasstopped;the flow of sentimentshas ceased.All this is limited. Read the unwritten: listen to the unsaid. May you remain foreveroabsortedin the supreme consciousness. This is the command;this is the instruction;I have at the proper time told you methods and practices, and repeat these practicesfor it is your right to know. Risequickly;make eachmomentdivinZ.
Monghyr 31.7.61 Diksha Patra II Blessings! 1. Tratakasiddhi 2. Swapnasiddhi 3. Kundalini(serpentpower) 4. Ishtadeva 5. Experimentson the subject 6. Communicationwith the guru Trataka siddhi Trataka means gazing fixedly. It is of two kinds, bahirmukho or external, and antarmukho'-or internal trataka. (The latter is called dharana or concentration). External trataka is performed on the form, the hikuti or the tip of the nose. Extemalhataka_onthe form (rupa),meansgazing with a fixed and flickerless 9&e, steadily and wit[ concentration,on a point, the astralpoint (lyotibindul, a flower,a star,or the ishta. Internalhatakabringsabout perfectionin sanyama or control. It is performed on the chakras,the ishta, a bija mantraor a yantra.
87
Both thesekindsof trataka are independentsadhanas.It is not necessarythat there should first be externaltrataka and then internal,For the external is used in the processof transmissionof power. This 'uashikarana irataka is the mainstayof processeslike (subjectionby attraction),marsna (destruction),and so on. In externaltrataka, the gazeshould be fixed slowly and graduallyfor some minutes on the center and then sanyamashould be practised.There are many symptoms indicatingperfection of sanyama.One of the sig.ns. is that via the medium of tr-ataka-sanyama a..needle hangingon thin threadbeginsto shake.Treat all other practicesas prohibited. By.the attainmentof sanyamaor control in trataka, spiritual treatment becomeseasy. Of all methods of spiritualtreatment,this is bestand most reliable. In this treatment,the sick person is made to lie do'.r1n and.the practiceof relaxation of limbs is given to him. Along with the relaxation, practise tritaka on his trikuti, and go on doing force transmission. This will result in resolution of-his gross consciousness.Continuegivinginstructions in reiixation. In internal trataka the mind should be fixed steadilyon-one centerand full control perfected.The sign of perfectionof this sanyamais thait the objective becomesas clear in the inner firmament as if a painting is hung beforethe eyes. After establishingcontrol in trataka it becomes easyto transmitthoughtsto the ailingperson.Through ihis thought transmission,his mind is io be possesse?. Try this experimenton a girl aged ten to twelve years.The girl should be your foilower, obedient,devoted,straightforwardand intelligent.She must be able to followyour language.Selectsuch a girl. Make her lie down comfortablv.There should be a little darknessat that time. Do not touch her bodv. First start the relaxation practice side by side wiih force transmissionthrough steady gazing.When your 88
gaz.ebecomesconcentrated-she will suddenlvwake up with a start. This is called bindu jagriti. Aiter ; f"; days practiceshe will enter the land of dreamswhich is called.the.stqgeof sookshmodaya (awakeningof the subtle.plane). Her limbswill beginio throb;herlreath*iil be hea'uy. But do not tbuch her or leavepracitg tisingthought transmission. . This practicemust be repeatedwith patienceuntil such a time as her limbs do not get cataleptic,and until that time, also ccntinue givingiinstructionsin ,"laxation in a manner she is-ablJ to follow. Slowlv and without stopping, also continue the method df torce transmission. When this condition becomesquite steady and peaceful,then substitutethe instructionsfor relalation with the. practiceof supplantingof thoughts(or mJe her think the thoughtsyou want her to think) so that she will do whateveryou say and will see,hear,understand and experiencewhat-evervou want her to. Go on doing this until thought transmissionbecomesperfect and givesresults. For the removal of diseases, thought transmission should be in the fqlm o{ thoughts of hZalth,hope ind sensationsin the affectedparts,and so on. In the case of depravgdand degeneratepersons thought substitutionshould be in th6 form of f"urfrl thoughts resulting from ;an unhealthy course of his conduct. When you are practising thought transmission, transmit into the mind of the ailing person thoughts of blessingsand best wishes,and ii ine case of ihe d.epravedones,thoughtsof the highestand most noble character. When the subject girl becomesperfectly steady make your voiceslow and continueto giveinsiruction's until such time as her lower lip beginsio trembleof iti own accord. , Slowly the girl will begin to mutter something.In the beginningit will be unclear and confused.and
B9
later it will be clear, but you should not speak.nor touch, questionor shake h-er;nor should Vou ,top tf,u processof hansmissionof force and thoughts. Listen to what she says. Do not be nervous. Juit ."ntinul your pmctice. If.ygu aTeable to do this much, then anyonecan . be called with the object of h.eatmentand ctire. Euen so, whom to call and whom not to call are secret*lur. In the courseof time,.whe.nyou gain proficiency in thought hansference,the above plactic'e*iii-;dt .be necessary. But in spite of what I have told you, you have to rememberthat first you have to experieniethis gour_ self and then make one eryeriment.For it is impioper to practisethought hansfer-enceon everyoneuritil itre 9"9.1 of your spiritual developmenti; higher than that of the mental level of all oihers,whosJlevel has to remain considerablybelow Vours. For if uou tu to practise thought hansmissionon those whb have rtrgnggi wilipower than you, then you will be caught and will lose the.powei you have already u.quirEa. Therefore,in -the fiist stage,you -on should prlctise';;;e ing and tansfening thoug:hts only one subiect.fh; ffime rule appliesto hata[a p]owly,.asyour spiritualpower increases,vou will . be able to know everything.If you yourself have this eperience,then you will acquiraimmediateconfidence and intluence.You have not to prepare the subject longer. However,if the practitionerbeginsto take everyone gn hupt,then he will neverbe able to leam this sci6nce. Sna i{the practisingsadhakais afraid of everyon",it,"" he will neverbe ableto leam this knowledge. One who is stupid,believesin anyoneind everyone, everyon6to be ,up"rlo, to :?res.for everyone,-believes him,imaginesanyoneand everyoneis possessed of som€ powerol thg other,is a yes-man,not strongand decisive, nor forthrightand goesto elderlypeopleihinking th;; to be great-such a one will never bb abie to icquire go
this knowledgelFor ha is one who is influencedbut is neverableto influenceothershimself. Whatevermay'be the conduct of life, but one who is full of self-respectwithin him, full' of confidence,who has an awarenessof his inner gr-eatness, -one who remembersthe power that exists,and who looks with reserveupon the conductof life, arquments and claims of others and declareshis inabilit! to accept them at their face value; one who is not afraid of anyone,whose eyesreflecthis inner mind and who is given to less talk, one who does not accept any intellectualdominance, ald listens to nobodys su{gestions,instructions,prophesiesor conclusions _ onlv he acquires this knoi,vledgeeffortlessly For hn hus becomeself-reliant. A woman can-experimentupon any woman, even though the methodsof doing so are rnany and varieJ. Likewisea male can practiseupon nu"ry male. gut eyqry man and ryomgd can try ihis e>
cperiment irpon the riiie, the mother upon her children"This .oniition i; ;lt for people with ordinary powers.There are no restrictions on those who have achievedincomparableyogic powers. . , Anl qmo.ngthosewho have been acceptedas disclples,it she be a woman, she has to follow onlv her husband and continue to have faith in the ;ffi. h respectof all others,she should be self-resp".iingunJ bold, remain an observer of their weaknlssei "ut"rt, not trusting,and should have an independentand un. conquerablemind. And among those who have been made disciples. hn ll 9: so ma.de,then he has to be the protectorof the wife and the follower of his guru. In respectof all others,.he shoul.db. sw.eet,afpreciative,modest, trusting,alert,.soft, keen, self-resp6iting,indepenJeni, and of a steadymind. By excessivetouching, transmissionof force becomesweak. g.l
By excessivethinking, thought transferenceloses its strength. readingbecomesweak. PV excessive.talk,.thought By too much. indulgencein tasIe, the powei oi controlis weakened. Excessivehumiliiy reduces the power of under_ standing. sentimentsmake the power of sugges_ . Diss.ipated tion weak. Excessive submissiveness inducessleep during hataka; similarly,sleep overpowersthe seekerin tr;tak; by too much rest, excessfood and excessventilation. for the sadhakato keep . it is, therefore,.necessary_ the five sensesand their fieids of functioningpure. I'n short, the . organ of smell is the nose; its"oigan of action is the genital organ and its yogic centJr is in me eyebrowcenter. Likewise,the grgqn of taste, the tongue, has as its organ of action the hands,whereasthe Jenier is the liver.The oJgan of action of the eyes which ,un in. form is the feet,and the centeris the rectum.Of touch the organ is the anus, and the centerthe navel. Of sound,the ear; the organ of action is speech,and the center is the heart. Of the emotionalh'eart,fhe organ is the soul and the center is manipura or triveni.fhe org.alof actionof serpentineyogic poweris the pu-rhu and the centeris the firmamentof sahasrara. touch, . Therefore, in order to transform sound, 'celestiai sight, taste, smell, heart, and kundalini into sound vibrations,. celestialtouch, celestialform, celeitial taste,celestialsmell, celestialemotion and cerestiil power,one has to keep the speech,anus,feet, genital organ,self and the purusharespectively, pure u,id unsullied.And in addition,he has io praciisnsanyamaon the hridayakur.h?, navel,rectum,liver,center of'thi eyebrows,selfand the purusha. The purity of sound is achievedin the hridavakasha.Its medium is speech.Sound power is transmitted to others through the ears. For its purification.
practisetapas of speechor, in other words, burn ali irnpurities.Purity of touch is achievedin the navel region.Anus is the medium.Divine touch or maqnetic power can be transfenedto others through touci. To purifyit, practisetapasof the rectum. . Purig of form is achievedin the pelvic region; its medium is the hands.Celestialtasteis adminisi"ered to otherswith the tongue.Purify by tapas of the hands. Pult9 of .smellis.gained tn ihe tenter of the eye. brows.Its mediumis the genitalorgan.Celestialsmeliis given to othersthrough the nose.To p"urifyit, practise tapasof the genitalorgan. . Pu1t9 of the emotionsis gained in the pit of the throat (kanthakupo)or in alna chakra.The soul is the medium and throdgh the medium of the heart, the heartsof othersare filledwith divinesentiments. The serpentforce awakensin sahasraraand the purushais the medirim.This yogicpoweris then aroused in othersthroughthe kundalini.To purifuit practisetapas of the purusha.Purity of sushumnais iha tapas of ihe purusha.Hathayoga is the means. _ The tapasof speech,anus,feet,genitalorqan.the self and the purushaconsistsof the 6brn*unc6 oi the yam.?sand niyamas.These are truth, non-killing,nonstealing,abstraction, study"ofthe .contentment, .purity-, scriptures,self-denialand- s'urrender to God. These 'context should be observedin the of the time and placewherethey are to be followed. All this is not mere idle talk. you must practise. bV mere talking,obstructionis causedin ,invi*u. lgt I hat is why the sadhanais essentially an individual and secretpractice.Likewise,you should understanJ that the siddhiis alsoa secrettreasure. I have now told you the sadhanaof the mentor or the transferer.Now listen to the sadhana of the subject-patient. The subjectof the experimentmustbepure,freefrom wounds,understanding. tooperative,eagnr,hopnfui unJ patient.
92 93
Thesubjectmusthavethe practiceof concentrating on.asingleelementon the tip of the noseor n" i"ni*
or Ine eyebrows. . It'", subjectmust havethe habit of sleepinqin one position for hours.He mustnot haveth.tuuii'oiii#p]ng the feetand muttering.His urinarytru.t tf.iJn;;;j;hilld
bestrong. Thesubject mustbe r"i6;;;f in'"#irtlr. I he subjectmust be free from "impuritiesand *od"rut"
in eating. The -subjectshould be responsive,modest, ' "'vvvsr impartial,grateful,iteady,'that devoteduna qui"i. It the ,"Uj.ii inould have , is very necess.ary marernat, paternal,fraternal and reverentialfeelings towardsthe mentor. The subject shou.ldbe. given practicesin asana, pranayama,.japa, trataka and cultivationof faith. I he color of meditationfor the subjectshould be
vermilionor red like that of the 6ffi;;;;-ii; fortheexperimeni. . Nownotethetimings fn. tirn. for
experimentis after"asunu,unJ'pranayama, *h;; the stomachis empty.The otnei ti'n" is before;;;i;
afterthe secondor-noonbarh-fh; iid;'i.J'ffi afterthe^evening_bath at aui[. f-t"-f;;l[ ffiIi
i; i;
gtt91 lUrUOp.m. With moderation of food or durinq Ia$tng,the experimentcan be conductedat anv timd -t ne place.oiexperiment is the floor;it can ilso be ,, tne r.ecliningchair,.in a closedor secludedroom. The directionin which the experimentshouldbe conduc-ted must be east or west. The nature of the ;p;;il;;i; the welfare of others. Its succei, d"p"nar;;;;ti;;;;: Its per{ectionliesin constanttransfer!"."-"i.rG;;d: The neck of the subjectmay sometimesb? raiseJ on a cushion and allowed to remain as it is at othei times The body of the subjectmust remainuntouched. betore starting the experiment,let the subiect g.ractipggazi19 upon the nasikagraand in addition, grve htm relaxation practice, either verballv or bv touchingthe bhrumadhva.But it is betieilKut-h"-ii
ylth u,crystalor metalandnoi wiin-ineU.av. *.1"d Uthermattershave beensaidbefore.
94
Make rules for the experiment.There should be no obstructionas to timings.One time, one practice. When the experiment is concludeddo not give instructionsto rise quickly. Graduallyrouse his sense consciousness and then let him open the eyes and rise. In addition,let him wash his hands,feet and face. You must be careful that the subject does not revealthisexperimentelsewhere. This is very important. Thus by trataka, mental power is channelledand transmitted.Knowingthis,I told you to practisetrataka. Now you shouldpractisetrataka steadilyon your ishta. Slowly the time should be increased.Likewisepractise internaltrataka. Internal trataka can be practisedanywhere,but externaltrataka has to be practisedat one placesteadily. It should be in light ;nd without any'distraction. It should be practised facing the east or the north. Swapna siddhi Many dreams come true. From this, it followsthat dreamsare not meaningless,whateverthey are. From this it also follows that dreamscan be made real and through the medium of dream, suggestions can be acquired.It also followsfrom this that dreams could be transposed. It also follows that dreams mean dissolution of gross the and awakeningof the subtle which remains in contactwith the cosmicmind. From this it can be inferredthat dreamsalso constitute the field for the descentof kundalini.throuqh which experiencesof sound, touch, sight, iaste aild smellare received. The essenceis that you should know the dreams; experiencethem, transmitand controlthem.But before you try to perfect this, rememberthat detachmenthas to be perfect; and remember also that the power of interpretationshould be sound.Your memory should be sharp and you should also have an idea o{ the differenttypes of dreams.
95
Kinds of dreants Some dreamsare veryreal and faithful. Some are symbolicand significant. Some dreamsare inconsGtentwith past eventsor eventsto come. Some dreamsare impure. The basisof dreamslies in the interactionof the three gunas. If there is an abundanceof sattwa.or sattwais-pledominant,then dreamsare real, good and beneficial.Ukewise,if rajoguna is predominlnt,.they are symbolic;if tamoguna,then impuie or contradictory. My experienceis that: 1. A sadhaka who ir by nature self-reliant,e>
In other words,dreamsrepresentthe phaseor the itself when state of the jiva which makes it e><press gross and at all times its the is dissolved, expressionis due to its own awareness.Yet even after the dissolution of the gross what happens daily during sleep is due to obstructionson the subtle plane, to samskaras and the awarenessof the purusha in the tamoguna state.In other words the dreamswhich come are perverted, deformed, impure and sfuange.You should know that subtleimpressionsare daily formed and are recordedon the subtleplane. It is through these that the purushaprojectsitself. , The main factors which cause dreams are acute sentiments,a sense of discomfort,recollections,active affectionsand a shong and heated imagination.At thesemoments,sharp impact is felt on the subtle plane and, therefore, in such a state of mind introversion and constantawarenessare more intense. Supposethat an unmanied girl conceives,and not one but many days pass.She is given to thinking of it day and night and remainstotallyunder its influence to such an extent that during all her activities,her thoughts remain centered on this one point. Sometimes she thinks of suicide,or somethingor the other. She sleeps filled with that thought; she wakes also with it, and in this state the dreams come, assuming the form of 'sound' or messagesfrom a superphysical plane. The long and short of it is, that not only the mind but the intellect,the chitta and the ego should be saturated deeplywith only one sentiment.Not only during wakefulnessor in momentsof blankness.but even in sleep oi dreams,in happiness6i-nnisery,righteous or unrighteousconduct,in talk or periodsof silencethere should be a deep and abidingawarenessof only one, and one sentimentalone. Rememberthat the thought which remainsconstantand survivesfor all times on the three planes brings back with it the messageof the ishta through the medium of subtle knowledge.
97
Rememberthat the purushaor the self is the universal -not office of inquiry. It is omniscient,but it ao"i rgv*pl knowled-geitself. Our cherished ideas, because of the vulnerabilityof the thought plane, remain in lgugh with the purushaand come Uait
life, in hir, inclination,tastes and aspira{ons;he. will be able to experiencethe pure awarenessof the certa?nly purusha. If there is no divided sentiment,no doubt, no conflict, no fixed belief, no distraction,no attachment,no want of faith, no pesslmism,no defeatistattitude,then he will expenencepure awarenessof the purusha. He who goesto sleepwhile remaining'absorted-in this idea and ls able to acquire that stageattainsto the real and"faithfulknowledgeof the purusha. He who is not subjectto trouble frop gas, cough, bile, etc. acquiresknowledgeof the purusha. One who is calm, behaveslike a yogi, even in the midst of enjoyment,fastsin spite of eating,remainsdetached in spite of performiiig actions, behaveslike, a sannyasineventhough remainingwith and in the world, and bwells with the One alone though lMng among many,is ableto experiencethe pure dream state. Rec.ollectionof dreams I havealreadytold you to maintain%separatediary of drear.ns. Write'in the diary as soon as the dream comes and sieep is over. Wriie very carefully and fully. In a few daysyoq-willknow how to interpret,yourdreams and how to invite dreams of choice and to transpose dreams. But the diary of dreams should not be revealedto anyone-else.It is a secret comrnand. Well it may be asked:-will one who reads it come to grief and repent? He will not even be left any time to repent! When writing the dreams.note the time, the place, the color, the sentiment,incidentsrelatingto you and the marinevent. Dreamsare rememberedafter monthsor yearsonly when a particularevent happens.But such dreamsare generallyevil ones.They are kept concealedby nature. Dreamsalso revealthe past life. If you happento seea livingpersonin some unseen,unknown,unheard of road, house, place or company,then know that it
99
is related to some past happening in life. For example
I haveseenyouoftenon,b*n.uih ,oua,;"",;;ffii
tank,river,hbuseor companywhichI h;; ,"# all and whichI wir!neveru6 uui" i. see,"""., but I have"ta hazynotionthat I Turt !u*. q;n" ihqi;;;;;;i#, musthavetakenbath in thatlaie nt.. inirli t-h"';"'t'h;
of recognizing the past life. l-ufure eventsare also indicatedthrough dreams. Whenyou.seean incidentoccurrinl vou ,hiu]J ;;;;li observewhether that incident do?s not qraluail;';; comedistinct.For example,oncein 193i.l"pr;;[j;;; that.you were standi"g i*"away trom me. I do "nry *u, turnna not know whetheryoui bac[ if you were facing me, Tl^rengruJ;uilv I"g"i"ii." f";il ih;i';; "i were in front of me, but then I [nn* yJu ti ;;;tlh; present one. Then immediatel9 11t::, Vou oegan.lo.t_,your to talk or perhaps 'rt you asked me sometni'"S.i asked for something. innuni-triut this event was significant. The essenceis that if one feelson.seeingsomething
nol r:nlt thatit wasseer\thenit"is,y_UojiE ll1'_"Hly or a.pastevent.But to
seea seenor an unseenev-entand graduallyto experienceand ,niojiirn it, means-it-is symbolicof a future event.To r"e"ihn unseenand not to e>
beenseen,thenit means thit it iniuinrt" tr,"l."*iiii"
past. To seethe unseenand to feel that it was seenand on waking to rcalizethat it was a ar.ur,-*[iJ';;; once.experienced but is beingremembered'todiv, then you should know that it is reLted to an old ilii;;i';i the past. If things unseenbefore* ,n"n, if untowarJ eventshappen and if the seer experiencesa feelinq tJ suqprise,then.it means it is sym6ohcof nappenlngrn luture. "" "i.iJ"'at"r Past events appear on a black backgroundand futureeventson u white one. Chiiuiiu;;nlA;J i; ;;;; 100
eventsremain silent and those related to future events speak.' You should remember that many dreams often come but are never remembered.Also, many dreams relate to one person, but it looks as if the experiencer wasthe same. You should know that many dreams relate to a desired journey. They have to be interpreted and understood You should rememberthat many dreams are the result of thought projection.Be very cautious-where experiencedwhich carry such a threatsuch dreamsare'you will have to do this, or else',thenening idea, like know that they are inspired through someone else. If you know this then the dreamslose their force. Dream formation Dream formationstake place through the medium of samskaras.Drepm formationsare createdby cajoling and givingsuggestionsto the subtleconsciousness. All these methods of dream formation are correct, and that is to project, through healthy suggestionsand commands,the influenceof the yogic personality. A Dream formations are all tantric experiments. 'Lettersl photographis the medium for these practices. constitutethe material cause for this practice. But the centralbasisof experimentaldream projection is to cast an influence. Dream projections are made through pictures, or letters, bija manta practice and allied methods. This practice is not derived from scripturaltiaditions but it belongsto the guru-shishyahadition. You need to know only this much. Roising dreams about God I have told you once and I repeat that you should be one with God. Absorb Him on the. causal plane; identify with Him, or in other words, merge yourself with Him. Wake up with His nameon your lips;conduct
101
the affairsof the worldremenrbering Him all throughout; knourHim to be your mind, life.ioul, .;";tihi;g. D; all theseyourself. . Sleep{aily with a determinationthat FIewill come that night.Do not be frustratedby defeat.Make such a,resolutiondaily; have faith and-makeprepurationi. What I havesaidwill come true. I am tellingyou what I have experienced. note downthe dreamsrelatingto the . , , At]{ care.fully ishta whichwill come dailv. But I indicatea stilleasiermethod.Firstmakethis experimenton the guru and realizehim on the subtle plane.When the guiu is realized,Govindais also realized.The guru is the k_ey.When the guru ts realizeJ, the truth of the saying,'He who showed-theGovinda,is proved. ' If the guru comesdaily in dreams,Govindawill come too. The subtle consdousness alone can rialie th9 Sury;and that alsobringsin GovinJa.n SL;r;".;"1 is first filledwith tepid watei and then with n-ot. . For the guru has a human form and is, therefore. easilycomprehensible, imaginedand rememb"r"a,ini the sentimentone feelsfor the guru is identicalwith, the sentimentone feelsfor the w"orlduna is iher nioi" knowable,comprehensible and available. This is to be properlyunderstoodand practised. your sentimentsand through . Therefole ar,.vafen. them enter the subtleplaneand remainthere.Furth?i practiceswill be givento you accordingto tradition. Some uvful drbams Crossingthe river and going ashoreeasily.means risingto great heightsin life. Receivingflowers,garlandsor a basketof sweets.. meansattainingto purity of sentimenrs. To seeancestorsmeansto be carefulof one'sposi_ tion.cr persons,events,circumstances and actions. Tosee oneselfasdeadmeansthe dissolution of the grossaspectand the arisingof the subtleone. 102
'
upon a mountainindicatesspiritual To seecifieseTf progressand removalof obstructions. To see oneselfinvolved in some calamitymeans meetingwith someunknownpersons. To see oneselftying an amulet on himselfmeans happiness, and protection. success 'To . see oneselftying an amulet ori someoneelse meansthat personis subjectto your influence. To see,on a ship,the guru, the ishtaand the husband,all three or two or one of them, and the ship is at anchor,then it is indicativeof mentalstability.If the anchor is raised,it indicatesmental agitations;if the anchor'remainsraised,then it is indicativeof the existence of agitations. tf ttre guru, the ishta or the husband-all three or any two oi one of them - is on the ship and the ship movesrapidly, then it indicatessuccess;if it goes slow, then ther-eis-danger;be careful.If the ship is stationary, then wake up. Ascertain the+relationof the three and understand.To seeoneselfpieparing sandalwoodpaste means that you will become famous.I{ anyone of the three apply sandalpaste to 5rcu,then you wtll reach the heightsof fame;be careful-ifth€ paste is wiped'out. If you see srrarming ants, then your work will increase If you see migration of ants" then there will be change of house or vocation amd pluce. I{ the ishta touches your hand, you will acquire willpower;if your husbanddoes so, then favor or love; and if the guru, then power of action. If the arm is spollen,then you will have authority over.many; if it becomesswollenby the touch of the ishta,then you will have authority resulting from grace;if it dpes so when touched by the guru, then you will have authority acquiredby your own efforts. If you seefruit or flowers,that dreamis best of all. And if you see a stream of light, then know that you Note this. of sadhana. will attainthe supernormalaspect To see all three under your thumb is indicativeo{ couraqe.
103
To tie the string of the petticoat,or somethinq around the waist,or to wear igana dressand tighiei - these are suggestiveof iorn i"tor !o. roll the sleeves tuturedutv. . If you .reador hear the biographyof someperson then..he.will die; if you see any-onb bedridde",i;;ili fall ill;.if you see anyone lightinga fire. ih;;' h; ;iii be in,debt;,ify.u s:ea pers6nbithing *itn t-,ot'*uini, *l],go abroad;if you seebanglesiniomeone'shand, 1." he will go !o jail; if you see someoneburning,he wili have lots of wealth;if you see someoneshavin"q, h; ;iii be in.trouble;if sorneoneis askingthe daie o"i ;;"i;; the date,there will be some majo"revent in hislir",-i? you seeanyoneunconscious or drunk,he will be saved from his enemies;if you"see anyone working mathematics,he will be poor; if you ,"u unyonu.tiriUiiig,'ir" will be in difficulty;if you iee anvonewho has arrEadv climbedthen the difficulties are over;if you rnu to*uon-" holdinga bambooor climbi;;-it, he'will fall ill. Th-ismuch I havesaid,but rememberfurther that: you will feel that. you. are flying, that you are iliit coiored;you will feel thai you u]'e full 6f luster,thJt the masses are lookingat you, that the iwo are coming and going,that you are swimminsagainsitn" ."ii".i that you are goingtowardsthe mouth of the river.that you are seeingyour own eyes,that you are!searchinq tor yourselt,that the guru is old, the ishtavounq and the husbandold; that while walking,the hus5anai, ihn first, then.the guru and then the-ishta;that iudJen$ the order is.changed, first-theishta,then guru and their the husband; that you experience the touchof the hand. of..limbs,that of the. eyes,that of the smell and you will.feelthat you wish to acquiresomethingin dreimi and are uncomfortable on thit account,thiiis the mosi importantof all dreams. Kundalini ( serpent power) it is asleep.It is silent.It has encoileditself.Its 'bedroom'is caliedmooladhara. Thiscenteris trianquiar 104
in shape.Its aspectis gross.Its elementis prithui(9a1t\)' tu*ogunu is its covering.I!- is called Kundalini. In it joins with Shiva'"Thepowerthen manifests sahasrrara itielf. It is hfe a hidden fire which can only be kindled by - the force of spiritual Power. As the innei mind becomesconcentratedand onepointed, the power beginsto awakenitself.As long as it g!e?s. ih" inn"r mind remainsgrossor externalized, will. But or by force It can be awakenedby soul this is not the only means.It may be regardedas one of the methods. It can be awakenedby hatha yoga,but neither-is that the only method. You can call it one scientitic method. It can also be awakened by practising sanyama on the centersand realizingin experiencetheir color' elements,nature,guna and the bila' Nor.isthis the only method; you mayjust call it a good method. To awaken the kundalini For purifying the nervoqs system,practise hatha takb moderate food and avoid excitements. voea. ' .- Fot purifuingthe prana, pranayamaand cleansing of vasanaswill haveto be practised. For purity of the inner being, practiseyamas and nivamas. For puritv of samskaras,dispassionand a detached attitude 6f a witnesswill have to be cultivated. For purity of desires, vairagya will have to be developed Viiragya will have to be cultivated also for puriattachment. fuinq " Tor purifuingthe mental plane,thoughtswill haveto be silencedthrough ajaPajaPa. For purity of intellect, keep your determination pure, firm and steady. ' Center your memory on only one objectin order to achievepurity of the chitta. Purifyihe egoby transformingthe objectiveof sleep.
105
Purifu-the-inner errorssuchas desire,anger,jeal_ ousyand the like, by viveka. Conquer sloth.by leve for the ultimate objective. Conguer sleepby any means. . . Purify inner errors like pessimism,defeatismand doubt by cultivatingpatience. ,, P,urify your bellefs and assumptionsby liberal thought. . Furifythe rudra granthlbymeansof twofordtrataka and sanyama. Divert the tendencyof the sex nerves. phalSe.also the tendenciesof the sensorynerves. Purifuthe digestivesystem. Purify the veinscarrvinqthe blood, Purify your defectsof pZrception. Purifudistractionof thouqhti. Purifuyour physicaldistrictions. luri! your distractionsof memory. Purifi7distractionsabout the ultim;te objective. Removedistractionsfrom your naturn and make it pure and unclouded i Purify your distractedsentiments. End the distractionsand influencesof the vasanas. Form of kundalini It ii in this body. Its form is physicalbut its powers are sup_€rphysical. It is lying encoiledin the triahqle-ai mooladharalike a fine cotton thread, like a ,n;"ke. Ii somehowit is awakenedit straightensitselfand b"io*"; stiff. It fits its mouth in the oflening of the r";hG;;. When the awakenedpower sh'arplyiontacts the moulh of the sushumna,allihe centers6ecomeactive.When they become active, all the divine powers which form their baseor which are installedin them beginto tninifest themselves;the 'third eye' becomes"active.The. spiritual being becomesfull of life and awarenessof c lightis experienced. Just as there is mental power in the body, likewise there is this power. The spinal column is t'he *uu it 106
traverseson awakening.Sushumnais the medium and sahasrarais the goal. In personsliving only on the gross plane, it re' mains covered by tamoguna; it begins to stir in those who live on the subtle plane; it straightens itself in personswho have developeda transcendentalattitude. is on the lower plane and the If the consciousness inner beingis distracted,then it sleeps;if the consciousness dwellswithin, the inner being conientrated, then it starts moving.When there is no external consciousness, it is awakened.When it is aroused, one then experiencessudden tremors, heat, rising of thought currentsand indifferenceto the externalzurroundings, and other things. When it fegins to tremble and move, the sadhaka developsdetachment towards material.things and his mind ienters on the subtle; his conduct and thought processesreflect their unworldlinessand he gradually beginsto remain in a state of absorption. When it stirs automatically,he seesthe form, the color, the bija, the deity, the nature, the element and the guna of the first center. Likewise,as it begins to shake,the sadhakabegins to experiencecelestialperfumes or to seethe subtle form of the ishta. ,The original form of the serpent power is covered by iQnorance.In a slightly active state the kundalini o(presses itself Fr zeal, patience, and so on, and its aspect is full of rajoguna. Its awakenedstate is full of dMne power. Its final aspebtis fully saturated with the highestsattwa,knowledge,light and purity In the first stage of awakeningthe individual self is in an inert or densestate. During its first elementary movements,it remains distracted;on secondarymov_ements, it alternates between steadinessand distractions.When it straightens,the selfexperiencesa state of deep concentration.When the kundaliniis attachedto sushumna it attains sampragyata samadhi. When sushumnais activated,then it acquiresdivine powers accordingto its coursethrough the centers.When the
ro7
kun.dalinimergesin sahasrara,it remainssteadfast in itself. Time_of awokening ,, ,Thn serpentpower is filled with divine powersat the time of awakening; when arousedit ;e;;;; i;; urlgry mood. In its waking,the state of tn" lnJi"ia*f self is in thai state, the force m;;;; , :uqpr^essgd; oostructed. At the time of its awakening, visionsof qod. are seen;visionsof. spirits are seen;t"hepast-i, ,2.n, impuritiesare visualized. Other beingsattlili an";;;. Enjoymentsin a disembodiedsiaie are experienced: greed and attachmentbecomestrong.At i'li.^iil;;i awakening,the ish.ta. assumesa form?uri"; th; li-,'r; statesa'd the sadhaka.experiences the inte"nsii;;i'ih; power. He works as if pbssessedby some f;; t; speaks,works, hears unconsciourtv;ti.'.tiil'"r^#uinl activein an unconsciousstate. Wen kundslini merges in sahasrara p3u:n,andiontentment iie experienced; the ^^,,,-9r.?tteels sadhaka full within; no desiresremain;no actions remain;no attachment,no sentiments. Theie i;;;il: kalpa consciousness, no senseof auaniv,;; ;h;;;;i; planesremain;there no oblectfine senses work in !s rnelr own nature,so also doesprakriti.The seerturns nrsraceaway.Actionsare performedbut he doesnot do rnem. I.houghts. come but he does not think. success comes,but he does not know it; people ii" U"*tit"a
but he is not awareof it. This iiorotihi;";;i;ii; the stateof intuitiveexperience id itselfex$;i;;;:
"'
Obstructionof samskaras Samskaras and habitseonstitutethe principalim_ pedimentsin the awakening and rousingoi [,in?uri"i in yoga. One who tries to reach this state *tt,""i overcoming the samskaras will certainlyhaveio ,.iuro only thosewho haveattainedbothviv;kuuni are ableto overcomealr of the collectnai-pr"iriBi,, ".ii"*" 108
of past lives.One who is detached,and one who has fuliy realizedip experiencethe awareness that 'l am not the doer nor the enjoyer', to him, even the present actionscauseno obstructions. The past action,or prarabdha,of one who is not ?f*i4 of misery,is not attached to happiness,who is full of faith,determination,and has aboundinglove and devotionfor the guru, is destroyed. The obstructionsof samskarasare destroved bv the destructionof the threefoldactions.The meansdf eliminating these are viveka, vairagya and titiksha (endurance). One who has been able to overcomeall the obstructionsof the samskaraswill have an unobstructed passage, and will attain the ultimateunion (yoga). The obstructionsof samskarasare rgmovedbylistening to the instructionsof the guru and contemplating them. There are four methodsof removingtheseobstructions of samskaras; rirz. viveka, vaii-aggla,the six attributes(shof sampofti),and the desirelor liberation. I have alreadytold you about vivekaand vairagya.Now listento the six attributes. The first attributeis shomo-the quieteningof the very stronggroup of senseorgans. Tttg second is dama-the controlling of these powerful senseorgans. The third is uparati (retirement)-separation of oneselffrom the enjoymentof the senses. The fourth is fifiksho(endurance)*to endurewith fortitude the influencesof these powerful senses. The fifth is shraddho(faith)-in the words of the . guru and in the existenceof Govinda (reconciliation)-with The sixth is somodhono the wordsof the guru and about Govinda. I havetold you aboutthesein brief.Now it remains to apply them in practicein one'sdaily life. . .l am repeating these.:viveka, vairagya,shama, dama, uparati, titiksha, shraddha, samadhanaand
109
mumukshatawa. There are nine in all. one who listens to the instructionso{ the guru, meditatesufonlh;; and conductshimselfin aciordancewith theie, wiii be able to removethe obstructionsarisingout oi tii"-ii;;; fold actions. The six enemiesare obstructionsin the awakeninq of kundalini.They constituteher six foes.ihey b*;; strong at the moment of awakening.But onn *toi" samskarasare deshoyedshould be feirless The awakening,rising and union of the sement powerdo not take placein the absenceof the g"*.The awakening,the rising and the unioi aie all broughtaboutthroughsadhani. I have told this-to you in brief. The rest is accord_ ing to-tradition.But thii much still remainsto be saiJ. --'--r ' tastv . Ivleat-eating,drinking, consuming pungent, rajasicand tamasicfoods,ire prohibite?.' Manied personshave to'observecontinencein all respectsexceptwith regard to the husbandor the wife, as the casemay be. This too after overcominqthe eiqhi obstructions.If in the last part of the nisht] the riiht noshil of the male and the left of the Temalefd;, then.except this period, all other periods huu" io U" avoided. , , UlTuni,nd persons should remove the eightfold obstructions by observingcomplete -and continence. awake at night sleeping by day are .9tuyrlg prohibited. Practice in the west and south directions is not permitted. . Consumption of .o-nions,garlic, tea, coffee,ovaltine, cocoa, preservedfoods and so on, is prohibited. At the time of the functioningof sushumna,talking,sleeping,. eatingand drinkingare prohibited. On the firstSundayof the Erighthaff of the month, when the right noshii is flowingl no letter i, i; b; written!9 anyoneexceptthe guru. If the husbandis the all in all, dear and united in heart,then a letter can be writtento him, but not to anyoneelse. 110
And at thai time, practice of contactingthe guru and sendinghim messagesshould be done by meditating upon him. This time come$ often on the said day. It is the best time for the practice of telepathy. I havetold you the injunctions. I will discussthe chakrasseparately. Ishta deua The incarnateor embodiedbeing for whom we f.eel an attractionand who representsthe manifestationof the power of the supremebeing,is calledthe ishta deva. That supreme power confrols and regulates the universethrough its threefold conholling powers-will, action and knou/edge. The dMne pov/ers or devatas presidingover these three aspectsare also called ishta devas. Ishtadevais the manifestedbeingor the symbolized glory of the supreme power. He is ierter separatefrom that. Just as the light of the sun, though regarded as separatefrom the sun, in realiB is not so but represents expressionof the glory of the sun, similarly,the glory of the supremebeing or the ishta deva is never separate from it. Just as man and his powers are called separate, but in reality it is not so, and to the contary the power is the expressionof the man, so also the incamation of the supremebeing or ishta is not separatefrom it. You must realize that yourr ishta deva represents the active expressionof the power (karya sholcti),the glory, the edension,the projectionor partial incamation of the supreme being. And remember also that the orhniscience,omnipresenceand the omnipotenceof the supremebeing are reflectedin the samemeasurein him. The supremebeing representsthe formlessreality. The ishta deva is the reality"withform, the guru is the paroksha sotyo (mediate reality) and the sadhaka is the seeker of reality. Jusi as from a hypothesisone law is derived,and from the law the conclusion,so through the guru the ishta deva is attained,and then
111
through the ishta deva, intuitive realization of the supremebeing. I have told you that ishta deva is the name for both the formless reality and the reality with form. Therefore,knowingthe one with form is also knowing the nirskara (formless).In other words, when the sakaraishfo,or ishtawith form, is realizedin experience, then you can take it that you have also realizedthe nirakaratattwa (formlessreality). The realitywith form hastwo aspects.One is gross and the other subtle.The manifestationof the tattwa dependsupon the intensityof devotionof the devotee. Similarly,the guru is the grossform. He assumes a subtle form depending upon the intensity of the disciple's devotion. Subtleform meansthat form whichassumes a divine body and remainsin regionsbeyondthe sensesor on divine planes.It means that those (ishta devas)have bodiesalso,but these bodiesare not like those of the grosselements;but it is a naturally divine body; even so, during the inner realization,it looksgross. It thus follows that any one of us can, attaining yoga, assumea divine form wherein formlessreality can descendassuminga form. This is not difficult. Even now the highest consciousness is in you but it is envelopedby the gross elements.Make your body pure by the fire of yoga (yogagnimoyo). The gross will be destroyedand then dormant supremeconsciousness, through the purified (yogagnimaya) body, will assumea form. The same is the case with our ishta deva. But there is one difference and that differenceis great indeed.Whereashere you have to purify the body by yoga and make it the medium for the expressionof reality with form, there the ishta deva comeswith the yogagnimayabody from the satyaloka,the region o{ truth. The differencethen, is that you leavethe gross and becomedivine,whilehe descendsfrom the supreme and takesthe divinebody as the medium. 172
If you can make your body dMne, then any being from satyalokawill leavethe formlessstate and descend and make you the medium.Similarly,in the caseof a siddha who is purified by penance,whose body has becomepure by the fire of yoga.Any one specifiedbeing from the satvalokawill come down and make him the medium.This is called the ishta deva. On this basis we can havethe visionof the grossform of the ishta. Even though our ishta deva has a dMne body, its supportis the gross.Therefore,if he desires,he can manifestthrough the inner being,assumea form, make himselfvisiblethrough the sensesand also descendin your person.This depends on his will as well as on your'lfsadhana. your heart is full of emotions,if you continue andhisimage to feelconstantdiscomfortand restlessness oftencomesup beforeyour mind'seye,thencertainlyhe will comebeforeyou. If you are so full of his thoughts and all your mentaltendenciesremain suspended,then he will even descendin you. The shortpoint is that our ishtais in thisvery world, on the earthly plane, but becausehis body is divine he is invisibleand he is never attainableby those who are not tapasvins.But when he realizesthat his devotee is doingpenancefor him, then without wastinga moment he appears. But before that, he alwayssendshis thoughts to assistin the welfare of the people, but to him alone who has initiated himself,as it were, into his devotion and is fully immersedin it. Not only does he manifest himselfor descend,but at every step he inspiresand guidesthe devoteewho is steadyand eager.Remember this. And the devoteewho at everystageof his sadhana and life is awareof his inspirationand help,is constantly assistedin his spiritualprogress.He doesnot needonly devotionbut aisothis, that the devoteelooks upon his devotionto him as his inspiration.Study this carefully.
113
And sinceyou have taken initiation,whatevervou . have surrendered,whatever vows for sadhana lou undertake or whatever you have done and what6ver numerousactsyou have committed,were all the result of his inspirationand you were onlv the medium of his thoughts.You have alieadybecomethe mediu. o, tf* good gonductorof his thoughts. and . . Therefore,graduallyyolr sensecoqsciousness body consciousness will be suspended,Rraduallv vour mental consciousness will also'be suspEndedSl6wty your ego consciousness will be suspended,,:and finallv ygur experiencesof samskaraswltl be suspended. Ultimately, whenthe gross,the subtleand the causalare withdrawn,then he will eitherdescendor enterinto you. lastly, whel under my instructionsyou will, while remaining on the gross plane, eiter into the subtle; and under my instructions,againmigratefrom the subtle to the causal;andthen again,under my directionsleave the causaland enterthe planeof divineconsciousnessthen seefor yourselfwhat happens. . I sgVthat you have to-r-eachthere, to the place about which I am givingytu hints. Be not conGed;ili not be frustrated;do not be def.eatedor afraid or exhausted;do not siop. Go on moving; I up.- mgving with you. This four-pianejourney is nol difficult to be undertakennor inaccessible; it is easily attainablebut it is so unfamiliar.unseen. unheard of and unknovun.It is not that you have nevet seen this path. You have seen it but onlv up to the three planeswherethe door of the fourth is-closed: the way by.whichyou have gone into the three planei extends only up to there. From there the way io the -another fourth plane is permanentlyclosed. I know way where these three stagesare the same, but the fourth.planeis also there and the gatesare wide open. I have often taken you to the gate of the second plane,which constitutesthe transitionstagebetweenthe firstand the secondplanes.Tell me, houilesssuccessful haveyou been in that? 114
When I have led you up to thre last stage of the plane first I can lead you still further. I also know that you are aware of this fact. Realizeits kuth and believe in it. I also declare that if sometime I take it into my head to do so, then I can drag you there!Then why this delay?I know it but $ou do n6t. I will have to make you practise some sadhana. Othenvisehow would you continue the guru hadition? You will have to practise some sadhana so that you receivehis grace fully and he may descendinto you. I repeat that water appears red in a red vessel, yellour in a yellow vessel and green in a green one. Real color is only seen if the color of the vesseland of the water are identical. If the form, nafure, sentirhents,love, memory, inspiration,japa, purity and divinity of the ishta are transformed into love of humanity,then he will descendinto you and expressthrough you in his total unadulterated natgre. His original essence will remain unchanged while expressingitself through you and will be seen by othersalso. You have to mold yourselfinto the pattem of your ishta and for that purpoie you have to pririfuyour b-ody, mind, speechand so on, by discipline.That is why I am making you practisesadhana. And if I am giventhe choice,then I can immediatelv raiseyou abovethe threeplanes.But then you shouldnot tell me that I had not purifiedyour body,mind and every constituentoJyour being. I am your guru and you are my disciple.I know my dup, apart from considbrations of your extraordinaryand undivided love, inclinations and hopes,and that is what I am doing. Therefore, in the name of the ishta deva, I ask you to remain awake. And on the strengthof his guarantee,I ask you to continuemovingon. And for the sakeof his grace,I will tell you that you shouldconstantlydwellwithin.
115
It is my advicelq you that you shouldnot go out, not go far, not to indulgethe senies,not to be ovJrcome by the.six enemies,not to go into gardens,to bazaars, to seek for sweets,nor a-cept gifts, or to seek foi pleasure,nor to remainon earth,orto drink water.or to go on the fire, or to touch the wind-for vou are going towardsthe high heavens.Understandt6is. you ha.veto piercethe tripura{threeplanes)withthe trishula (trident).Raisethe Tripurari! You haveto go in, where there are two now, and then will be one.Then there would be the unionof the formlessand the one with form. But ivhat concernis that of yours? You haveleftthe grossandaremovingintothe subtle plane.Wait for me at the temple of the causalplane. Do not go forward, for without me you will b^elost on the causalplane.Until I come,remiin on the subtle plane. I have told you this much. Now reflect on what I havesaid. Fxperiment on the subject Practiseasanasin front of the subject;she herself williearnthem.Wakethe subjectup earlyin the morning (brah.mamuhurta). Let the subjectcleanthe templeand the things of worship;do puja in front of the iubject. Place a vermilion mark on the subject before puja. Ask the subjectto rememberGod. Give easypraciices of sadhanawhichthe subjectcan understand-and which are acceptableto her. Teach her nasikagraand include it in the sadhanacourse.The followingii the shavasana coursefor the subject: For somedaysonly nasikagraand then sleep. After a few daysnasikagra,sleepand meditation. But you shouldgive instructionsand she shouldhear them.You shouldshow kindnessto the subiect:never criticizeher. in yoga nidra, give the subjectorders not to say anythingto anyone.Thinkout for yourselfotherordinary 116
and possiblerules.Experimentwith this and repeat it constantly. After the asanas,let the subjectpractisenasikaqra and then lie down, and ask her to listen to vou u"nd you continueto do the puja.Tell her-thatwhethershe understandsor not, she must sleep as well as listen. And then wakeher up accordingto the rules.Let the subjectsleepby your side.After nasikaqra,while sleeping, her fingerswill tremble.Then tell ter. 'l am doino the puja;you are listening.'Repeatthis three or foui timesand then say.'Sleepon; do not get up.' These two contradictoryobservations shouldberepeaiedslowlv and often.Afterwardsbeginthe puja. Do not touch the subject.Do not say her name.Go on issuingyour commandswithout stopping.There mav be a Srbakin the beginning,but aspleep-overcomes(or the subtleplane is entered)thereshouldbe non-stopissueof instruciions. Therefore,all the preparationso-f the puja should be ready. After the puja tell her, 'l am c6unting to one hundred;as soon as I finish countinq,open vour eves and get up.' Rememberthat the nuribei on6 hundied will alwaysbe.constantfor awakening.Neither ninety ninenor one hundredand one. Ordinarily,this shouldbe practisedonce a dav; as a specialcase,thrice a day. If the time is kept pun6iual then-entry into the subtlewill be easy.If five o'clock is fixed, then stick to. it daily. It will be very helpful.My adviceis that the subjectshouldbe given,alongwith th6 experience,only this much sadhanainto the subtle.Do not go beyondthis. It would have been better if it were done in mv presenceonce.Be that as it may, I have told you th6 rules;now beginat once.Be pafient. In fifteen,twentv or thirty.dayslime shewill foim the habit of going into the subtlerealms.On specialdays,in additio; tdpuja, let her practisesukshmasadhani.When sheis tired, lei her closethe eyes.Then ask her to go to sleep.Go on givingcontinuoussuggestlons. If the limbsbegin to throb- eitherhandsor feet- then askher to me-ditate
IT7
on Hanuman. Say this slowly.In between,repeat the commandsto sleep.If the limbs again begin io throb, again ask her to meditate If her body begins to stiffen, immediatelyask her to count up to one hundred. Repeat this four or five times and again count to one hundred.Make her get up. The body should not be stiff in the beginning.This ig u! untimely obstruction in clairvoyance.The bofu should be stiff after ten to twenty five da5n;this is no.t objectionable. Entry into the subtleplane,awakeningof the subtle consciousnessof clairvoyance,entry into causal then awakening of the causal consciousnessand going beyond it to dMne consciousness, whateverthe stages, the subjectmust be incessantlytold about somethingor the other by the mentor. For there should be no bieak in the contact with her soul, so that on the arising of divine consciousness one can talk to her. If this constant flow of instuctions is migped,then the subjectentering into any phaseof subtlecbnsciousness will go beyondit, enter the causalplane and get lost*or will go to sleep. That is why there should be constant contact with the ego or the indMdual. Therefore,there should be unceasingflow of suggestions. Conuersation with the guru The guru and the disciple will converse bn the subtleplane. Betore that, first of all, the disciple will have to practise hearing the words of the guru; not practise conveyingsomethingto him. For here, the guru is the experimenter and the subject comes onto the same plane. It should be rememberedthat it is easy to listen but difficult to talk. The preparationsfor listeningto the words of the guru are like this. The time must be fixed;so also the place.The messagethroughthe guru mustalsobe fixed; the image of the guru must be established at the time 118
of awakeningthe subtle consciousness. The sentiment must be firm. All'these are fixed observances for the disciple. Preparationsfor hansmitting the messge to the disciple from the guru are as follows.The time must be fixed and the place also.The messageis to be determined by the disciple.The time for hatakaon the form of the discipleshould be determinedand fixed. These are the observances for the guru. Here is the full course for hearingthe conversationwith the guru. In the beginninglisteningto the messagespreviously agreed upon (during sookshmodayafor seven times in sevencontinuousphasesof yoga nidra) should be practised. When this is completed, another. predetermined messagemust be listenedto, thrice during the sookshmoda5nstagein three successivephasesof yoga nidra. After this is over, then the piactice of iistEninqto the third prearrangedmessagein'sookshmodap on-the first, third and fifth days and eiperience of no call in spite of effortsto listen on the second,fourth and sbdh days in sookshmoduya.A timetable is to be made for a minimum of eightLen'andmaximum'of thirty darrs. After this is over, then the fourth prearianq6d messagereceived from the guru should not be sien, but during sookshmodayathe guru's presenceis to be eryerienced and the messageheard. Thiq should be repeated for seven da5n and every day the moming mbssage should be w,iitten dourn. Aft6r the r"u"nt6 placlqe, then the messagefirst received from the guru should be opened and comparedwith the seven other messag€swritten dov'n.. It must happen that .at least two will be identicalwith the guru's messages. After completion of this practice,attbmpts should . be made to receivein the sookshmodayai th-efifth undeterminedmessge, and the messageso receivedis to be written down. Thereafter it should be tallied with the messagesreceivedfrom the guru. This practice is then to be repeatedaccordingto the timetable.
119
Ii this much is achieved,then the further course, or the method of sendinghim messages, will be easily acquired,not otherwise. The messageto be sent to the guru consistingof two lines only should first be determinedand c6mmittedto memory;one copy shouldbe sent in advance to the guru. First practise hataka. When you get tired, close your eyes.and practiseinner trataka. During this state, hansmit through the stbtle plane the preJnangedor presuggested messagefor sevendays. After confirmingthis from the guru, when this is over, in the same manner and by ihe same method, sendthe preaffangedor presuggesled messagethrough the slbtle planethriceto the guru. When this is over and confirmedby.the guru, send the prea.rrangedor presuggestedm€ssige tFough the subfle plane o_nthe first, third and fifth days and no Tess.aggon the second, fourth and sixth day. This should be practiseduntil successis achieved.Iis timetable has to be formulatedfrom eighteento thirtv daw. After this is completed the fourth predeteiminLd messageshouldbe sealedand kept apari.And this verv samemessageshouldbe repeatedaccording to the timetable for seven days through the trruofold-tratakaand with firm faith. On the'seventh day, post the sealed m€ssage.On the same day the guru must blso post it. Both of them should tally this fourth message.It will surelyl,uppgnthat a minimumof two messageiwilltally. After this is over and when the guru's letier is receivedand the messagetallied,.thenthe fifth undetermined messageshould be transmittedthrough the method of trruofoldkataka. Note it beforehand.fior the experimenterhas first to note and memorizeit. Repeat it accordingto the timetable.On the seventhday,when the guru'sletteris received,it should be talliedwith the note. When this much is achieved,then two separate timings for receivingand sending the undetermined 720
messagesshould be fixed and the messagesshould not be previouslydetermined. - F9t the subject the time "of reception is the time of sookshmodayaand for bansmissionit is midnight. For the e>cperimenter the receiving time il midnight, and the time for transmissionis the time of sookshmodaya. The messagemust be limited to one sentenceor elevenwords, or should consistof a familiar sentiment or thought. The transmittedmessagesshould be written down in a dialoguebook. The receivedmessagesshould also be written down. Similarly,preaffanged-messages and undeterminedmessagesmust be written dov,n. Though the time for hansmissionand receptionof messagesis fixed, more time should be given in reception as well as hansmission'ofmessages, do that nothirig is left out, or becauseof the difference in time. thE call is not missed There should be a three day break after every hansmissionand reception practice. But even though receptionand hansmissionare not practisedduring ttis break,insteadof receptionpracticeyou should practise sookshma sadhana, and during redt in transmission, practisetuatakasadhana.This period is calledthe period of recess.But its meaning is ihat nishthaor steadiness of faith should continue to be alive, even though receptionand hansmissionare not practised. After you succeedin this, prattise it on the ishta. First fix the timetableand the messaqe.Then. throuqh tuatqkg,send the determinedrn"sug"i. Go on'doinj io until the allottedtime. In addition to this, there should be a break and then sookshmasadhana. After you acquire a few days practice in this, the messageand the reply of the ishta will be audible; it will come continuouslyfor as many days as you may have taken in transmission. On the-finai day ihere wiil be no message.
t27
I.f you c?n dg this much, then the thingsthat are remainingwill be known to you automaticati-y. tt is not necessaryto indicatethem. Preparations 1. FnP into the subtle for receivingmessagesand tinally completing th9 practice of sookshmodaya. 't=. o Preananged message(to be received). 3. Timetablewith full period of break. 4. Sookshmasadhanain recessor breakperiod. 5. Positionof guru'simagefixedin sookshmodaya. b. Conversationlimited to one sentencerelatingto a familiarmatter. 7. Completeself-forgetfulness. The same rules generallyprevail in preparationfor hansmission.There are only two more'rules: that the undetermined message should be kept sealed after memorizing it, and the other is to malie the message audiblewithin, through tataka. Make the timetable of the hansmissionpractice a detailed one. Send a copy to me. In reception and transmission,what is to-be the receptionof the subject will be hansmission of the experimenter,and trinsmission by the sublect,receptioh of the experimenter. The e>
t22
'transmission? for I do not write much for fear of making this too long, but after pmctice you will know the real method which I set in motion for you and understandit. It is desirablethat unqualifiedand material minded.personsshoulddoubt this practice. kperiment on the ishta I have told you before and I am now repeating that you should continuouslyrepeatthe predetermined messagethrough the medium of hataka. Do not be in a hurny.Do it with patienceand understandingafter awakeningthe ishta.The first e>cperiment should be for sevendays.This is transmission. After transmissionobservethree days recessand sookshmodaSra. On the fourth day after the recessbring in the ishta deva in sookshmodaya.Repeat the practice of reception up to the limit of transmissionor for seven days.You will get the answer. After reception of seven da5n,on the eighth day practisesookshmasadhana.You must have no call. Rememberthat at the time of experimentingon the ishta, the time limit for reception and toansmission must be properly adheredto and three daynrecessmust follow, and the last day should be the no call or no messageday. This practice should be done continuously.Gradually faith should be intensified.This much is on the authorityof the scriptures.
Dffianlties Difficulties come in the beginning.Neither tansmission nor receptionis difficult.What is difficult is that the call comesbut the personis not available,or if when the person comes, the period of call is over. Who has time for all this? Who has that eagemess? Who has this much sense?Everybodydesireseverything,but who is ready to practise?Thd disciple getj enttiused by the guru and even disappointed.
r23
indolenceand sleep-these are the.main . .. l,azines_s, difficulties.Sookshmodayawhen'desired,is the sdcond difficulty.Keeping up [he timinqs-this is the thirJ difficulty.To keep to the timetable,this is the fourth difficulty. Only that disciplewho hastaken a vow not to sleep can do. this, and if the disciplekeeps awakethe guru will. If the disciplesleeps,the guru will alsosleep. These four are the main difficulties.The experiment is easy,very easy.Let it not be attractivein the beginning,but after twenty six days the desirecan be acute. Warning There shouldbe completeidentification,fullnessof sentimentand experienceof proximity at the time of transmission. At the time of transmissionremove other things from the mind; say that you want only the message6f the guru. Symbolic command Now let us determineor suggestand decidebeforehand a messageof thirty two or thirty three letters, For sevendays you send it at night, t will receiveit. For sevendays I will send to you in the morning;you receive.it. There will be three days break in between. If we hold firmly to this, then in t6e next leisureperiod we shall make an extensive and different kind of experiment. Now let me know the time of reception,the day, the duration period and also the time, day and duration of transmission.Determine your messagebeforehand and send it; I am alreadysendingmine. This is the main base of this science.This is the trunkline of the guru. This is the seconddikshapatra. Be like the fertile soil andgive a good harvest. I say this accordingto the guru-shishyatradition. For it is being given to one alone. I have full faith
r24
that you are fully qualified,that you are competent -am for it, that yoy are its cbmplement.That is why I saying all thesethingsto you. If youtransgress the rulesof the tradition,then what is said will only remain as written words. There are Tany such letters.in the world- blackand red papers, abodesof insects. _ Alwaysrememberyou do not transgressthe rules of conduct 4J*uVsrememberyou do not giveup compassion. Alwaysrememberyou do not giveup detaihment. Alwaysrememberyou do not loseybur purity. Always rememberyou do not break the v6w of service. Alwaysrememberyou do not leavethe.divinepath. One guru,one ishta,on€ mantra,one way,one tradition, and one and one alone. I have been told that one who transgresses the rulesof traditionis destrovedbv this science. I have been told also thai this scienceis for the welfare of mankind. You cannot impart it to anyone. You can know it and make it knowh but you dnnot initiate anyone into this practice.But you should use it for generalwelfare.'Forit has got ruies which I shall indicatein the next letter. This sciencecan be propagated but never experimentedupon.In other words,the scripturaltraditionof this sciencewill continue,but the guru-shishya tradition will not. Monqhvr 1.8.61 Resortto truth and awakenthe desirefor Eefachmeni. All sentimentsare self-created. Eachrelationshipof the world is pejishable.Every thought is changing,limited and finite.Everybeliefis a creafionof the mina. Know this to be importantfor progressin sadhana. . Worldlydesiresare within the very constituentsof the physicalbody. Attachment dogs us like a shadow.
125
Self-realization is far away.Who hasthe patienceto try for it? Seedsof unhappinessare concealedin the happinesswhich is obtainedfrom the world. Searchingfor happinessin this container of blood and this bag of skin is the causeof disease,old age and death.Happiness derived from power or position becomesmore covetedbecauseof ignorance.Happiness that is obtained throughattachmentcertainlyresultsonlyin unhappiness. But all appearancesof happinessare consumedin the fire of dispassion,and when this happensthe experience of bliss that is derived is real and lasting.But this blissis hidden. Resortto truth, not to the body and the mind.Go back,go back very thoroughly.Changeall your ideals, sentimentsand aspirations.Transform your speech, perceptionsand conduct.Changethe house,furniture and your authority.Changethe tenor and the conduct of your life up until today. Look at the other side.Make the sensesturn inwards.Makethe mind quiet.Stop distractions. Be steady and immovablelike the Buddha.Where are you, for what and who are you? Think of this. Are you still living for this rotting, degenerating perfumes, and decayingbeauty,for these foul-smelling for empty treasures,for these deserted housesand blood-suckers? ' If you come out of the old, evil-smelling, dirty and narrow confihesof your house,you willbe ableto meet the ishta.For one who is lying in the drain can nev€r smell celestialperfumesand if anybodytries to giveyou comfort in this, he is a cheat,a liar, a boguspersonwho is himselflost. Closeyour eyesand try to seeafar.Closethe gate and open the inner chamber.External life is of that kind; internallife of this kind. But I am givingsuggestions to mergethe external life with the internal and to make the consciousness infinite. 126
one. indispensable qualificatior y:H**d'Lt'rt'.t I "f anl spontaneouslv that he shouldcarryout immediatelv
the commandsof the guru. If in thii spherehe acquire-s that good quality,then in the next spherealsothe sa*u happens.When the entire individualitvof the discinle becomesobedientto the commandsof the qutu. onlu then unforeseensuccesscomesin the sadhaniperfornied accordingto the guru'sinstruction. Whateverthe type of disciple,he shouldfollowthe commandsof the guru literally-His attitudemust be as if some unknown and unseenpower compelshim to do that work. It is not for the dGcipleto judge whether he is qualifiedor competentto undertat<e tnlt task.He should not think either of how it will be possibleto completethe task.The disciplewho, before'doinqanv task tries to assesshis competenceto do so, losJshis chance,eventhough the guru may take him to samadhi alongwith thosehiddenpowers.That iswhv the disciple shouldwithout forethoughtcarry out the iommands.It will prove to be a great 6oon fofhim, whichn" "*p..ti,of becausehe desiresto enter into the secretregions consciousness and there his guru'alone can tike him from one regionto the other.If, however,his consciousness is coloredbv opnosition to the guru'scommands,then he will find it difiicult 1o g.obeyond the plane o{ savikalpasamadhiaccording t9 the guru's injunction.It is a c6nditionprecedentt5 the guru'sgivingsamadhito the disciplethat his inner being.is.fullyattuned and.educated,'so that not only does he hear the commandsof the guru in ajna chakri, but he also thinks accordingly.Thul, accordingto me, commandsmean a kind of unity which makeiboth of them remainunitedon the subtl-e plane.For this,nuron regarded as a sacred and valuableacquisitionin ll-tir.i: the life of the disciole. The commandsof the guru are heard in aina chakra.The guru speaksthroughchidakasha The g;ru, by variousm'ethods, sendshis commandsto chec[ the
727
influenceof thought currentsinterveningbetweenhim and his disciple'smeeting.The discipleneed not know aboutthis. If the speedof the discipleis slow,his enthusiasm half-hearted, if he does not wotrv much about success or failure,and makesan experimentand saysto him'let self, us see what happens'- then such a disciple alwaysfails'in his sadhana.A true discipleremainsas much concernedabout samadhias the guru. It should be that the determinationand will of the.discipleis more firm than the guru'sand he should make the goodwill of the guru an inspirationin the sadhana.A true discipie becomesthe guide of the Quru on the path of yoga. There are also manv other conditions.If the disciple seeksspiritual pruei, then he should know these conditionsand accepi them wilh pleasure.These conditions are concemedwith the yoga shastras,not with oral instructions.The conditions are very stiff, hard, severeand troublesome. No one is evenableto imagine that there could be so many and such conditions, hindrances,rites and injunctionsfor going along the path of divine power and.knowledge.Some lose their enthusiasm.Some return disappointed.A majority is afraidof the severityof the conditions.Only a rare soul comes up and stayson this path to go along with the guru. You will come to know all these difficultiesas you proceedaiongthe path you are on now. It is not the disciplealone, but the guru also has to observecertain conditions. He also mixes with his disciple through establishing a sacred, great and detachedrelationship.He is tied down by the scriptural rules of yoga and religion. He has to observe those ruleswhich are conduciveto the spiritualwelfare of the disciple.Sacred,unselfishand divinevowstake both of those rules, them further. If one of them hansgresses then he comesto grief. I am talkingof higher planes- planesbeyond the reach of ordinarymen, not of renouncingthe family, 128
or the bodv or comforts.I am talkinq of somethinq differentwhichnot allwill be ableto foil6w. - I g* alwayson the line and so are you. I receive the call but I cannot understandit. We iatch thought -to currents and flow of. consciousness. We will have catch the message.Everythingwill not happen merely by your wakingthere and my wakinghere.-Wehaveto give momentumto the thoughtsand send them on to the subtleplane.Do you follow? It is not enough that yor.lgo on sendingthe call;you alsohaveto heai. . Sometimqsyoq fall asleep.But comparativelyless often than before.Sometimesin the moming you are not present;even at midnightyou are not on the line. SometimesI get your line by day, but not regularly. Sometimesyou are vacant;sometimesvou -on are movin-q the wings of the wind; sometimes the ship ;f _on Varuna. What shall I do? If you want to be on the line, then do so properly. Nothing is ever achievedby compulsion After having said all this, somethinq more is vet to be said.Remainaliveto your future.I repeatthat vbu will be the instrumentof giving peaceand liberationto numeroussouls. When o.neproceedsalong the path of sadhana, awarenessof the impacts which fall on the mind remains, but an efficient sadhaka remains above their influence.In the beginning,in spite of the awareness of .the.agitations of the mihd and the senses,it is possible that their reactionson the inner being are'not reduced. Not everyoneis able to go beyondmoha or attachment, nor is it possibleto overcomethese two in the beginning.It is true that in spite of the desire to qive up maya lattachmentand iniatuationwith the wolld), the sadhakais not able to shake them off becauseof the vasanas.He is not able to overcomethem and endurethe excitements of the mind, pranasand senses. Since this is a fact, the most basy and available meaftb1is"to'1ry. tq counteractthese *rn nrb; ",{tn
729
viveka and buddhi yoga. If this is achieved,then in spiteof the existenceof desire,malice,attachments. etc. we wouldbe ableto keepour soulfreefromthe influence of their agitationsand sharp impacts.A discriminative sadhakacan bear the excitementsof desireand anger. - In the practice of detachmentone continuei to performactions,but one must overcomethe influences accruingfrom them. If the sadhakaseekshappiness, restand light in his selfalone,then neitherdesira nor infatuation5r attachment obstruct him. It is not correct to sav that the higheststateof realizationis achievedonly by givingup all connectionswith the naturalfunctioningof itre minit and the senses.If you wait for such a siage,you will meet with disappointment for ages. You will have to -of divert the flow your sentimentstowardsthe light of chidakashaand knowledgeof Brahman.You wilf have to changeyour idealsand make your sentiments,experiencesand perceptionsspiritual. It is not necessaryto kill kama or desire. It is also unnecessarythat all relation should be broken. It is not necessarythat aversionshould be suppressed.It is certain that there is no necessityof fighting against these tuoubles.On the conkary, make th-emgo tb the divine way. Then you will be able to realizethat the streamof vasanasis flowing rapidly towardsthat mahayajna.You may then feel disgusted,but that is because of ignorance.You will have relationsbut only with your fixed ideals.You will have attachmentbut only for your ishta; you will have greed but it will be only for yogic attainments.You will have discontentbut it will be due to indolencein sadhana.In this way,without destroying the sensesand their functionsvou will be able to use them for the mahayajna. What I mean to say is that you have to know the trick of bcquiring detachmentand spiritualization. Do not be influencedeither by thoughtsof your imagined faults and weaknessesor greatnessin you. On the contrary,take frequent flights in the chidakasha,and
130
meet the purushaoften and again.Then the totalityof your activitieswill proceed to gain the erperience of unity or oneness,even though on the surfaceyou will appearto be a worldly personto everyone. WhateverI have said is the inner trick which has no connection with the intellect or books. You can absort whatever I have said in a moment or never. For this is only a matter of understanding. Therefore, go along on the path indicatedto you unconcemed by other things. Remain unconcemedand think, reflect,go -so along, live and act like the avadhuta who does in 1 moment of inspiration.Make your life full of fragrance and completion, and then take flight in chidakasha. It_4ove on the earth,go to new regions,live in gardens,on islands,hear music, acquire perfumes,see the sun and the moon, bathe sometimesin the Ganges,sometimes in the Yamuna and sometimesin the Sarasryati.Listen to the music of the goddesses,roam about Kailash,but remain here, here where you are. Theseare the ins'nuctions of the guru to the disciple. Monghyr 13.8.61 Th9 w-aVyou have acceptedthe challengeto help me with that intensity, devotion, faith and sacrifice wtll remain inscribed torever in my memory. I will never forget History will be constrained to iecognize your conhibution.You will be given the keys. Commands .1. Study and practiseyogasanas intensely 2. Take fruit at niqht. 3. This time duriig my tour to Chapra,I have to prepa.re the base for initiating you in shakti pujl. I will give the outlines.This is the program foi the vacation: From three in the moming to four, dailyduties. Four to five,asanas.
131
Five to six,pranayama. Six to nine, inner silence,trataka,swarasadhana,tattwa dharana. Nine to eleven,study. Two to five, yoga nidra. practisemeditation. Fiveto eight,independently Ten to'midnight,initiationinto shaktitanha. When you have leisure,practiseinner silenceso that you can make it a part of your being. You should hold onto the consciousness: the hold should be constantduring yoga nidra. Keep the vaikhari active periodically.Continue to rcpeat this practice until the vaikhari and para do not mergetogether.Do not let the vaikhari die. Transcendthe koshas with vaikhari.In yoga nidra do not lose the power of speech. Trataka sadhanashould be practisedon a crgntal. \. When practising trataka on a irystal attend to the projection of rays from it. Ambrosial rays come from your right eye; throw them on the ishta. Try your thought force through trataka on inanimate objects,not on any individual.It is good to do so on flowers, needlesor crystal.Save other practices for suitabletimes. You should know your mission.Your missionand my mission are the same. I will help you. You should not think that you are helping me. On the contrary, I am helping you. If once you recognizeyour hidden powers,then you will know everything. To wagte one's time in despair is self-deskuction. Man must ever remain active.Who has been able to improve his lot by wailing over the absenceof opportunitiesand over his weakness?
ti;t;uit youroffering. wnulfi3l"nlil I havereceived
the world give to a sadhu? How can the mind give up its nature? I like everything:rose, jasmine and so on. It is said that one devoteemade Shiva take meat;
r32
another gave the offering after a lathi blow, and the third one issued an order to stop even before the prasadwgs eaten! Devoteesare.verystrangein their actions.Strange also are their sentiments. Some becomeservants.some sons,somefriends,somewives,and someenemies. The main thing in bhaktiis the undividedloveof the devotee for his God. That leadsto deep experiences and brings abouta senseof identification. Love divides into three streams in the forms of pure bhakti-devotion, uatsalya(filial love) and erotic love.In.bhakti,eroticsentimentsand filial on". go hund in hand. This is also in the vatsalyatype of d?votion, where the sentimentsare expressedthiouqh competi tion, obstinacy,shyness,and so on. In ero-ncdevotion the sentimenttakesthe form of'jealousy,anger and so on. Union and'separqtionare the main expErienceiin any of these formi. The union of Nanda ;J%;h;j; with lftishna symbolizedlove in the filial form. When he left Mathura,the sentimentremainedthe same but it overflowedthrotrgh the sentimentof separation.Likewise, the love of lhe ggpis, so long as they were with. Krishna,e><pressed itselfln erotic sJntiments,but when away, the erotic sentimentremained,€xpr€ss: y"rll .hn ing itselfin sentimentsof separation. Attachmentor love for'God resultsfrom the desire for beautyand d_esire for companionship.E-ti.;ii is expressed jealousy,angerand the like. through 1ne.nt It this sentimentis properly absorbed,then the devotee obtainsthe vision of hii God directlv. . The love for God is sometimjs strong,sometimes weak,but in the end it becomesconstant. If earthly desires do not come in the wav. God acceptsthe surrenderof his devotee.If, howevei.'alonq with love, earthly desiresremain in the neu.t oi thE devotee,then God disappears. God f.orever accepts the surrender of a real devoteeand in retum giveshim His glory,po*n, unJ everything.So much so that He doei n,ii ir.,ina "uen
133
servingHis devotee.A devoteeis ever bold, activeand cleverand makeshis devotionsolid;at leastbeforeGod he hasbeen so. Is anythingto be concealedfrom God? Shishupalawas rewardedfor his abuses.The necessary qualities are straightforwardness, sincerity and selfeffacement. When you live in the love of God learn to efface yourself.Removethe heap of your ancientsamskaras, to such an extent that the heart's love mav flow out automaticallyand drown all the earthly desiresincluding yourself. The conversationbetween the devotee and his God takes place in the stage of oneness,and loveof union in adwaitasamadhi. Body consciousness can be easilyovercome.lt can disappearbut the method is different.When the urge for the self beginsto overflow,let it flow naturally until the ego is drowned in it. When such a state comes about there is no questionof removingbody consciousness.But the momentof deep love doesnot come until the memory becomesvery acute.Therefore,I feel that insteadof self-effacement, it is desirablethat one should allow oneselfto be swept away by the tide of devotion without any resistance.When such an auspicious moment of divine grace and love comes,the devotee should desire that and then he should proceed to effacehimselfand meet the divine. I have not said that I will not show you the full method.I desirethat you should make your consciousnessfit. Now your heart is iull of old samskaras. Your produces many wavelengths radio at a time. Your canvasis full of variouscolors.Even though you made numerousvows and promises,agreed on oaths,made determinationsorally, in writing and through letters, yet there issomethingwrong andacceptedyour mistakes, somewhere. There is a fly in the ointment,for you have come down againafter reachingthe gatesof savikalpa. Have you any fear? Have you desires?Do you have malice,longingfor tastes?What is there? I tell you, do not be displeased, but I remind you that you will
7U
followthesaintlytraditionin historv.Historvwillnot sav that you weremy lieutmantbut-willdeclareyou thl
IOUnderot a $eat movement. Somethingaboutyoga nidra.I havegivenyou some practice.But in yoga nidra great ilnporiance-isplaced on obedience. The practiceof yoga nidra is beingdone satisfactorily.But remember thai during the piactice yqy yll have to carry out all my cJmmands. My difficultyis Jhat you take a long time in carrying oui my orders.Success in yoga-nidraisachievedonlyihr-ougti obedience.lfthe sadhakadoesnot followmyinitructiois in his.wakingstate, how will he on the iubtle plane? Thereforeyoga nidra is not successful. Such a sadhakashould be askedto undertakea fast; he should, without regard to the results,follow the guru'scommands Such a sadhakashould be askedto drink poison and his depth assessed. Such a sadhaka should be called anvwhere. anv time, and he should, regardlessof the .dnr"qu"ni"6, followthe orders. , If. .l ask.you. to translate or vurite a book you shouldimmediatelydo so.Obedienceto evervcommind of mine must be made into a habit. One who follows the guru'sinstructionsin small mattersremainsawake in the ajnachakraeven in yoga nidra. It is difficult for me to explain this secret truth, but he who carriesout orders here also does so there. He who haltsand hesitateshere, doesso there too.' How shall I explain this secret truth that he who hears here, hearsthere too; he who doubts here, hai doubtsthere too, and you are the personhearinqin thesetwo statesof mind, here as welf as there. I feel that you talk well but at the time of practice your egobecomesactiveand disturbsyou. I haveshown you the siddhi- conditionsfor succeisin the practice of yoga nidra. What is the meaningof this life if nothing is done, nothing is achieved, and if you do not" become
135
something?Animaiseat, drink and enjoy.Savagesalso put on clothesand ornaments.The activitiesof the world and the wavesof the oceannever stop.When will you attain yoga and when will you be complete? This body is like the fire which will be put out some time or the other. Thoughtsare like unceasing currents,desiresare endless;there is no end to lust or to greed. [f you go after these then your shadowwill follow you. Where have you kept your heritage?Now go aheadwith the objectiveto be accomplished in full view.Everywherethere shouldbe only one absorption. Do not wander.Reversemovement,reversebreathing and name- theseare your resorts. In the train 26.8.61 When you know the self, from that day you will not like me to sweat on the earthly plane. On that day your Will will become active.To sing on the harmonium, to type, or to give lectures are only earthly Do not imitate me. I had to come accomplishments. down. The aim of your life is io achievesamadhi. Leaderswill .laugh this matter out, but the ultimate aim of life is to bring down supreme consciousness. You will haveto giveyour cooperationin the creation of such a community, who will come to this earth as supermen.The development of the self will be through the spiritual path. Countlessmen will follow the path of yoga. May you be the forerunner of this dynamicand sacredculture. Katrasgarh 28.8.61 pranayama branchesof independent are Yogasanaand practices, yoga yoga.Theseare not regardedas hatha though they are treated as such. Referenceto asanas in Yogodorshano shouldnot be interpretedto refer to were andpranayamas Yogasanas the eightyfour asanas. gradually developed.It was later when the yogis of 136
the.hatha.yoga cult adoptedthem; they were then includedwith the hathayoga practices. Hatha yoga is a very simplemethod.Its rnain object is the removal.ofthe impuritiesin the body. Neti, dhauti, basti, nauli, kapalbhati and tratakaa these constitutehatha yoga. All these practicesexcept basti I will teachyou at the time of Devi Puia. - ..lf-you continueto practisemudias and bandhas, I will showyou other methodsif I havetime. You haveread many books.Now why this shosfro t)asana(desireto learn through the scriptures)?I will not commentfurther The third dream which you have seen is not the reflectionof your inner_bein6;on the contrary,it is a forecast of the future. But ybu must go above these. Bhagalpur 11..9.61 On the occasionof Devi Puja we shall-meetin Rajgir to formulate a program for the future. you must'5e present.T!er-e,through some lady, I will get you initiated into shakti tantra. I cannot do this mys-ett.I will have to give you the practice,of course.Before this I will come to Chapra for twelve days to make all the necessarypreparationsfor initiation into shaktitantra. But once again, think about this matter. Fbr in the shakti puja rnany rules will have to be observed.If you changeyour mind later,then whateveris done will be fruitles_s. 59, now. I am giving you instructions in advance.In the coming forlnight you should learn the methodsof yoga nidia very ihoroughly.It would be desirablefor you to begin to take fruit fhen. In voqa nidra, unlessthe sadhakakeeps his diet pure, ne rrlitt not acquirethe strengthto go-beyondthd five'koshas.
curtivat etn" p,u.thTt#h?::;,ilgg%,1'1i strengthis the mine of all plans,programs,aspirations "t"? r37
and powers.By entertainingdesireswe limit our personalities.You shouldbe an instrumentof Mahashakti. She is alwaysready to expressherselfafter making yott and live in the world and the medium. Be desireless, even work. Though it is difficultto become desireless, so you take shelterin your pure thoughtsand attain it. To entertaindesiresis a means of entertainingthe mind. Desirestake the edge of{ the efforts-mental and spiritual-of an individual.The field of action of desirei lies in the doershipand ego. Man is prone to entertain desiresfor attachment and aversion,gain or ioss and power and enjoyment.This causesneurosis. You seek truth; keep away from this worldly disease. This horoscopeis of the raja yogi. You will be on the top, commanding,after the age of forly three. Until then, you will have to s,veat,but you will be successful. Readingbooks does not remove the samskarasof past births.Books do not bring liberation. Intellectual iaith does not lead one high. Moral confidence does not lead one high either. Spiritual life alone is able to destroythe miseriesof the individualsoul. Go to the root of things through ajapa. You have alreadyexperiencedthe vision of inner light. Inner light is self-luminous.Light of the self is the indestructible lamp of the jiva.Theologyand philosophyare intellectual acrobatics. Do not wasteenergyin accommodatingyourselfto others.Be a witnessof every incident,whether good or bad;be a witnessand assessthe value of praiseor blame, misery,attachmentor reproaches. happiness, - -shivaratri is nearing.On that day last year your first pierced; and your soul had gone-up as.if granthiwas on a mountiin. Even now you are treading that path. On the next Shivarahithe secondgranthiwill be broken' Thereafter,the period of your tapas ends. Preparations for the futurearenowbeingmade.The futurewill depend on what you do now. Your future will not be made by remaininga principal.That alonecan be calledthe future which is bright. 138
The world is full of selfishness. Wherev€ryou go you will find men of the world exploitingyou in the name of servicefor their benefitalone. Selfishpersons have,underthe guiseof reiigion,made servicea means for exploitation.But the resultis that at the end of their lives,thesepeoplerealizethattheyhaveachievednothing and gained nothing,and in despairbeat their breasts. Cleverpeoplein a self-seeking societypreachingthings in the name of religionbuild their fuiuie, their fbrtunes and their careersand throw us out thereafteras one removesa fly from milk. Will you attain spiritual bliss by remaininga principalall your life? Is this the way your father has earmarkedfor you? Monghyr 20.1.62 Rememberthat in real meditation even a dat's break disturbs the entire old order completely. When the impressionsof every day gather in the chitta, then the sadhakawho is inegular.in meditationfinds it difficult to go beyond-them.Only through regular practiceof meditationis a sadhakaableto go beyondthe mentaland causalsheaths(manomayoand uigyanamayo koshos).An irregularsadhakaeithersleepsin meditationor is lost in his samskaras. A regularsadhakaaftersometime is able to overcomesleepand dreamstates,and e>
railwayplatformbut leavesit withouteffortassoottasthe train arrives,so wisemen perform all actions,but as soon as the inner light is seenthey leavethe taskswithoutany effort. So long as the prarabdha is there the sadhaka He has shoulddo hisdutieswith efficiencyand equipoise. influenced is not inner self by his that only to be careful maintain its mind should them. It is not enoughthat the stageof balancein unhappysituations-thisisthelowest spirituallife.Equilibriumof the mind liesin preventinginfor fluences,not in conqueringthem.It wouldbe desirable with circumstances ihe sadhakato look upon disagreeable If he knowsthe influences detachmentand discernment. prakriti, the sadhakawillknoweverything. arethe resultsof After externalsadhanacomesinternalsadhana.It raisea partition is likethis.By recourseto discrimination, wallbetweentruth and untruth,selfand non-self,lifeand death, gain and loss,attachmentand aversion,slander and praise,honor and contempt.All theseare non-self (anatma\.The atma is somethingdifferent,separate, and far from these.Watch your moods,the changesthe andthen you willseehowthesematerial mindundergoes, things influenceyou. If, in spite of the influences,the remainsunbroken,then recog' streim of consciousness nue thereinthe glory of the self.As long as you do not raisesucha partiiion betweenthe selfand the non-self, till then you-will only know the world and not the self. Dispassionis an aid in such partition.First.of all, realizewithin the futility of your faith in the world and be firmly convincedthat the enjoymentsof the world are perishableand causereactions.The valuesof the world are createdby the mind. The world appears.to be realbecauseof atiachmentsand aversion.Gradually, like me, you will realizethat ali thingsin this world are transitory,though we may regard them as something different.Therels no stabilityin anythingin this world. Karmas createmisery.Birth is full of su{fering.Death is arebothpainful; fullof pain.Attachmentand separation so alsoare prosperityand povertypainful.Attachment to sensualdesiresis the root cattseof ail suffering. 140
While continuingto do action as before,as long as the prarabdha remains, an intelligentman must realizethat there is nothing real except the soul, and steadfastin that knowledgehe should then be steady in his meditation.Such a sadhakawithout effort attains samadhi,just like a tired travellergoing to sleep without effort.One who is not influencedby any event of the world automaticallyattainssamadhi. Raisethe fire of liberationin the heart. You will soonreachthe tenth gate. Therefore,in your daily meditationbring to bear your will, and on everyplane carefullygo on removing the samskarasand realizingthe visionof the self.This is the path of niuritti or repose. You are neither this body nor the mind. The self is above and beyond the senses,intellect and physical consciousness. That is you. Men of the world have their own ways. Who would care for a howling dog? The recognitionby the world! Who cares for the world's acceptanceor recognition? God Himself who is perlect has been the target of criticism by worldly men! Instead of conducting yourself according to the opinions of other people,it is better to live for great actions.How long will you go on adjustingyourselfto these men of the world? And how long will you mark time to their tunes?You should go along with your ovunobjective, and if you are sincere,tell them to be awayfrom you. And if someonesays you are on the wrong track, then challengehim to come forward and prove it. And if anyone says that you should take to some other work, then tell him to send his chequebook wtth his opinion. If anyone asks you to conduct yourself in accordancewith social conventions,tell him to put out the fire in his own housefirst. If somesav that the path of yoga is difficult, ask him how he knows it, and say also,"When did we ask for your opinion?We care not for your opinions".Tell this to thosewho are obstructionists.
T4I
The universeis your family; you have millions and crores who are your childrbn;-the field is open for you. How long this barteringof the fleshi gJoin to recognizeWur soul-forcewith courage and fa"ith and forgetnot yourself.
of the soul-force,consciousnessof form will again come_up.Yo.u-should neitherbe impatientnor sleep. You will have to repeat the practice of reaiizing the form consciousnessuntil sucfr time as the foni does-not appear in flesh and blood. Is this possible? Yes. It happensif the practice of form consCiousness is canied on without a break. Sleep is the weakness of the yogi. More sleepcomes due io physical,mental and emotionaltensionsin the subtlebody. In order to overcome this weakness,you will have to make your inner being free from tensions.But anyhow sleepwill haveto be conquered. You will have to worship fearlessness. The self is free from fear. The soul cannot be injured; none can kill it; fear existsin the sinful. Fear edsts in those who are attached. Where is fear for the avadhuta? Ever5bodyhies to be clever. None is able to see his face. fu the sayinggoes, 'The man dancinq with his beloved adviseshis wife to cover her face',-Here a revolution is necessary.When you were a Theosophist you believedin the Masters.You were, in other yvords,.worshippingyour own self. But you did not kno'.r.rthis tuth. Now you have known that the Masters are the forms of our consciousness.If there is a God apartAom ]rs, let him be, but he is not separate from me. One day you will also know that the consciousnessor self about which I am telling you noq is also the subjectof the mind. But who cai tilk aboui that soulwhich is beyondthe mind? You may, if you like, meditate on Master M. of your Theosophyor on any stone or an imaqinarycenter, but the reality is in you. Neither the Malter comes nor edsts, nor does the stone move. Whatever exists is within you, whatever happens is within you, and comasout from within you. The vision of a photo, or any object, reflectscredit upon.you.So-.9 day I will show this-to you in person. If you really ask me I will tell voir. -of Durinq the one-pointedor concenhatedattitude the chi-ttaa
rheexternarr.dhkfl,lrl,#:t'.T,i":fl3ti,3?i"t;
intemal sadhana.This happeni when tnn suahili realizesthe self always and everg,where. The sadhiki continuesevery moment to have awarenessof the ishta.He undergoesin every sphere shange kinds of divlne experiences.But all this will happen, if you navetntenselonging. , The heap df imskaras that periodicallymanifest themselvesduring meditation can also be removed when the abovementionedsentimentsgather intensity and assumean all-pervasive aspect.FoI, in the stag6 describedhere, the memory of the sadhakar"-uii, intact on each successive plane. In short, the point is that to overcomesamskarai,there shouldbe an'abiding and unbrokenawarenessof the self. Those visionswhich appear and disappearduring meditationare the forms of samskaras.'li these ar6 not removed,then the object of meditationwill not be realized.Just as the sun is covered by the clouds and things are concealed in darkness.iikewise selfconsciousness is covered by samskaras.Therefore,in order to revivethe consciousnessof the self the samskaras have to be removed. An unbroken sheam of total awarenessand strong determinationare needed. Therefore,at the tiqe 9{ meditation,no separateform of consciousness should_prevail.At once you will go inside.Here, with the help of unbrokenawireness,tEe consciousness of the ishta will revive and the wav to the realizationof the power.of the self will be opeied, Thus at one stage you rcalizethe experienceof the form, but come back again there. Now with the help 742
143
stage comes when sleep overpowersthe sadhakaand his progressis arrested.Who will wake him and lead him further? Here a living guru is necessary.It is of no importancewhether the image is real or imaginary. What is important is the guru, who knowsthe ultimate of yoga. The shastrasalso cannot satisfythe necessity for such a guru. For the sadhakais able to penetrate into the subtle with the help of an image.He penetrates the causalby the power of samskaras, but who guide is not take him the causal? If the beyond shall gross plane. to be found, he will have to return to the Listento what I am saying,that you will haveto return daily from the last gate. Recognizemy voice.Will you be able to recognizemy voice when you arrive in the seventhheaven? Even a little meditation benefitsthe sadhaka.So do not give up ajapa and do not go to sleep.Do not have desire and do not be influenced.Rise above the dualities.One who wishesto travel far does not count every milestone.Bring down the supremeconsciousness and make your body divine. Let that supreme assumea form and then talk with it. consciousness in your body and Absorb that supremeconsciousness your actionsuntil it completelyenvelopsyour old personality.Just as fever concealedwithin comesout and possesiesa sick person and that pErsonshowsit in all manihis actions,likewise,this supreme consciousness festsfrom within us and becomesvisibleto us like any other personand guidesus. This is the truth. One who loses his spirituality for the sake of political ambitions or social prestige loseshis soul and ietains the body. What is the importanceof ministership to us, if you and I developfondnessfor vairagya? Who is great? One who is rich or one who spurns One who is Emperor, wealth and materialpossessions? yogi? the lord and master of all kings,or a desireless Desires,vasanas,worries, influences,discomforts - rise upon the deadbodiesof all these and distractions like fierceKali, and establishyour supremacy. 744
You are neither woman nor man, neither mother nor daughter,Kayasthanor Hindu, neither belonging to Uttar Pradeshnor to Bihar. You are the supreme consciousness which is concealedin a cavebeyondthe three planes. Realize yourself this way with the help of the materialsgivento yoir before.
Monshs 2.2.62 So long as true knowledgedoes not come, agitations alwaysexist.There are agitationsin the mindsof men. They increaseif one is made consciousof them. There is one method to removethem and that is to make no attempt to do so, for the mind and intellectwill not be able to give any final decision.The way to arrive at the final conclusionlies in self-knowledge. And the condition for acquisitionof this knowledgeis that the mind and the intellect should be merged into the infinite so that awarenessof the infinite may be expressedin life. Just as darknessis not removed by continuing to light matchsticks,so also complicationsof life are not solved by suggestionsgiven by the intellect. But just as darknessis dispelledat the rising of thei sun, so also when the knowledgeof the self is gained,all the knots are untied. It is said that as the knowledgeof the strpreme is being reallzedthe knots of the heart are untangled, all doubts are resolved and all actions are ended. Therefore, a man of understandingshould realhe the knowledgeof the self or remain a seer instead of trying to solve the complication.And as long as this jiva covered by ignorance does not merge with the infinite,how can ignorancebe removed? In such a state of ignorance,a doubt arose in my mind whether the thing around my foot wasa rope oi a snake. SometimesI took it to be a rope, and at other times, a snake.In this state of doubt, fear and confusionseveralhours passed.Then my friend asked
I45
me to make sure with the help of a lamp. I did so. It was a rope. Even if it were a snake,then too, my examinationwould haveprovedthat also. This is what I want to tell you. In order to remove all the doubtsthat existin this world, first of all worship at the altar of the inner light of the self. The light df the selfis acquiredby meditation. As the extemallight beglnsto fade,the inner light beginsto shine. Go on extinguishingthe light of the sensesby abstraction(pratyahara).By constantjapa weakenthe power of the world consciousness, and by faith go on lightingthe inner light. Removethe love of life. Keep only one love, and that should be the realization of the ishta, first in meditationand then outside. Family life, wealth, actions are the means, not the end. Keep the realization of pure consciousness as the objective in view. The world is a platform. You have eaten, dyunk, slept, given and receivedlove and rendered service; but through all these what is to be attained is the highest knowledge;or in other words, your God should be absorbedin body, mind, sensesand intellect, so that ultimately your li{e may be absorbedin the ishta. Leave all attachmentsexcept this. The rest of the thingsmust go on as a mere matter of routine.Think and live up to thesethings,but your restlessness, longing, intensedevotionand memory must alwaysbe for the ishta. Inertia persistsas long as there is absenceof love. Love for whom? Certainly not of the world. Laziness in vairagyaexists as long as there is no love for the ishtaand longingfor realizinghim. Therefore,along with non-attachmentand vairagya, there shouldbe love for God. The weaknessof sadhakas is here,that they gave up attachmentfor the world and went awayfrom the senseobjeciswithout first acquiring divine love and divine attachment.The result is that along with dispassionand non-attachmerit,inactivity 746
also envelopsthem. So together with vairagya,make yourselfactivefor the realizationof your goal.-Becai:seof the position of a-guru-which I hold, I have evolved a meihod of studying people whereby I assesstheir sincerity and I weigh them on thai balance and come to my conclusions.This is the scienceof the sadhus. Ypu peopleconcealyour origihalnatureby assuming a pose; original nature is not found oui except througiha test. One has to test in order to know the depth of a man'spersonality. No one in this world has come with the heritage of fortune. Neither you, nor I, nor anvone else. Eveiione has to be the architectof his own fortune. How mistakena belief it is to think that other people shall decide about one's future! One who banks'up6n other people for his fylure is a coward and will repent.While there is time, if he takes this waming, he will acquire something. One who lives in this world to please everyone lives like a fool. The world has no iettled poh
747
purchased.bymoney or women, name or attachment, but one who is the masterof all these.He alone wili be my chief disciplewho is beyond birth, d;thgregd, who is fearless, indifferent to social prestige ""d and unaffected by influences.I do not want excuses. Whaleverhappeni, what I say must come ffue. RememberGod throughout the day. Even as a miser, greedy for riches, rememberswealth, and the murderer afraid of the police remembersthem, so too you should_be aware of. God. Every pleasure is His, every breath is His miracle; every day is His glory; you are His manifestation.Thera comes a moment when the soul awakens-then the egsentialunity betweenthe sentientand the insentientis realized. The.stage of sannyasais also great. Its greahress is etemal. This is the path of abandonment,not for acquisition and e>
up silently with injustice and slander. 'He does not raise a powerful protest for the protection of justice. It is therefore,perhaps, that this stage is consideredso difficult. You do not .realize the greatnessof this status, nor do the people rcalize it. This ochre robe is the symbol of luminosity. Loose hair indicatesa stage of lile ftee from bondage.Why should not one who has kicked maya and moha shine like the pole star? Rememberthat the status of the sadhu is an immortal one. It is etemal and full of bliss.Glory to him who has attainedit! But the sensuoussocietywill forever slanderit. You cannot stop that. 'l Say verbally,mentallyand spontaneously, am the blissfulpower of. life, not the slave of flesh or stones, not the servantof desires,nor the cringingsubordinate of authority,I spum govemorshipand wealthand power. I am the sovereignof my soul.' Remove inferiority complexes and take care of sannyasaand self-reverenceby being desireless.lhe etemal selfhood is obtained neither by actions nor by progeny,nor by wealth, nor by greed,but by abandonment of desiresalone. When have those who live on the weaknessof others become great?When have they who maintainthemselves.onthe ability,wealth or weaknessof othersbecomegreat? You have, by acceptingthe statusof a sadhu,also acquired the status of shakti. You have given up the ego and acquiredeverything.You left materialproperg (preya\ and acquiredspiritualabundance(shreyo).You gave up attachment and obtained dispassion.As you have given up the longing for respectand honor, they are calling on you. If you have love for life, then life itselfwill come to you. By total abandonmentof desires their complete fulfillment comes about. Tyaga alone is the path for spiritual bliss and perfection.Perfection does not mean unfulfilled contentment,but complete contentmentin a complete life. Supreme happiness residesin that which is eternal.Where is the happiness
149
in small,transientthings?Desiresare insignificant, their fulfillmentof no moment, their influenceof no consequence.Wherethen is the blissin desires? Yoil are full of ,brilliance and knowledge.Selfseekingpersonsare thinking as to how you could be exploited;howcouldadvantagebe takenof your power? Who can cheat a tyagi? That is why selfishpersons are afraid of tyagis.For they know that the tyagi is alert and knowstheir selfishaims.Under the guise of ideals the world is asking for your wealth, strength, body and power. In the final analysisit will kick you out. A tyagi knowsthis secret. You will have to practisethe sadhanato become urdhwareta.The samskaraswill haveto be baked and burned.You will have to be severewith yourselfand awaken the inner power. Your soul will shine like the sun. One who conquersthe bindu conquersdeath.By this all karmasare destroyed.His urordscome true; his thoughtsare true; his visionis true. The body does not become fragrant without continence;the gods do not appear in vision without continence.One who retains the bindu until the uttarayanarulesover the spirits;one who does so for a year, over the gods; one who does this for twelveyearsbecomesas sacredas Ishwara. Am I Eving you strength-givingideas? Unen' lightenedpersonswill be frightenedon hearingthis, but the enlightenedones will be encouragedand inspired. You also. Collect your inner powers and wait for the commands.I wishto seeyou like a burningflame.Then will you close your fists; your face will be tense; your head hot, your breath rapid; your gazefixed,your hmbs motionless,your teeth clenched,and at that moment you will acceptthe vow of Bhishma.Many dayswillpass like this and one day you will achievethis inaccessible state. Take food treatingit asprasad;considersleepto be samadhi;life to be sadhana;karmasas actiondedicated to Brahman.Treat the world as full of poison at the top but as Brahmanat the source.Look upon worries
150
and afflictionsaspassingrain clouds.Look upon slander as an aid to perfection,praiseas delusion,gain as unsubstantialand lossas the decreeof providence.Then will you be ableto live in this fire whereinliesthe bliss of Brahman. Awakenfrom the sleepo{ life.The morningis about to break,and the night to pass.Cold is about to disappearand springis due to set in. You are the architect of your fortune.You are.the mistressof your mind. Raiseyourselfabovethe body, mind, intellectto where Shankara,Ramakrishnaand othersreached. Be full within and remove the indwellingvasanas, ancientvasanas. Be fearlessand removepainand sorrow by dwellingwithin. Push out the animal and the undivine instinctsin you. Stand upon the dead body of Time (Kalapurushi).nota out ihe skdll and drinli up all desires! Monghyr 3.2.62 When the concentrationbecomesdeep and the asana steady;whenthe body remainsstraightand the sadhaka steadfast;when his determinationis unswerving, then in the state of sleepmentionedabovethe ishta appears for some time. Thereafterspiritual experiencescome up, or the rupachaitanyaor form consciousnessis experienced.But only if ishta consciousness comesup spontaneously. And then again,if the asanaremainssteady,the body straight and the sadhakaspontaneouslysteadfast and his determinationuns,verviqg,this activityof migrating to and from the plane of consciousness continues until the form consciousness becomessteady and the senseconsciousness is subduedand controlled. This is meditation Dhyana,'therefore, is a stateof thoughtsuspension (as in sleep),in which the form consciousness assumes a form. It manifestslike a dream, as it were. In brief, clhyanais the manifestationof the ishta in form after
151
concenhationdevoid of thought processes. Successful practice of meditation transforms itself into savikalpa samadhi.In this state two facts are experiencbd;one is the total suspensionof sense consciousness, and the other is the manifestationof the pure and distinctform of the ishta. This form is superior to the form manifested in dhyana. In savikalpasamadhi the consciousness of form is so real that the sadhaka is able to establishcontact with the ishta as he does with any living person. Therefore, make this firm determinationthat you shallnot leavethe asananor the practice,even though during meditation external consciousnessoften comes up. Therefore,againmake a firm determinationthat you shall during meditation,suppressthe'inner experiences by the practicesof form consciousness. And this may also be firmly decided,that as soon as you go into the sleep state during meditation you will again bring up form consciousness. Briefly:1. Make such a determination as sitting in a steady posture. 2. Practisepratyaharasadhana. 3. Brtng up form consciousness. 4. Suppressthe samskarasby naturalpowerof the self. 5. Hold fast to the power of the self. and go on awaken6. Hold fast to form consciousness ing it. 7. Sleepwill overcomeyou. 8. Keep up steadiness,soul-forceand ishtachetana. 9. Sleepwillbreak. will rise. tO. Samit<aras by automaticinner force. 11- Raiseform consciousness 12. There will be constant appearanceand disappearance of the samskarasand causalbodies. and form 13. Revivedeterminationand consciousness, consciousness. will be steady. 14. Finally,{orm consciousness
t52
15. Samskaras and causalbodies. 16. Anyhow raiseform. 17. Finally,savikalpasampragyatawill persist.
whenloveforGodis overflowin-#""?fulTn:'?fri
of prayers.and seizethis golden opportunity.When thb devotionalimpulsesoverflbwbeyond limits,-atthat time p1?yelbecomesimmenselypowerful.When the heart is full of strong devotion, shut your room and sit dotrm for meditation.Bandhas-are.helpful in the awakening of the kundalini,alsoshaktichalini. . When the practice of pranayama is over make a rule to practisechaturthapranayama According to me, brahmacharya or continence -desires, means and implies a mind kee of free from the appetitggfgr animal pleasures.In other words, the breaking off of 'the old habits saturated with vasanas is contineince.In the beginning, its practice is done with care and deliberation.Bui aftei a long time, it becomesa habit with the sadhaka. Only those aspirants should practise continen'ce who have faith that through this practice the granthis are broken and the kundalini awakened.OnlV those should practise who have faith that through 5.d;: charyathey will acquiresupreme peaceand-quiet. Those who are inclined to a life of vasanasand yet wish to practiseit, will find it too painful to practise brahmacharya.Those who perform ali actionst6 satisfu a life full of vasanasfail miserablv. Either a mad man is abl5 to remain devoid of vasanasbecausehe has no understanding,or a man of highestrealization,who sees no substanceor neqrness in the vasana. But one who knowinglyor unknowinglyseeksa life of desireis never able to practisethis mahlvnata. . 99, while continenCeis being practised,desires should not be suppressedbut all these consciousand
153
unconsciousdesires should be sublimatedthrouoh viveka until such time as it does not exhaust itsZff totally.For the sadhakais confidentthat bv the practice of continence,his joy will increase;thai his'life will become meaningfuland successful,for the sadhaka practises brahmacharya with the highest qoal in view. His emotions,therefore, cannotle saiJ to be suppressed.The sadhakadoes not practise brahma-' charya because.he is disgustedwith the body, but becausea life of continencegiveshim more pldasure. .. In order to perfectthe practiceof brahmacharya, well-trained andregulatedinnerpoweris necessarv. The mind hasto beextremelycarefulaboutthe divinetreasure for which the sadhaka is trying to qualifu himself. Therefore, only that sadhakais-qualitba to practise brahmacharyawho willinglydesiresto do so'and is thoroughly.aware.of his goal.If he is awareof this then ne can go torward practisesbrahma. If a sadhaka,in full awareness, charyafor one year, in action,thought and speech,he is ableto knowthe workingof the mindsof other people and he acquiresthe gem'ofrecollectedness.. If a sadhakain full awarenesspractisesbrahmacharya in action,thought and speechfor a full twelve yea.rghe will be able to showerblessingsupon others, and himselfrest in the lap of God. The sadhakawho, on any plane of consciousness, doesnot think of,remember,touch,desire,praise,imitate or dream of a woman,if he be a male,and of a man, if she be a woman, is alone said to be practising brahmacharya. Before such a sadhakathe world appearssacred and as a form of Brahman.All personsappearto such a sadhakaas forms of God. Such a sadhakalooks upon a womanas a daughterand a man as a son. The successof brahmacharyadependsupon the steadiness of thought currents,which dependin their turn upon the inner power which againis foundedon experience. 1il
If a sadhakais a male then he shouldnot slander a female,and if she be a female,a male.On the contrary, one should accept a life of true r€nunciation and constantmeditation.Then only will brahmacharya sadhanasucceed. But it is also necessary,side by side, that the sadhakashould continueto savehimselffrom all such circumstances and situationswhere,in spiteof absence of any suchdesire,there is dangerof falling. There is one other way. Brahmacharyamay be acquiredin the form of uidya (knowledge).It is vidya which givespower. Then brahmacharyabecomesthe means,not the end.Brahmacharyashouldbe observed as the practice of dwelling in Brahrnan or with the objectiveof attainingsamadhi.One shoulddevelopsuch a faith.Thus,wheneverthe vasanastry to dragthe mind away,at that time, the desirefor samadhi;ill protect him. This is the bestplan. Those who do not practiseirnbrokensadhanaare overcomeby desiresif they remain in solitude.Therefore, the first rule is that ohe should not remain alone with the mind. The sadhakas, if they are a maleand female,should not hold conversations betweeneach other in solitude for thisonly fansthe sinkingflame.Therefore,the second rule is that the mind shouldnot be excitedby fruitless talksin solitude. The desirefor form realization,knowinglyor unknowinglyexcitesthe mind.The mind alsogets excited by thinking about brahmacharya,or referring to it or rememberingit; alsoby seeingfilms or readingnovels; by meat-eatingand givingand receivingpraise.It also happensby lookingupon oneselfas a great and intelligent person.If, by faith, one is able to remove these defectshe will be ableto control the mind also. Women lack the power of independentthinking and have.insubstantial interests;men are selfish,theatrical,narrow,exploitingby nature and hypocritical.One shouldunderstandthis and finishwith them.
i55
The king or the commander,the learnedman or the teacher,none of them is free from vasanas. There is only one such individualalone who is reallv qreat, pure, selfless,noble and sacrificing.This is the-saini immersedin the joy of the self.He is the only individual who has acquired supreme bliss resulting from selfrealization,and who does not care for this world of delusion.Only sucha saintis trustworthy.For suchsouls there are no final rules. The toxic fluidsgeneratedin the body influencethe sex nervesand causesuch chemicalreactionsthat are responsiblefor one's fall. Therefore,the body must be kept pure by asanas,pranayarna,bathingand moderate and pure food. Practiceof yoga for long years makesthe sadhaka urdhwareta.This practice is only taught through the guru-shishya tradition. This vow should be accepted not dut of helplessness,weakness,disgustor mental impurities,but with a view to attaining the greatestideal, self-realization. Only that sadhaka is able to lead a steady,pure life who keepsbefore him this great ideal,who has no time to think or to rest, and who has i-roattraction either for malesor females In the end, only that yogi alone who is immersed in meditation,who has perfected ajapa,who is settled in samadhiand who is in tune with the sell is able to observethis wata fully. Therefore,at the altar of the self,which is God, stand up and pray that you may forever remember your goal and that He may give you the strengthto remainabsorbedin supremeconsciousness. In the samemanner,stand before your guru who is your self and listento his benevolentcommandsfor the welfare of mankind, and initiate yourselfinto the order of brahmacharyawith folded handsand bowed headand with great eagerness. Thereafter,celebratethe unforgettableShivaratri by remainingfully absorbedin supremecbnsciousness. 156
The next three years are fateful for your life. During {his period you will have to practise tapasya. At the end of the first year, your work will begin; you will have extensive contacts and also meet with oppositionof which you will come to know later. The first part of the next year will be full of work, success, oppositionand strength.Then you will have to travel in this country and abroadalso.Leavemooladharaand proceedto sahasrara. You are the power of life. Monghyr 5.2.62 give I in equal measuremy devotionto all who come to me with such devotion. God is also the devotee of his bhaktas. Lord Shankara in the form of Udana servedin the house of Vidyapati. One who realizesthis truth realizesGod. The way of God is such. God protects like a servant he who worshipsHim. The Lord.of the universe and infinite plenitude.hasno pride. He does not even see how scandalouswas the past life of his devotee. He looks not at his conduct or anything, not at his qualifications,nor his status, nor pro-speri[j, nor learning.All that He seesis the devotion.That alsoto such an extent that He becomes the slave of slavesand applieshimselfsilentlyto their service. As soon as a person begins worshipping God, from that moment his connection with his past, caste, family and conduct of life is broken. God only looks upon him as His devotee. When such a devoteesurrendershimselfto God, then all his miseries,€go and past life are completely transformed.The fallenwoman,the deceitfulmerchant, and the debasedshudra-all these immersedin devotion make God their own. Let anyone be whatever he is according to the bible of social conduct, but in lhe eyesof God his devotionalone counts. In a similarmanner the guru also seesto the devotion of his disciple.Then he becomesthe disciple
157
of his disciple.As soon as the disciplesunendershimself to the guru, the guru becomesthe servantof the disciple.The disciplewho knows this truth will realize the divinityof the.guru. Here is the answerto your enquiryaboutthe soul. Within us there eists such,an elementthat separates itself from the body and looks like an independent entity.T\i-ce in a closedroom during the awakening of the self I had such an experien&, as if I werE talking to another individual.But how can this incident be explained?It is difficult to explain this on paper. But I tell you the truth. You can also talk to your selfand makethat self do somework too. This incident is not a delusion,becausethrough that self such tasks are accomplishedwhich no oie couldeverdo. The power of the mind is limited;becauseof misuse it becomesweak.A sadhakais not able to succeed in meditalion,in spite of effort, becausehe spends his mental energyin a large measure,in thinkingconfusing thoughts.This energy could well be used for makingmeditationsuccessful. But how can this misusebe stopped?The method is simple and that is to perfect ijapa through the practiceof mentaljapa. This controlsgrossand subtle thoughtprocesses. But to pertectajapa is not a joke. As long as the sentimentand the devotionare not deep and intense, how could ajapa be perfected?Therefore,with a full heart,practisementaljapa repeatedlyand knock at the doorsof inner consciousness. It is comparativelyeasy to bear criticism,but it is difficult to be as careful about praise.We put up bravelywith slanderbecausewe do not like it. In other words,we do not welcomeit. Slanderis such an undesirablee>cpression of inner attitudethat no one desires it. When we are being criticizedeither we skongly re{ute it or bear it quietly.The moral is that whatever our reactions,it is clearwe do not like criticism. 158
Whether we react to criticism or put up with it, it is clearwe intemallylike praiseor flattery. According to me, to digest praise is very difficult. We are its devotees.By intensesadhanawe can endure the impactof criticism,but praisecannotbe counteracted. If, .however,the sadhaka begins to heat praise as worth avoiding,then the dose of slanderbeiomes like nectar for him. Slanderappearsto us like poison becausewe long for praise ahi flattery,but how can one cultivate the attitude of heating praise as worth avoiding?I know two methods: flways bearthis fact in mind, that he who praises you has some ultimatepurposeto servewhich hb does not-reveal;othe.rwisehe would not praiseyou so much, and such a selfishperson easilyinfluencesand cheats. Always remember that slander and criticism after some time bring the harvest of good results. Thev not only give mental peace but also give material prosperity. I tell you this great truth, that you should reverse the old yardstickof slander and praise and overcome the undesirableinfluencesof praiseand welcomeslander. It is necessaryto understandman's ways,to know the manner of flatterers and slanderersind believe that the flatterer is the hidden devil for spiritual life and a source of danger,whereasthe critic is the common sort poving on this earth, and one who applies the axe to his own feet. . I again-tell you this great truth, that you reverse the yardstick of the human weaknessesof- both these kinds and alwaSrsbelieve that your flatterer increases your vanip, and your critic your defeatist attitude. In the final analysis, both are alike. And I am giving you the key for opening the final gate,and that is that both these human-weaknesses are uselessand delusive.Know this and conduct yourself in thisway and move in the higheraltitudes. fuk your admirers to pay tax Give rewards to tlrose who criticizeyou for their pains. In fact those
159
who praiseyou are your debtorsand you are a debtor to thosewho criticizeyou. Therefore,you should not accommodateyourself to the opinions of your neighbors,nor will you cheat yourselfnor lose faith in yourself or in your allotted task. Nor will you care for the talks of people, nor listen to their unthinking and imaginary codes, nor barteryour peace. Neitherwill you regardyourselfas mean or weak, nor treat your friends as great and renowned, nor will you flatter,praise,or hate them. Saintsare seers.They know the requirementsof futuregenerationsand leavebehind a code of conduct. Not only this, but they also leave behind shangedisciplesand volumesof instructionswhich are used by futuregenerations when necessary. Bhagalpur 24.2.62 Prarabdha can be reconstructed.Prarabdha is being formed, not that it has alreadybeen made. The indi' vidual who is full of the power of the self and who is urdhwaretais ableto changehis prarabdha. Sitamarhi 27.3.62 Man wasteshis time in futile thoughts.He expends all his energiesin attachmentand desire.He hesitates in worshippingGod. That is the reason why his whole life is one of woeful and plaintivewailing. Even though he has all the qualities,for want of proper aim of life he wanders in the darknessand a blameshis pmrabdhaor God. Evenif he has a proper aim in life, in the absence of a firm determinati6nhis efforts have no power. In the path of purushorthaor firm endeavor,stormscome and- he gets confused.Purusharthaprogressesby a harmoniousblendingof endurance,patience,calmness and absenceof anger. 160
Circumstancesof domestic life also act as obstructionsin life, but not in all cases.What phase of life is devoidof such conditionsof helplessnesi? Somewhere there is want of money, somewherethere is illhealth,somewherethere is incompetence,somewhere non-coope.atign. of colleagues,and somewherefamily difficulties.All these perpetuallyedst. Sikandar and Napoleondid not botheraboutthem. Our life is wastedin the kitchenor at the dressingtable.Our treasureis alre2dysunk in sleepand luxur!. Even so, when I invite you to break the 6ondage,you peopleconsiderme mad and you forgetme.
Liberarion in lifecomes through '?ffi*flt?:fi,f1
purushais liberatedfrom the bondageof prakriti,then the stage of liberationor jivanmukta is reached.Or when the seekerafter spiritual yoga overcomesthe in-attains fluencesof the inner being and the staqe of sthitapragyo(man of steadywisdom),then he ittains the stageof jivanmukta.A sadhakaattainsthe stateof jivanmukta by purifuing his thoughts and attitudes, makingthe mind subtleand one-pointed,and maintaining a detached attitude towards the sensesand their objectsand desires. Unconquerable awarenessis the be-alland end-all of the sadhaka.It is never tired, never losespatience, never loses courage. never gets confused,bui forever remainsawake. Sitamarhi 2.4.62 The pdth of seltelevationis a little crooked in the beginning.Even a sadhakawith a strong heart becomes nervousand confused.Rememberthis. Wheneverthe mind is confused,the graceof God comes to the. help of the seeker. By analyzingthe confusionin the heart, it disappears,and we-befin to understandourselvesbetter.
161
The mind has three faults; these are impurities (mala),covering {auaranqland distraction(uikshepa). Desire,aversion,greed, attachment,pride and malice are the impuritiesof the mind (mali). These can be overcomeby ceaseless activity.Distractioncan be overcome by trataka, pranayama and inner silence,and avaranaby knowledgeof one'sreal nature. The chitta remainsactivein two states.Either it is activein the contemplationof objectsof senseenjoyment, or otherwisein the contemplationof the 3eif. These are known as the. uishayakaro'(or the external identifyingwith the senses)and the brahmakara(identifyingwith the supreme)wittis. That is why one should contemplateon the selfwithout a break. Man performs actions which are full of faults or defects,Side by side his chitta also remainsafflicted. This becomesa curse in his life. Indifferenceto the faults of life and unceasingefforts in the sadhanafor self-elevation-theseare beneficialfor the sadhaka. The sadhakawill have to go aloneto the path of self-elevation.As long as the sadhakadoes noi know the importanceof this path, he has to roam about in his vasanas. What a misuseof this incomparablelife of man! Life after life has been wasted.Hilf of this life is also gone. The fetters of the physical organism have hundredsof times brought about the fall of mankind. He continuouslygoes on swearingthat he will never be bound by the fettersof maya.But as soonas he comes into this world, he forgets his goal. The third diksha patra is attached,study it. Awake, arise,and go forward to your goal. Diksha Patra III Introductionof Kula Kundalini;method of meditating on the kundalini;the brahmagranthi;the vishnugranthi; the rudragranthi; one tliousand offeringsin the sacrifice;awakeningof the kundalini;the eighteen
t62
sciences .(vidya);worshipthrough the centers;special rules; achievementthrough total vairagyaand'complete brahmakarawitti. May the uninitiatedand the imperfectlyinitiatedreceive inspirationand the initiated,knowledge. The abodeof Shiva is sahasrara.Shakti residesln the triangle in mooladhara,which is describedin the scripturesas the kulakundala or the matruyoni.Sheis asleepthere.Kula meansshakti(power)and kunda meansand impliesthe source(yoni).Kundalini,who is more subtlethan the atom, lies in repose in the causalbody of the jiva, encoiledin three and a half circles. Sahasrarais the abodeof Shiva.There Shivaand Shakti fully unite. Here also flowsthe oceanof nectar. Just aboveis bindu visarga.Herein the jiva first satisfies all his desiresthen becomes aptakamoor richly content within, and finally becomesdesireless.Herc'paramashivais establishedin the form of light. He manifests himselfon the three_planeswhen the-veilof ignorance is removed. Here the vasanasacquired in iountless births remain stored up. Here also is the Kalpotaru (rvishfulfilling.tree)whichgivesone'sdesiredfruiti; here alsois the pitha whereShaktiis unitedwith Shiva. Kula Kundalini--Shakti, transgressing body consciousness in mooladhara,grossfoim conscioushess in swadhisthana, grosssmell in manipura,grosstouch in anahata, gross sound in vishuddhi,an-d the mental tendenciesof the inner equipmentsin ajna, ultimately mergeswith Paramashiva in sahasrara. When Kula Kundalini,hissingangrily like a snake, rousesherselfin mooladhara,the senseconsciousness, agitations in the chitta and ego consciousness disappea.r.At that time the powers of yoga follow the sadhakaas persistentlyas naked witc6eJrun after an old man. The guru alertsthe disciple,for the siddhis are allurements of a basekind. She is calledthe Tripurasundarifor she remains pervadingthe gross,subtleand the causalplanes.
r63
fu she touchesthe anahatachakra,the lotus of the heartblooms. You should learn from the guru the panchdashakshari(fifteenletteredmantra)- ka, a, ee,la, hrim, he, sa, ka, a, ee,la, hrim, sa, ka, la, accordingto the hrim mantra-and meditateupon it. Then you will acquire the powers of Vashini, Kameshwari,Modini, Vmla, Aruna, Jayini, Sarveshiand Kalini mentioned in the SarvaRakshakara(all-protecting)Chakra or fuhtra. Kula Kundaliniis the powerof Hara whichremoves the attachment to life or sense of being. The yogi removes it through that power. The Tripurasundari symbolizesthree bindus,a triangle,three parallellines, three lettered manhas, three forms, three yonis and three chief powers. These three bindus are red, white and colorless and they represent jiva nirodha, jiva bhava and jiva satta- cessationof awareness,wisdom consciousness, cessationof individuality.The first, i red bindu is the of the second,''white, symbolof the ego constiousness; and the third is of the nirguna the subtle consciousness (formless),and that is why it is colorless. Meditateon Kula Kundaliniin mooladharain the the following way. Think that the three bindus are 'ha' radiant featuresand pair of breasts,and the letter constitutesthe lower portionsof the body.Then reflect on the manrnathkolo(kamakala).This will give you the power of subjectionby athaction(uoshituo).The guru here wams the disciple that all these powers are transient; only the grace of Tripurasundari is truly imperishable. Meditateon Kula Kundalini in anahatachakra,that she is raining the sheams of nectar. This destrop all aspects of sin. Come along with the guru, leavingthis world and passingthrough the regionsof Varuna,Agni, Vayu and Akasha,and settlein the pure chidakasha. is overThe senseof beingor the egoconsciousness (devotion). and bhouono hatha, mantra come by
1&
If you go alongwith the guru, then leavethe three planes,sevenregionsand fourteenworlds.On the way, overcomeBrahma, Indra, Yama, Kubera and all the others,and go beyondthe limitsof their regions. Kula Kundalini,whose source is the yoni, whose path is sushumnaand who uniteswith Parbmashivain the brahmarandhrahas to be pacifiedfirst. Therefore, through incessantjapa by day and night, through unswervingmeditation,realizationof the sense of oneness (adwoita), partaking of fruits as offerings, total surrender,total silenceand firm continencb,raise it. In order to awaken Kula Kundalini repeat the Dur gashaptshatiand Soundarya Lahari. In order to let Kula Kundalinirisewithout obstruction, one should, through the practice of asanas, pranayamas, bandhasand mudrasovercomethe three granthis-brahmagranthi, vishnugranthi and rudragranthi. ald the three gunas.For this supremepower, this Mahashakti,in fierce anger stands in the gafu of an avadhutaon the dead bodiesof thesethree. In this state only a truq guru can help the disciple.The guru who has no experienceof vamkeshawara,jnanamava and tantrarajashould not take the risk of instructinga sadhakain kundaliniyoga. Therefore, first of all, the guru should prepar€ a . kunda for a sacrificeand offer oblationswith purd ghee. Or, the discipleshouldmake one hundredolleringson the srayambhulingain the Kula Kundalini. The guru should then rub the upper and the lower orani (kind of wood) and light a fire.in the kunda with the help-of the.disciple.And when the fire is lighted, pieces of samidh wood should be thrown into it and meditatingon the manmathakalaand the chintanakala every_duy, u hundredofferingsshouldbe given. Now, when the ahutis or offeringsto the fire are . being made, the discipleshould be rnadeto recite the threebijas-ka, a, ee,af Smara,Yoni and Laxmi-with the Panchadashakshari, and the guru shouldalso recite them and carefullymake the offerings.
165
The guru'offersthe ahutisand the disciplemakes the kunda; again the guru lightsthe fire with the help of arani pieces.Now the guru should raise in the fire of the kunda the manmathakala, and practisesanyama on the ishta and also recite:aum, ha, sa, ka, la, hrim, ha, sa,ka, ha, la, hrim, sakala,hrim. Later,I will personallyshowyou the method of the poornahutior the completionof this as done by an able guru and the discipleafter repeatingthis mantra a thousandtimes.But the ladle full of fragrantghee in the handsof the sacrificerprobablywill not remainsteady until it is repeateda thousandtimes.Of the two, one will certainlylose his steadinessand equilibrium,and if this happensthe sequenceof japa will be prematurely broken. Therefore,when the fire is burning and both of them are eagerfor offering, then you should practise kumbhakaand with a will, fill the sacrificialvesselwith the prana,and againwith quiet detenhinationraisethe ishtain the flamesof the fire. So long as the guru does not givethe poomahuti,you shouldcontinuethis practice with determinationuntil the last. Thereafter,guru and disciple should meditate on the ishtain s-r,vadhisthana and remaincalm. If you are an efficient,experienced, strongand selfyou controlleddisciple can finish off this sacrificealone. The guru cannotgivethe practiceof this tantraby himself alone. This secret tantra should be practised only by a strong minded and self-controlledguru and disciple; otherwisethe offeringswill be fruitless. Only yogis can fully practisethis tantra; otherwise thereis sure to be a break.Therefore,you shouldmake yourselfsinless,fearlessand pure. One who does not practisecontinencecan never achievesuccessin this sadhana. The awakeningof Shakti,piercingthe chakrasand the union of Shiva and Shaliti- these three can be broughtaboutby hatha,mantraand devotion.
r66
Guru and discipleshould continue the incessant practiceof shambhavimudra,agocharimudraand bhoochari mudra,or elsetheyshouldtake sorneherbs. Kundaliniis etemal.Of her many powersDakini, Rakini,Lakini,Kakini,Shakini and Hakini are the presidingdeitiesand controllersof the six centers. You shouldworshipthe manifestedpowersin the trianglein mooladharachakra,titz.Bmhma and Savitri. This is the KamakhyaPitha of Matrushakti.This is the principleof the Kaulas.It is so called,alongwith swadhisthana, the tamas chakra. Therefore, after having masteredthe sanyama,you should not restcontentwith one hundredofferingsbut, on the contrary,go on giving offerings on the fire until the power leaving its pitha does not beginto rise. In the swadhisthana, worship Rudra and Rudrani; also riibditateon.your ishta until the ishta reachesthe region -"--th"n'Vou-meditate of Varuna. on the Varunalokaand Mshnu and Narayani in manipura. Be careful here. For the ancientvasanasunder the cover of kama (desire)come and manifesthere.The guru will protect you here. Here with the help of hatha, mantra and devotion raisethe ishtaand establishhim firmly in the region of Vayu. The anahatais the Vayuloka.Here is the lotus of the heart from where the etemal sound of hom and soho emanatesalways.In the fully opened lotus you shouldmeditateon the ishtaand iamiliarveyourselfwith the eighteensciences(vidya). The anahata chakra is called the Purangiri Pitha. Ishwaraand Shakti are the presidingdeitieshere. Even though the sound power arisesfrom this yoni, here it becomesparanada.If you are able to hear the sound of ham and soho in this center vou are fortunate.In manipurathe form of the nada is iashyanti. Then you worship in the vishuddhi chakra Shiva and Shakti in the conjoinedform of fudhanarishwara. This is akasha.lt is calledthe JalandharaPitha.Bv the
767
qa. **P'
'ai .
practiceof shambhavi mudrathe vaikharisoundof ham produced here.Repeatit. is and soho Thereafter,worship in ajna chakrawhere there is the itarakhyalinga.The ajnachakrais the point of union of the mind and pranas.Six mental tendenciesin the form of sound,touch, form, taste,smelland dream are dormantbehind it. lying - -Thereafter is the supremelight, and the region of ajna chakrayou will reachthere. the Shiva;after Special rules In this, brahmacharyais the first and principal reouirement. ' Moderatespeechor silenceis also most essential. Purity of food, thought and action are also most necessary. that during this stageof practiceyou It is-desirable adopt certainrules as instructed. It is also desirablethat for some time you retire from worldlvduties. I considerthis yoga easilyattainableby the practice of akhandhakarawitti and total renunciation. But I shall not initiateyou in this yoga until you have masteredshakti tantra. You will be initiatedin shaktitantra only after you have masteredyoga nidra as well. This is accordingto the shastra.The remainingwill be accordingto tradition. You may tell a competent seekeraboutthissubjectbut do not giveanyoneinitiation. Be you like a good ioil and givea hundred-foldharvest from the seedsI have sown.
Hari Om Tat Sat
168
Glossary
Adhyatma:the principleof self,which makesone consciousof the. self, quite apart from any definition or conceptof self. Adwaita:the non-dual;the conceptof oneness. Adyakali:the primordialgoddessAgni:fire. Agochari mudra: a yogic practice of concentratinqon the nosetip,usuallycombinedwith kumbhaka. Aham:l. Ahuti: offeringsto fire. Ajapajapa:automaticjapa;awareness of the mantrathat i:..madenaturallywith the ingoingand outgoingbreath. I his mantra, soham,is recitedby all persons21,600 timesdaily. Ajna:psychiccommandcenter;the sixth chakra manifestingin the regionof the midbrain. Akosho;sky-matter;ether, the first of the materialelements or conditionsof matter; the spacebetweenthe astraland the physicalworlds. Akhandakarauritti:constantstate of thought wavesin the mind. Amrita: the nectar of immortality;another name for soma. Anahata:thefourth chakra,relatedto the physicalregion of the heart.
169
Ananda Lahari: Waues o/ Bliss; name of a tantric text by Adi ShankaracharYa. Anatma: non-self. Antahkarano: the internal instrument or organ. It refers to the entire mind with all its functions. Antaranga: internal sadhana. Antaratman: inner self. A nt'ardrishfi: inner vision. Antar mouna: a yogic practice of awarenessof inner silenceand inner'noise'. Antar trataka: inner trataka; gazing within with eyes closed. it tt tary ami: inner controller. Anuloma uiloma:the yogic practice of awarenessof the breath movement altematively through each nostril, with concentration on the nosetip and trikuti. Anushthano; a fixed course of sadhana, usually practised from early moming to late night. Apana: Jne of the five vital subforces, operating in the pelvic region, having a downward movement. Aparadia stotra: i tantric prayer to the goddess Kali, to forgive faults and {ailures. Aparlgraho: abstention from greed; the fifth of the moral abstinences. Aparoksha anubhuti: state of intuitive experience; also an ancient treatiseon this subject by Shankaracharya' Aptakoma: fullness. Arani: keeping wood over wood for yajna.. Ardhanoriihiara: Shiva and Shakti united in one form' Ardha padmasano:half-lotus Pose' Asampragyofa:the superior kind of samadhi, in which the indiviZual awareness,either external or intemal, is suspended. Asana: seat; posture. Ashu.rini:horse; a mudra where the sphincter muscles of the anus are repeatedlycontracted.' Atman: the self,beyond body and mind. Auadhuta: onu *[to is wiihout any state of mortal consciousness. 170
Auarana:a veil or covering(which hides or excludes part of the reality). Auatara:an incarnationof God. Auidya:ignorance,the root of the five kleshas. Badrinath:a holy placein the Himalayas. Bahiranga trataka: outer trataka, wifh the eyes open. Bahtrmukho:external:extrovert. Baikharijapa: audible repetition of a mantra; the preliminaryform of japa. Bandhg:a psycho-muscular energy lock which, when held, redirectsthe flow of psychic energyin the bodv. -cleaning Basti (or uasti):a method of tt'e intestinnrbv drawing-waterup through the anus with the practic6 of nauli kriya. F_hodrapada:the month August-septemberin the Hindu calendar. Bhakti:worship,spiritualdevotion;devotionalserviceto the supreme. Bhakti yoga:the yoga of devotion. Bhang: an. intoxicatingdrug, prepared by crushinga one year old cannabisplant. Bhasma:sacredash. Bhastrika:a pranayamapracticein which the breath is inhaledand exhaledveryrapidly. Bhauana:feelingof devotion. Bheda: to pierce;particularlyrelating to the piercing of a chakra. Bhoga:enjoyment Bhoochari:a shength-givingmudra of gazingat a point in space. Bhramari: a pranayamapractice in which the breath producesa hummingsoundlike that of a bee. Bhrikuti:eyebrowcenter. Bija:a seed;a basictype of mantrawhich has its origin ilr a tranceconsciousness. Bindu: a detachedparticle,drop or point; the chakra rnanifesting in the upperposteriorof the head.
t71
Brahma:the divinespirit,creatoror God. Brahmachokro: ahothername for moqjadhara. Brahmacharya:conduct suitable for God-realization; controlof seiual impulsesfor spiritualusage. Brahmadworc the lower door or brahma nadi where kundalinienterssushumna. Brahmakaro:identifyingwith the supreme. Brahmamuhurta:the auspicioustime of Brahma,most suitablefor meditation;the three hours that precede dawn when the atmosphereis most sattvic. Brahmarondhra:a concealedaperturein the top of the head where the kundalini leavesthe body at the time of mahasamadhi. Brahmarguha:the hidden residence of Brahman: anothernamefor ajna chakra. Buddhi: the higher intelligence,concernedwith real wisdom; the faculty for valuing things for the advancement of life. Buddhiyogg:a stateof higherintelligence by which one is capabieof comprehendingthe transcendental state. Choitanyapurusha:the stateof higherbeingwhereone is awareof all phasesof existence. Chakra:a wheel; a psychiccenter of the askal body goveminga group of functions. Chakrasana; the wheelpose. Chaturmas:Shravanato Kartik: months of the Hindu calendar. Chaturtha:fourth. Chaturtha pranayamo:a breathingexercise. Chhcnpsiddhi:a power gainedthroughtratakaon one's own shadow the inner space,seenwheneverone closes Chidokosho: one'seyesin meditation. Chinmudra:a hand positionsuitablefor meditation.Fold the index fingersof both hands so that they touch the insideroot of the thumbs.Placethe hands,palmsfacing upwardson the knees. 172
Chitrini: the main nadi of the astral body manifesf ing along the spinal cord; it is also another name for sushumna. Chit:pure knowledge,beyondthe divisionof subjectand object. Chitta:the ordinary,more or lessautomaticmind; the mundanemind of memory etc; the fourth function of mind as antahkaranain Vedantaphilosophy. Chittakashoj spaceof mind. Dakini:the goddessresidingin mooladhara. Dama:controlof the body and senses. Darbha:dried grassof kusha. Darshan:one of the six philosophicalsystemsor views; sightof or visitto a holy person. Deualoka:the planeof inner light. Deuata:a form of divinity;'a divine being having subordinatefunctions. Deui:goddess. Deuisukta:a prayerto the goddess. Dhanurasana:the bow pose, practisedby a prone subject by graspinghis ankles and raising his chest and thighsoff the ground. Dharana:concentration. Dhorma: duty; religious code of harmonious living; attribute;property. Dhauti: cleansing;a systemof purificationof the alimentarycanalwith cloth, soft stick,or water. Dhumralokcregionof obscurity. Dhyana:meditation. Dhyana yoga: deep form of concentration-meditation. Dhyeya:objectof meditation. Diksho:initiationinto spirituallife by a guru. Dikshopatra:a letterof initiation. Drashta(or drashtri):the seer; the witness;the consciousness. I)ridhata:steadfastness. Drishti;sight;vision:gde.
t73
Durgasapafshafi: 700 manhas in praise of Durga; a tantrictext. Dwesha:antagonism;dislike;hatred. Ekagra:one-pointed. Ekagra uosono.'desiresconcenhatedtoward only one object. Frontal sinuses:two hollow spacesabove the bridge of the nose. Each sinus is connectedto its respective nasalpassage. Ganga:river Ganges. Garbhasana:the womb pose, resemblingthe embryo in the womb. Gayatri: a famous and very sacred mantra, suitable for everyone. Geru: the orangecolor traditionallywom by swamis. Ghee:butterclarifiedby simmering,which makesit last longer. Gomukhasana:the cow-faceposture. Qop.qs:husbandsof gopis; milkmen; Lord Krishna's childhoodcomrades. Gopis:the loversof lkishna in Brindaban. Gouind:God; a name for Krishna. Granthis: three psychic knots on the chitrini which hinderthe upwardpassageof kundalini. Gunas;the threequalitiesof matteror prakriti. Guru: a spiritualteacher. Guru poornima:a holy day in the Indian summer for paylngrespectsto one'sguru. Guru-shishyo:master-disciple;teacher-pupil (in the spiritualsense). Gyana:awareness of one'sself. Gyanendriysjan organ of knowledgesuch as the eye. Gyani:enlightenedone. 174
Hakini:the goddessof ajna chakra. Hanuman:the monkeggod; Rama'schief devotee. Haritaki: Myrabolom which, taken in powder form actsas a mild laxative. Hastamalako: Adi Shankaracharya's disciple. Hatha yoga: a sgrstemof yoga dealing especiallywith bodily purificationpracticesbeneficialto an aspirant. Himsa:destruction. Hridayakasho:sky as visual2edin the heart. Ichchha:the will; a desire set by the will; the basic functionof the mind. lda: a psychicchanneloutsidethe spine,locatedon the Ieft side o{ the psychicbody; the ho of hatha yoga; a channelof prana. ldam: this; all this, as distinguishedfrom that, or what is beyond. Indra: chief of gods in Hindu mythology. lndriya:an organ of senseor action. lshta deua;the incamateoi embodiedbeing for whom we feel an athaction and who representsthe manifestation of the supremebeing. lshtarupa sadhana:practiceaimed at materializingthe form of the desiredincarnateduring meditation. /shuraro: God. lshwarapranidhano:attentiveness to God. Jada samadhi:rigor mortis (a lower form of samadhi). Jagriti:stateof awakening. Jalandhara bandha:chin lock. It compressesthe prana in the trunk regionof the body,and therebyhelpscontrol psychicenergy. Janma:birth;incamation. Japa:mantrarepetition. Joti: condition and circumstances of life to which one is born. Jiuo:individualself.
775
'v. 'areness.
jar. /
Frontal sit of the nc 6'e nasalpas '/ ,. o/,
v{, saidto be
Ganq,"Vr,'4' c GarF+, ''d1
fn tlGo fo' C4
where it is on, association, or
6*.
kra. hments.
4t era of the world,full of strifeand than 5,000yearsold. lfillingtree. pleasures. material ,4or the fruit or reiult of action.
i;.the name of a goddess. the testiclepressingpose, used to maintain
Kayakalpa: the acquisitionof strengthby reversingthe processof ageing. Kaya sthairyam:bodily steadiness; a yogic practiceof keepingthe.bodystill,like a rock. Khechari:a hathayogic mudra. Kleshas: the five causesof afflictions. Koshos:sheathsor bodies. Krishna:the avatarawhoseteachingsare recorded in the BhagauadGita. Kriya:tfr'egenericname for yogic practices,especially thoseof hathaand kundaliniyoga. Kriya siddhi:telepathy. Kubera:the god of wealth. Kukkutasano:the cock pose. Kulo:originalityof birth. Kumbhaka:retention of breath. Kumkum:a sacredred powderusedin tantric worship. Kunda:the startingplaceof kundalini. Kundalini:the vital force or power residingnear the baseof the spine.Its energyis either usedby man sexually,or is controlledfor spiritualpurposes. Lakini:the goddessof manipurachakra. Lakshanasiddhi:the scienceof premonition. Lakshmi:the goddessof wealth,wife of Vishnu. Lilo:God'splay. Linga:a symbolrepresentingShiva,the male aspectof creation.
exhalKarma: action; work; the inhereni subconsciousim. prints which makea man act. Karma yoga:action performed unselfishly,for the - - wel-' fare of othersand the fulfillmentof dharfia. Karm.endriya: an organof action,e.g.the hand. Kartik: name of the month'Octobe-r-November in the Hinducalendar. Korya shokti:power to accomplish. 176
Madhyama:a kind of speech. Maha bheda mudra: combinationof moola, uddiyana and jalandhara bandhaswith external retention and nosetipgazing. Mahadeua: the great god; Shiva. Ivlahamudra: a yogic kriya combiningmoola bandha with inner kumbhakaand shambhavimudra. Maha nodi: the main nadi of the astral body; otherwisecalledsushumnaor chitrini.
777
Mahasamadhi: the great samadhi ai which time the kundalini leaves the body pernanently to merge with the infinite. Mahashakti; great power. Mahaurata:great spiritual observance. Mahayajna:great sacrifice,where mundane individuality is given up so the aspirant can merge with the highejt consciousness. Mala: a bead rosary used for japa; literally ,impurity'. M_anana:thinking long and carefully. Manas:the mental faculty of comparing, classifyingetc. -mintra. (gnagik jopo; silent japa; mental repetition of Mandala: a tantric diagram, symbolizing the deeper aspectsof man's psyche,used for meditati,cn Mani: a jewel. Manipura: the third, solar, chakra which has its physical seat in the spinal column behind the navel. Manomaya kosho: the astral sheath which encases the soul. Mantra: a sound or series of sounds having physical, psychic or spiritual potency when recited iri a clrtain prescribedmanner. Mantra anushthano:an intensive day and night practice of japa. Mantrakara: one competent to give a mantra. Mantra siddhi: accomplishment or power achieved by mantra sadhana. Marana: destruction; death. Marga:.a road, path, or way, especially one toward a spiritualgoal. Mathura: the name of a city; Lord fkishna's abode on the bank of the river Yamuna. Matra: a measure of time, slightly longer than one second. Matsyasano:the fish pose, performed by leaning back and placing the crown of the head on the giound, while seatedin padmasana. Matsyendrasano:the spinal twist posture, originated by the rishi Matsyendra. 178
Maya: illusion. Mayurasano:the peacock pose. Moha: infatuation; state of ignorance; ol stupidip. Moksha: liberation from the cycle of births and deaths. Moola bandha: a yogic practice of stimulating mooladhara chakra for awakening kundalini. It is performed by contracting the perineum in males or the cervix in females. Moolamanfro: bija mantra of mooladhara chakra; Iam. Mudra: a psychic attitude, often accomplished by a physical gesture, movement or posture, which affects the flow of psychicenergy in the body. Muktasana:the liberator pose. Mukta triueni: the confluence of the three nadis, ida, pingala and sushumna, through which liberation is attained;another name for ajna chakra. Mukti: liberation from the wheel of births and deaths. Mooladharo: the lowest and first chakra, which is the seat of kundalini. Moola shodhana: technique of cleaning the rectum and exercising the sphincter muscles with the fingers. Moorchha: mind fainting. Mumukshatawa: a keen aspiration for spiritual progress. Nodo: sound, especiallythe inner sound; also the prolongation of the sound in mantras such as Om" Nodonusondhana: concentration on inner sound. Nodis: psychic nerves; the channels for prana in the astral body. Nomoho: a salute. Norcyono: the god Mshnu; the supporter of life. Nasikogro: the psychic center at the tip of nose. Nouli: an abdominal exercise, practised by isolating the rectus abdomini muscles in front of the stomach and churning them from side to side. Nefi: hatha yoga process of cleansing the sinuses with water, oil and other substances.It is said to stimulate ajna chakra.
t79
Nididhyosono;total submersionin meditation. Nilimpa: a pictured one, i.e. a god, thereby understood as pictured but not represented. Nirokoro tattwa: formless reality. Nirguno: a form free of all three gunas. Nirlipfo: unstained. Nirodha: control, as control of ideas in the mind. Niruono: extinction of all relations to the phenomenal world for a jivatman, resuliing from extinction of all desirefor mundane existence. Nishtho;steadinessof faith. Ojos: the highest form of energg in the human body. which the yogi transforms from sexual to spiritual. Om: mantric syllable indicating the supreme, or rather sublime principle of Brahman; a word of power. Padma: a lotus flower; the form or figure of a lotus: another name for the chakras, which resemble lotuses. Padmasano:the lotus pose, used by many yogis for meditation. P anchadashakshari: the fifteen-lettered mantra. Para: beyond; used as a noun to indicate the supreme goal of.iife Paramahamso:the great swan who can separate milk from water, the title of a person in the subiime state of consciousnesswho can separate the purusha from the prakriti, i.e. higher awareness from the lower one. Paramatmo: the supreme or sublime self. Paramshiua:light. Parananda: celestialjoy. Parauairagys:the highest state of vairagya. Pariurajoka:wanderer, the title of a person on the first stage of the traditional path of renunciaticjn. Poruati:the wife of Lord Shiva. Paschimottonasana:back-stretch posture, practised by grasping the feet and placing the nose on the knees 180
while seated with the legs stretched forward. Pashyanti:seeing;a kind of revealedspeech. Patanjali: author of the Yogi Sufras, which form the basis of the eightfold path of raja yoga. Pingala: the right side nadi in the psychic body; tha ot hatha yoga. Poornahuti; the final or concluding offering. Poornauatora;the full avatara. Poornima: full moon. Pr akasha:clearness;light. Prakriti: the basic substance or principle of the entire phenomenal or manifest world. Pralaya: state of periodic dematerialization or latency of the world. Prana: the life force; the first of the five vital subforces, operating in the region of the heart and lungs. Prana lokc plane of existence where prana manifests. Pranaua:Om. Pranayamos; the yogic practices of contuolling prana through the medium of the breath. Prarabdha: the sum total of past actions. Prasad: favor or grace; food or sweets that have been offered to the supreme at the time of worship; sacred food. Pratitya-Sumutpada: Buddha's formula of the causal Iaw of production as'dependent origination'. Pratyahara.' sense withdrawal; the point in yoga sadhana. at which the mind tums inward and progress becomes automatic, aided only by the guru. Prayokta: mentor. ha1 a: material property. Prithui: earth. Pujo: worship. Punarjanmo: rebirth. Puraka: inhalation. Puranas:books of old scriptural legends. Pur ascharono:repetition. Purusha: the spirit, as opposed to prakriti. Purushartho:any aim of human life.
181
Eogo: attachment. Rajas: energy; force; activity; restiessness;one of the three gunas of prakriti. Rajasika:that which activates raias. Raja yoga: the royal scienceof mental mastery. Raja yogi: an adept in raja yoga. Rakini:the goddessin swadhisthana. Roksho:protection. Rama: heroic and virtuous king, who was an avatara. Rechaka:exhalation. Rishis:seers. Rudra: a form of Shiva. Sodoshiuo;a form of Shiva. Sadguru: hue guru. Sadhaka:a student of spiritual practices. S_adhana:spiritual discipline or practice. Sadhu: holy man. Sahaja: dharma or karma to which one is bom; that which is natural. Sahaja sa,madhi:natural state of realization for those of most auspicious birth. Sohosroro;the thousand petalled lotus or chakra manifesting at the top of the head. it is the highest chakra and is said to contain all of the ones belowlt. Sakara ishta: ishta with form. Samadhano; steadiness in the pursuit of the accomplishmentsof the spiritual path; reconcilement. Samadhi: the state of being 'above' mortal existence, which is all knowing and all pervading; the culmination of meditation. Samajna: perception or recognition responding to an idea. Samana: one of the five vital airs operating in the region of the navel. Samattwa: evennessof outlook and reception towards all things and occurrences;equipoise. Samidha: oblation of wood. 782
Sampragyato: the kind of samadhi which has an objective focal point and from which the aspirant must again retum to mundane consciousness. Somsoro: the rounds of births and deaths, or reincarnation. Samskaros: mental impressions which, remaining unnoticed in the mind, set up impulses and trains of thought. Sandhya: ritual worship conducted at dawn, noon and evening. Sankalpa:determination; the action of will. Sankalpa sadhana: spiritual discipline of determination. Sankalpa shakti: the power of will. Sonkhyo: the very old 'scientific' philosophy of India, which classifiesall the contents of 'the known'. Sonfosha:contentment;being pleased. Sanyama: the mind-poise which proceeds through concentration and meditation .to contemplation or samadhi; confol. Sonnyosa: renunciation of mundane experiences as goals in life. Sonnyoso diksha: initiation into the apostolic order of sannyasins; the point at which the spiritual aspirant renounces worldly attachments as goals in life. Sorasu.rofi:the goddess of leaming. Soruangasono:the shoulderstand pose. Sarua rakshakara: all protecting. Sorueshi: omnipresent. Sof: reality; u tharacteristic of the supreme, Brahman. Sattwa: one of the three gunas of prakriti; light, purity. Saundarya Lahari: a tantric prayer by Adi Shankaracharya. Sauichara: investigational meditation. Sauiforko: inspectional meditation. Souifri: goddess. Shobdo; sound or word; the materially creative principle. Shabda Brahman: Brahman as expressed through cosmic sound; the emanation of anahata chakra.
183
Shokini:the goddessin vishuddhi. Shokti: power; the feminine aspects or partners of the three great devas. Shokti chalini:a mudra .consistingof a combination of jalandhara and moola bandhas, liumbhaka and movement of awareness from ajna to mooladhara and back again to ajna. Shokti pujo: worship of the mother of the universe. Shokti tantra: a tantric practice to attain power through the guna of prakriti. Sholobhosona:the locust pos€. Shama:calming or controlling the mind. Shambhaui:the mudra named after Shambhu (Shiva), fqcusingthe eyes on hikuti. Shankara:a name of the supreme; Shiva. Shonkoracharya: a famous enlightened yogi who expounded and spread the adwaita philosophylnd {ounded the modem sect of sannyasins. Shonti; peace. Shoriro: body. Shat sompatti: the six attributes. Shouosano: the corpse posture, giving maximum rela;
TU
Shuddha:pure; clean. Shuddho sattwa:pure intelligence. Siddhosono:the adept's pos€, preferred by many yogis for meditation. Siddhi; perfection; one of the eight occult powers; a spiritual power. Sirshosonc the headstandpose. Soma: the 'divine nectar' which flows from vishuddhi. Sookshmodaya:awakening of the subtle plane. Sthirata: steadiness. Sthitaprajno.'aman of steady wisdom. Sthula sharira: the gross body. Sukho: pleasure;happiness. Sukhapuruak pranayama: an easy comfortable breathing exercise. Sukhosanc the easy, comfortable meditative posture, sitting crossleggedwith a shaight spine. Sukshmosharira: the subtle body. Supfo uajrasana: the supine thundertolt pose, practised by leaning bacl( /ard from vajrasana and placing the crown of the head on the ground. Surya: sun. Suryo namaskara: salutation to the sun; a very beneficial seriesof poses combined with mantras. Sushumno: the main nadi of the ashal body, being the psychic equivalent of the spinal cord. Sushupfi; state of meditation. Sufras: threads; aphorisms or condensed statements strung together to give an outline of philosophy, such as the Yoga Sutros of Patanjali. Suradhisfhono:the second chakra, conesponding to the pubic area, which is characterued by a drowsy state. Swadhyaya: study of oneself, or of scriptures, or in geneml of what it means to be human. Suoha; the celestial,heavenly plane of consciousness; the terminal word of some mantras meaning 'finished'. Swapna siddhi:the power of fulfillment through dream. Suuoroloko; the third region of the world, beyond bhuva loka, generallyidentified with swara or heaven.
185
I
I
ISuoro yo-ga:-ayoga
concerned with the flow of air in f 'rne nostnls. lts mastery leads to an understanding of the rules which govern all action. Sworupa: one's own true form or nature. Swasomauedana: the understandingof oneself. Swayambhu: self-created. Tamas: darkness; inertia; one of the three gunas of prakriti. scripture.sdevoted to spiritual techniques in !a^nt1as: rne rotrn ot a dialogue between Shiva and Shakti, forming a set of rulJs for rituai, worship, Jir.ipfir", meditation and the attainment of powers'f;. ;li G"; of people. Tapa loka: the sixth plane of consciousness. lanas, austerity; body conditioning for the removal of impurities and the- perfection of t6e body anJ ;;; Tapasuins: venerable souls who have practised pro_ longed penance. Tarasara mantra:'Om Namo Narayanaya'. Tot: 'that', the beyond, other than .ihis,;-Brahman. I attwa:'thatness';thing in itself. Tattwa dharana: concJntration of principles. Titiksha: endurance. Trataka:.a yogic practice of keeping the eyes focused on a fixed poinl Triguna siddhi: dream visions. Trikona: a triangle. Trikuti: another name for ajna chakra. Trimurti: the three 'great gods,. Tripura: three planes. Tripurasurc the name of a demon; the consciousness behind the three lower planes, i.e. gross, subtle and causal. Trishula: hident held by Lord Shiva fulsi: a sacred plant used for malas. T uriya: transcendental. Tyaga: absoluterenunciation of possessions. 186
Tyagi: a person detachedfrom mundane attractions' Uchchatano:black magicrite utilizing mantra and yantra to destroya personor causeillness. (Jdana:one- of the five vital airs operating upwards from the throat. Uddiyana:an exerciseof the abdominal muscles;literally'flyrngupward'. Upakar'a:serviceto others. Uponishods:philosophicaldialoguesbetweenguru and disciplein Sanskrit (Jpanshujopo: whisperedrepetition of a mantra. The lips are movedbut no soundis uttered. Urdhwareta:a yogi whose seminal energy.has been converted and tumed upwards into spiritual energy' Uttarayano:a half yearly period of the Hindu calendar. Uttarkashi:a holy place in the Himalayas. Vaikhari(baikhari):a kind of speech;spokenjapa. Vairagi:an aspirantwith vairagya. Vairagya:not being incited to desire by external ob' jects. Vaishakha:spring. V aishwanaro:the extemalconsciougness. Vajra: a thunderbolt; a diamond; something strong, hard, irresistible;nadi concernedwith the flow of ojas. Vajrasana:the thundertolt pose, performed by sitting on the heelswith the handson the knees. Vajroli mudra: concentrationof vajra nadi. Vamkeshau)era: supreme being occupying the western portion of the physicalbody. Varuna:the form of god who rules the elementwater; Neptune. Vosonos:Iatentdesires. Vashikarano:black magic rite using mantra and yantra to attractothers. Vedas:the oldestscripturesof the Aryans.
187
Vedanta: the ultimate philosophy of the Vedas. Vibhutis:examples.of divine power or expression. Vichara: continued thought. ljcltarg sanyoma: thoug6t control. Vtdya: knowledge Vigyana:cog-nitionof the objectiveworld. Vigyana siddhj; knowledge of the future. Vikalpa:imagination;faniy. Vikshepa: throwing out; creation by mind, according evvvrv"': to limited and incompleteunderstanjing.---'$' Vimala: clean. Vipaka: result of karmas, when they react upon the doer. Vipareeta karani mudra: the inverted action mudra; a yogic posture especially effective in the t unsmuiiuon ot sexual energy and the preservationof soma. lljshayakaro:external identificationwith the senses. Vishnu: the second of the three aspects of gruh-un; the preserverof life. vishuddhi: the fifth chakra manifesting in the throat region. Vitarka: inspectionor discemment. Viueka: discrimination, especially between the real and the unreal. Viueka Chudamani: Adi Shankaracharya'sbook qivinq instructions on spiritual progress and ihe way toselfl realization. Vrischikosono:the scorpion pose used for the control of soma. Vritti: a whirlpool; a modification of consciousness. Vyana: the vital air which operates att over fn"- Uoay
Yoga: union; the method and practice leading to conscious union of the human consciousness.with the divine principle. Yoga drishti: yoga sight. Yoga nidra: psychicsleep; a yogic practice in which the mind is controllablvraisedout of the mundane.stateof body conscioushess. Yogarudha: well establishedin yoga practice. Yogashakti:the power of yoga; kundalini, Yogi: ari adept in yoga. Yogini: female yogi. Yoni mudro: a mudra practised by closing the ears, eyes, nostrils and lips with the fingers,.for listening to the inner sounds.
Yajna:a sacrifice. Yajnaualkyo:a great sage of the Upanishacl,cera. Yama: the five moral abstinencei; the lo d of death. Yamuna: the name of a river in northern India. Yan.tra: a symbolic design used for concentration and meditation:the visual form of a manha. 188
189
Jiua bhaua;awareness of individualitv. -awareness. Jiua nirodha:cessationof individual Jiuanmukto:liberatedsoul. Jiua satta:existenceof individualitv. Jiuatma:the individualself. Jyestha:the month May.Junein the Hindu calendar. Jyoti: inner light. Jyoti bindu:luminouspoint;tip of a flame. Kailash:.uhgl_V mountainin the Himalayas,saidto be the abodeof Lord Shiva. Kaiualya:.highest state of consciousness, where it is devo, id o{ any,and every mani{estation,association,or modltlcatlon; absolutestate. Kakini:the goddessof anahatachakra. Kalakundalo: power of Shiva. Kalapurusho: the god of time. K-alas: powersor iccomplishments. Kali: goddessmother. Kali yuga:the current era of the world, full of strifeand illusion;now more than 5,000 vears old. K alpataru: wish-fulfilling tree. Kama:desirefor mateiial pleasures. Kamaphala;the fruit or result of action. Kameshwarf; the name of a goddess. Kandapida:the testiclepressingpose,usedto maintain brahmacharya. Kanthakupcpit of the throat. Kapalbhatiia pranayamawhere rapid, forceful exhalationsclearthe frontal region of the.brain. Karma: action; work; the inherent subconsciousimprints whichmakea man act. Karma yoga:action performed unselfishly,for the welfare of othersand the fulfillmentof dharma. Karmendriyo: an organof action,e.g.the hand. Kartik: name of the month October-November in the Hinducalendar. Karyashakti:powerto accomplish. 176
the acquisitionof strengthby reversingthe Kayakalpa: process 'Koya of ageing. a yogic practice of sthairyam:bodily steadiness; keepingthe body still,like a rock. Khechari:a hathayogic mudra. Kleshos:the five causesof afflictions. Koshos:sheathsor bodies. Krishna:the avatarawhoseteachingsare recorded in the BhagauadGita. Kriya: tlie genericname for yogic practices,especially thoseof hatha and kundaliniyoga. Kriya siddhi:telepathy. Kubera:the god of wealth. t Kukkutasano:the cock pose. Kula: originalityof birth. retention of breath. Kumbhart.a: Kumkum:a sacredred powder usedin tantric worship, Kunda:the startingplaceof kundalini. Kundalini:the vital force or power residing near the baseof the spine.Its energyis either usedby man sexually,or is controlledfor spiritualpurposes. Lakini:the goddessof manipurachakra. Lakshanasiddhi:the scienceof premonition. Lokshmi:the goddessof wealth,wife of Vishnu. Lilo: God's play. Linga:a symbolrepresentingShiva,the male aspectof creation. Madhyama:a kind of speech. Maha bheda mudra: combinationof moola, uddiyana and jalandharabandhaswith external retention and nosetipgazing. Mahadeua:the great god; Shiva. Maha mudra: a yogic kriya combiningmoola bandha with inner kumbhakaand shambhavimudra. Maha nodi: the main nadi of the astral body; otherwisecalledsushumnaor chitrini.
777
